toward the vindication of the second commandment by edm. gurnay ... gurnay, edmund, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : c) toward the vindication of the second commandment by edm. gurnay ... gurnay, edmund, d. . [ ], p. printed by e.m. for j. rothwell ..., london : . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -- criticism, interpretation, etc. idols and images -- worship -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion toward the vindication of the second commandment : by edm. gurnay , batchelour in divinity , and minister of gods word at harpley in norfolk . exod. . . for the lord whose name is jealous , is a jealous god. june . . imprimatur cantabrigiae per ra. brownrigg , procan . samuel ward , thomas bainbrigg , thomas bacheroft . london , printed by e. m. for j rothwell at the bear and fountain in cheap-side . toward the vindication of the second commandment . the man that esteemed the commandments of god above thousands of gold and silver , is called in scripture , the man after gods own hearts ; and our saviour telleth us , that whosoever observeth his commandments , and teacheth men so , the same shall be called great in the kingdom of heaven : great cause therefore is there for the sons of men to be infinitely in love with the commandments of god ; and to think no time so well spent as that which is bestowed about doing some service or other about those commandments : sometime in opening and clearing their passages ; sometime in filling up their pits and valleys ; sometime in making plain their roughness and stumbling-plots ; sometime in delving through their cliffs and altitudes ; sometime in making bridges and passe-overs upon their bottomlesse gulfs ; sometime by one means and sometime another , preparing the wayes of the lord , and making his paths straight : that so their prospect becoming clear and thorough , and their grounds made firm and direct , the children of men may from all quarters be allured unto them ; and leaving their own by-wayes , walk together in them , to the glory and praise of god , through jesus christ our lord. the commandment which i for my part have especially observed , and done my diligence to see what comers and goers are likely to do any violence unto , is that which is accounted the second . and because none are more likely to make bold with that commandment , then they that are addicted unto images , i thought it a good course for me toward my doing the better service in the businesse , to examine all kind of arguments which may any way be made in favour of images ; and such of them as i should find not sufficiently to conclude ( though they concluded never so little ) to give notice of them unto the world. those of them which in these my ensuing pains i purpose ( more or lesse ) to except against , shall be these : arguments in favour of images . . that there is little hope for us in these times to prevail against images , when as the learned writers in former times have so little prevailed against them . . that every child being able to perceive by them , that they have mouthes and speak not , eyes and see not , &c. it can be but a frivolous ( fantastical , iconoclastical , &c. ) piece of work to make any businesse about such poor things . . that now in the time of the gospel , the church of god is at more liberty for the use of images than it was in the time of the law. . that the present people of england , are of better strength and judgement than to worship images , or to take any harm by them . . that if any amongst us do sometime a glance of honour unto images , so it be but a civil honour and not the divine , ( dulia and not latria ) no just exception can be taken thereat . . that images are profitable for many good and holy uses . . that they be special good to give instruction . . that they be no lesse effectual toward the quickning of devotion . where unto we answer in order . the . argument answered . to the first , which pleadeth how little hope there is for us in these times to prevail against the strong holds of images ; we answer , first , that not onely a hope to prevail , but also an apprehension of duty is a fair ( if not the better ) motive unto the attempting of businesse : it being no dispensation unto the dog to give over his barking because the thief will not be gone , but rather it lying upon him to double his barking , so much the more ; and the lord appointing his prophets to speak his words unto the people , whether they will hear them or not . secondly , considering how the light fallings of weak water ( gutta cavat lapidem , &c. ) do in time make hollow the hardest flint ; it is not a thing to be despaired of , but that our weak distillations , if we can rightly level them upon the faces of these images , which the over-flowings of others have already so well washed upon , may pit and fret into them a greater defacement than hitherto hath befallen them ; the latter droppings alwaies making the first dint in the flint , though never a whit more piercing than those that fell before . thirdly , one good effect we are sure shall follow upon our pains , whether it be by writing or speaking ( yea , though it be but babling or scribling ) and that is this ; that in the mean time falshood shall not be able to prescribe any peaceable possession against the truth , as long as any amongst us shall , though with never so stammering a tongue but babble , or never so ragged a quill but scribble against the same . yea , the perverse world it self shall reap some benefit by our such babbling and scribbling ; there being good hope for them , that the lord will not come himself in person to vindicate the truth ( which when he doth , fire and brimstone must follow ) as long as he shall observe any of the sons of men fighting for it , and that we have not utterly forsaken the field . and as for us the pusillus grex , and sorry company of these babblers and scribblers ( for so the industrious contenders for the truth use to be termed ; ) beside the reward which the god of truth hath laid up for those that sell all they have toward the purchasing of this pearl , we shall also in this vale of misery reap many a sweet contentment ; and while we are muddling in the mines of this hidden truth , and working for it through the hardest rocks , we shall meet with many a living spring wherewith to refresh our thirsty souls , and many a clear fountain wherein we may bath and revive our tired spirits ; and all the way along as we go by the silver streamings , pleasant passages , delicate windings , turnings and returnings of this crystal and celestial truth , we shall every foot be entertained with most admirable varieties of sparkling & spangling and most unsatiating contemplations . the . argument answered . the second allegation toward the favouring and bearing with images , is this , that every child being able to discern how such kind of things have mouthes and speak not , eyes and see not , &c. it can be but a frivolous piece of work to make any businesse about such poor things . whereunto we answer : if the lord our god be a jealous god , and withall especially jealous against images ; what mortal man shall once dare to term it a frivolous piece of work to be never so cautelous against images ? for can we be too cautelous or too timerous , how we provoke the jealousie of the most terrible god ? now , that the lord so is , namely , both a jealous god , and also especially jealous against images ; many considerations have offered themselves to make it good : and we fear we shall offend the lord , unlesse we admonish the sonnes of men thereof . touching therefore the first of them , namely , that the lord is a jealous god ; it is no more than the scripture every where supposeth : and the prophet esay , when he saith that he putteth on jealousie like a cloak , giveth us fairly to think , not only that the lord is a jealous god , but also that he will be known and plainly professe himself to be : the cloak of a man being his most outward garment , and which doth , livery-wife , best make a man known from other men . yea , moses goeth further , and maketh it no lesse than one of the names of god , to be a jealous god : for thus he saith , the lord whose name is jealous , is a jealous god. whereof also , finally , good reason may be given : for what more fit to make the name of a thing than that which is sufficient to distinguish the thing from all other things of the same kind ? and doth not the name of the jeal●●s god , sufficiently distinguish the true god from all other gods whatsoever ? for as for other gods , so far were they alwayes from being jealous gods , as that though their lovers went to never so many beside themselves , yet to them it was all one ; whensoever they returned unto them , and brought their gifts with them , like common whores they received them without more ado : whereas the true god was alwayes so far frō admitting any partners with him in his love , as that when at any time his people went unto any other god beside himself , he did most severely punish them ; and ( as joshua at first gave them warning ) after he had done them never so much good , he would do them as much harm . true indeed , strange it may seem , that he in whose eyes all the nations of the earth are as nothing , should once vouchsafe to look upon the sonnes of men ; much more , that he should love them , and that with the highest degree of love , the love of jealousie : notwithstanding , whatsoever the cause be ; whether it be because he would amaze the sonnes of men with the immensitie of his love , or whether it be to make them the more watchfull over every thing that offereth to get into their love ; whatsoever the cause be , so it is his pleasure , and so he hath determined , even with no lesse love than the love of jealousie to embrace the sonnes of men . but now concerning our second suppose , namely , that the lord is so especially jealous against images : that we grant may well seem somthing strange , especially considering what a world of creatures there are which both have images as well as these ( whatsoever the eye seeth being an image ) and all such kind of images as may far better ravish the beholders than these counterfeits possibly can . notwithstanding , first , thus much we are sure of , that none of the commandments are grounded upon his jealousie but onely that which is against images ; thou shalt not make any kind of images , &c. — for i the lord thy god am a jealous god. secondly , all the false gods that ever were , what were they else ( ordinarily ) but images ? thirdly , not onely the images of honourable creatures ( as of saints , princes , parents , &c. ) and of profitable creatures ( as kine , oxen , sheep , horses , fowles , &c. ) but also of terrible and hatefull creatures ( as lions , dragons , serpents , &c. ) and even of noysome , common , and vile creatures ( as mice , rats , cats , dogges , worms , &c. ) have been made gods of : which may the more plainly convince , that not onely the thing signified by the image , but also the image it self was the thing so deified and regarded . for though it be never so manifest that such kinde of things have mouths and speak not , eyes and see not , &c. yet such ( who knoweth not ? ) is the perverseness of man , as that if he once setteth on it , he will maintain , that not onely the thing that hath eyes and seeth not , &c. but also the thing which neither seeth , nor hath eyes , nor any similitude of eyes , is notwithstanding a god : witness not only those old heathens , which made a plain stone their god , and which also they called matrem deûm , the mother-god ; but also the disciples of trent at this very day , which maintain that to be the very true god , which hath the perfect similitude ( at least the similitude ) of a cake of bread. for though all their wits and senses do never so strongly reclaim against such monstrous positions ; yet if they once set on it , they will be so far from relenting thereupon , as that they will rather double their resistance so much the more , and make that a principal argument that it must be so , because their common sense saith it cannot be so : even just as they which austine speaketh of , qui in illo figmento numen in esse credebant , quia vitalem in eo motum non videbant ; which kind of argument none but such as had resolved to be wilfully mad would ever make . fourthly , we find , the scripture farre more frequent in forbidding the making gods of images and worshipping them , than in making gods of any other kind of things and worshipping them : and yet the making gods of other things is as much forbidden as the making gods of images ; even in the first commandment , thou shalt have none other gods but me . a fifth reason why the jealousie of god may so especially set it self against images , may be this , because no kind of false gods be so fit for the purposes of false-priesthoods as image-gods be ; namely , because such kind of gods may both be most easily contained in their temples , under their locks and keye , and shall put them to little or no charge , either to guard them ( for they are not worth the stealing away ) or to find them daily meat & drink ( for there is no life in them ; ) they having also many concavities & cells fit for wire-drawings , jugglings , and such miraculous feats ; and finally , being apt to be continued in their full glitterings and beauties , and to make as fair a shew when they are rotten as when they were first made . sixthly , there is no kind of false god which doth beget the mind of man with a more grosse opinion of god and religion than an image-god : and that may be a special cause why the true god doth take such indignation against images . for when such kind of things are esteemed for gods as have eyes and see not , mouths & speak not , &c. the beholders are given to think , that either there is not any true god at all ; or if there be any , that he is some poor , brute , senselesse thing , and such as can do little good or harm : and thus much also a mere natural man , varro , could observe , when he said , that the first setters forth of gods by images , did not onely increase errour , but also take away all fear of religion : whereof austine giveth this fair reason , quia facilè dii possunt in stoliditate similacrorum contemni , i.e. because the stolidity of images made men think accordingly of their gods. moreover , there is no kind of false god so hard to be dispossessed and cast out of the heart of man as these image-gods . for whereas all men are at the first in the state of childhood and ignorance , and children and ignorant persons are most easily taken up with these image-gods : it so commeth to passe , that they take up the first and deepest rooms in the hearts of men ; and so must needs be most hard to remove and cast up again . again , there is no kind of false god that doth more strongly resist the entertainment of the true god than these image-gods : which may well be another special cause of the true gods indignation against them . for the true god being altogether invisible , and taking up his mansion onely in the heart ; and these image-gods being nothing but visible , and having no abidance but in the outward eye ; it must needs be , that such as have once been taken up with them , will very hardly be brought to brook and put confidence in the invisible god. and though at length they be brought to acknowledge , that the true god is altogether invisible ; yet will it be a hard matter for them to put up a prayer to that invisible god , but these old wonted images will obstruct and infect the same : it being a good reason which austine giveth , why the heathens did rather direct their prayers unto the images of the sunne or sea , than unto the real sunne or sea it self ; because ( saith he ) they might think it more likely that the things which carry the similitudes of men ( as those images of the sun and sea , called phoebus and neptunus , did ) should hear their prayers , than such kind of things as had no similitude , but either of an orb , as the sun hath ; or of a wavie and undeterminate nature , as the sea hath . finally , when men will not stick to give incredible summes of mony for images , as sometime twenty talents of gold , sometime thirtie , fortie , fiftie , sixty , eightie , and an hundred for an image ; hath not the lord great reason to be jealous of images ? for what more likely to become an idol , than that which men esteem at an unreasonable rate ; and that also notwithstanding the lord hath pronounced of it , that it is profitable for nothing ? but to conclude , ( for it would be an endlesse piece of work to heap up all the probabilities that offer themselves for this purpose : ) that which one of the fathers affirmed of his times , when he saith , tanta homines imaginum cupiditas tenet , ut jam viliora ducantur illa quae vera sunt , i. e. so greatly are men enamoured upon images , as that now-a-dayes the more true and real things are , the more vile and base they are esteemed : what age hath not found it true in their particular times ? as if the sonnes of men had a desire to compare with their maker , and to finde more excellencie in their own works than in his . surely ( may we not say ? ) the true and real servants and saints of god were not more esteemed and respected when they lived , than their images have been : and no doubt it will easily be granted , that when poor lazarus himself would not be suffered to peep in at the doors , the picture of lazarus shall be advanced in the parlour . last of all , not only the heathens in their times , but also the very people of god in their times , have they not continually doted upon , and run a whoring after images ? yea , and that also as well in the time of the gospel as in the time of the law ? for what else meant those tumults , wars , and bloodsheds in the time of the eastern empire , about the setting up and pulling down of images ? as our homily at large declareth . and even in these last times ( at least as far as the bounds of rome extend ) hath extremity of zeal been wanting unto the cause of images ? for , we must adore , saith one of their doctours , not onely before an image , but also the image it self . and another of them thus , * the same honour which is due to the trinity , do i attribute unto an image , and who so doth not likewise , him i accurse . and their most classical doctour thus , ‖ the images of christ and the saints are to be reverenced , not onely as they are samples , but also per se propriè , properly and by themselves ; even so far as that the veneration may settle and determine it self upon the image , & non solum ut vicem gerat exemplaris . and whoever among the heathen did more thoroughly rivet and imp the soul of man into an image , toward the making it most perfect in idolatry ? but enough no doubt hath been said to make it probable ( and more than probable we are loath to make it ) that the jealousie of god is more strongly set against images than against any inveiglement which the soul of man is apt to be beguiled withall whatsoever . and therefore to judge us frivolous ( idle , precise , fantastical , iconoclastical , &c. ) for being cautelous against images , or for our resolving to admit of no reasons in their behalf but such only as shall be substantial and demonstrative , is a judgement ( we are perswaded ) that pleaseth not god : and therefore we wi●● proceed and persist in our intentions , and not give over till we have acquainted the world with our exceptions against the rest of the allegations . the . argument answered . the next whereof is this ; that now in the time of the gospel the church of god is at more liberty for the use of images than it was in the time of the law. whereunto we answer , first , that the time of the law being the special time for types , shadowes , figures , and similitudes , which all were a kind of images ; the argument should rather follow on the contrary , and conclude , that images do rather lose than gain any liberty by vertue of that laws exspiration . for it being the determination of god to divide his church into a state of minority , and a state of maturity , and the state of minority being that which was under the discipline of moses law ; the lord di● think it good to set forth that state of minority in such kind of attires and liabiliments as might best agree and suit with the fansie of minority ; which when the time of gravity and maturity should come , should thereupon be put off and laid aside ; even no otherwise than as the blooms of our trees fall away upon the putting forth of the fruit . secondly , when the time of the old law began first to exspire , we do not find that the primitive church did take any more liberty for the use of images than it did before ; or that idolatry was esteemed a lesse sin than it was before , but rather a greater ; s. john pronouncing a more terrible punishment against it ( even the lake that burneth with fire and brimstone ) than the old law in so expresse terms ever did ; and calling even upon babes to beware of idols ; and terming it a doctrine of balaam , to teach liberty of eating meat that was ( though but ) sacrificed unto idols : which also the apostle charged the gentiles ( for their first lesson ) to abstain from . thirdly for many generations together immediately following the apostles times , the church of god ( as our homilie at large declareth ) would not endure so much as the sight of images in places where gods name used to be called upon . fourthly , the founder part of the catholick church have alwayes esteemed the decalogue to be of eternal force , and to be rooted in the law of creation , before any positive or mosaical legislation was : as also gods punishing idolatry in the old canaanites which lived before the time of moses law , and his promise to a thousand generations ( the tenth part of which time the law of moses was not in force ) may import . finally , the church of england at this day continually publisheth a law against the worshipping of images ; and in her commination pronounceth the first and last curse against them that so do . we will therefore without more ado esteem them at too weak a pass , and not worthy any further to be contested against , which for the succouring of images find themselves driven to plead the abrogation of moses law. the . argument answered . the fourth allegation is this , that the present people of england are of better strength and judgement than to worship images , or to take any harm from such kind of things . whereunto we answer , first , that so also ignorance and dulness of conceit are far enough off from worshipping images , or taking any harm by them ; witnesse the brute beasts : it requiring oftentimes a good degree of understanding , to be so much as capable of some kind of deceit . yea , profaneness and irreligion will also neglect , deride , and spoyle images as much as this strength and judgement ; witness dionysius , rabshakeh , nero , and those like atheists . for as when profane persons hear one another swear by the blood and wounds of god , and are not moved thereat ; the cause why they are not moved , is not any strength of religion , but only their sympathizing with one another in profanenesse and irreligion . so likewise if any proceed not so far as to do reverence unto such kind of images as represent the wounds and passions of god , there is no necessity to think them so specially strong in religion ; it being no more than incredulity also and irreligion may withhold them from . secondly , as ignorance , profanenesse and irreligion , so also carnal policy and affectation will make a shew of this kind of strength ; witnesse those manichees in the time of augustine , which out of this carnal policy , to win the pagans unto their side against the sound christians , simulabant se favere simulacris , and made a shew as if they could well enough endure images . as also witness those corinthians in the time of paul , which out of an affectation to be thought strong men , would needs make nothing of it to be present at those idol-festivals . thirdly , admit it were out of some degree of sound strength indeed , that our people at this day are so far from worshipping images ; yet must this strength needs be general ? shall we suppose that there are not any weak ones or little ones amongst us ? or shall the weakest of our times be supposed wiser and stronger than the wisest or strongest in former times ? those antient chaldeans , egyptians , persians , grecians , and romans , from whom we have received our principal arts and sciences ; yea , the very people of god , unto their wisest solomon ; yea , at this present day , the papists ( whose abilities in all kind of faculties , arts and sciences , languages , antiquities , subtilties and policies , who doth not acknowledge ? ) have not all these fallen by images ? and must all these , for strength of brain and ripenesse of judgement , needs come short of our little ones and very vulgar ? for what though the truth be never so abundantly preached amongst us ? is every child as ready to hear a preacher as to gape and gaze at a picture ? admit also that preachers should at all times so abound , and withall find so little to do , as to never leave calling upon men to beware of those blocks which they wittingly cast in their own way . fourthly the scripture ( we know ) judgeth covetousnesse to be a worshipping of images ; and the mere coveting of images is a kind of covetousnesse no doubt : and are there none amongst us which are culpable of that kind of covetousness ? fifthly , admit that none of our people be observed to do any perceivable worship unto images ; no more doth the covetous man do any perceivable worship unto his money , but useth it as familiarly as any thing in his house ; and yet the scripture maketh him an idolater . finally , if none of our people may be supposed to be so foolish or so weak as to worship images , why do our laws so peremptorily and continually forbid them so to do ? thou shalt not bowe down to them , nor worship them , saith our law ; and , lord , incline our hearts to keep this law , answereth the people ; and yet none of our people must be supposed so foolish as to break such a law ! surely , superfluous must the law needs be , and most frivolous the suffrage of the people ; or most presumptuous the suppose . we conclude therefore , that as the suppose is not easie to be granted , that our people are so far from worshipping images ; so also were it granted , it would not thereupon follow , that therefore our people are of such special strength and judgement ; it being no more than ignorance , profanenesse and irreligion , carnal policy and affectation have brought men unto . the . argument answered . the next allegation is this ; that admit sometime some of our people do let fall some glance of honour unto an image ; yet if it be but a civil kinde of honour and not the divine ( dulia and not latria ) no just exception can be taken thereat . against which position we thus demonstrate ; that which is properly due to the creatour may not be given to any kinde of creature ( much less unto the image of any creature ) but only by vertue of the creatours express appointment ; but all kinde of honour , glory and praise , of what degree or kinde soever , is due only to the creatour . therefore no kind of honour , glory or praise , of what degree or kind soever , may be given unto any kind of creature ( much less unto the image of any kinde of creature ) but only by vertue of the creatours express appointment : but never did the creatour appoint any jote , or scrat , or scruple of honour to be done unto images ; therefore must not any the least jote , or scrat , or scruple of honour be done unto them . touching the first ground of this our demonstration , namely , that the lords proper due must not be disposed of but by vertue of his own express appointment : it is no more then the law of the whole world doth acknowledge ; no man upon earth esteeming himself an owner of that which any besides himself hath power to dispose of : and therefore we shall not need to make any more words toward the establishing of this ground , which the free-hold of the whole world is grounded upon . likewise also our second ground , namely , that all honour , glory and praise is due only unto the lord ; is as clear a principal , and needeth no more words to establish it : the scripture every where ringing it in our ears , that unto him all honour , glory and praise is only due ; and the condition of his honour of necessity inforcing as much : for the honour of god cannot be infinite ( as of necessity it must be ) if any jote or scrat or scruple of any kinde of honour could be found not to belong unto him . notwithstanding , because we finde in the scripture how the lord appointeth us to give honour unto men ; as namely , unto parents , masters , kings , governours , &c. whereby it may be imagined , that perhaps the lord hath dispossessed himself of some kinds and portions of honour : as also , for that it may be thought that some kindes of honour are too little , or common , or base to be presented unto the lord ; and that therefore the sonnes of men are at liberty to dispose of those kindes of honour as themselves think good , and so ( finally ) to their images as they list : we therefore purpose to stay a little longer upon this point ; namely , untill we have declared , that neither gods appointing us to give any kinds of honour unto men , is of force to dispossesse himself thereof ; nor again , that the littlenesse or smallnesse or commonnesse of any kind of honour may be of force to exempt the same from belonging unto the lord. touching then the first of these , namely , that the lords appointing us to do any kinds of honour unto men , is not of force to dispossesse himself thereof , we prove ; because the rest of his gifts which he daily giveth unto men , as wisdom , riches , power , authority , &c. do not thereupon cease to belong unto the lord , but do still remain in his dominion and property neverthelesse ; even as the seed which the husbandman sprinkleth in his field , doth neverthelesse belong unto the husbandman . for as those gifts of wisdom , strength , riches , &c. so also the gifts and portions of honour which god bestoweth upon men , both may be , and also must be improved unto the lords final honour and advantage : that being ( no doubt ) the reason why our saviour appointeth us to give unto cesar the things that are cesars ; because unlesse our cesars and governours be stocked and furnished with such portions of honour , authority , &c. they shall not be able to bring up whole kingdoms , cities , towns , and families unto the lords final honour , as their office is to do . secondly , if it had been the intent of the lord , to part finally with those kinds of honour which he appointeth us to give unto men ; it had been necessary that those kinds of honour should have been specified and laid out and severed from those kinds which were to be reserved only unto the lord : for else the sonnes of men might hap in their mutual honouring one of another , to go beyond their bounds , and make bold with the lords peculiar honour : but as we no-where find any such specification or partition ; so also we may every-where find , how those kinds of honour which are most likely to be proper unto god , as might , majesty and dominion , fear and trembling , singleness of heart , &c. are notwithstanding allowed to be given unto men : as on the other side , those kinds of honour which may be thought of a more common and inferiour nature , as obedience , love , subjection , thankfulnesse , &c. are notwithstanding usually called for to be performed unto god. thirdly , if those kinds of honour which god alloweth us to perform unto men should thereupon cease to belong unto the lord , by that means neither the honour of the eye , the tongue , the knee , yea nor of the heart , nor of the singlenesse of the heart should belong unto the lord ; because with all these we honour men . we conclude therefore , that the lords appointing us to give any kinds or portions of honour unto men ( whether kings , parents , masters , &c. ) must not be of force to make us think that those kinds of honour do thereupon cease to belong unto the lord. and that the commonnesse of any kind of honour is not of force to abase it , or dismisse it from being presentable unto the lord , even no more then the commonnesse of coin doth make the coin lesse presentable unto the king , it will easily be granted . for as our receiving the sacrament with that mouth wherewith we receive common meat , is no dishonour unto the sacrament ; we having gods ordinance so to do : so likewise our honouring god with those kindes of honour wherewith we honour men , needeth not to be feared as any dishonour unto god ; we having the ordinance of god to warrant us so to do . but rather , as the money which we pay unto our creditours assignees both may be and also must be as good money ( for the quantity of it ) as that which we pay unto the creditour himself . so likewise the honour which we perform unto gods assignees ( as parents , princes , masters , &c. are ) both may be and also must be ( for the quantity of it ) as good and sound as that which we perform unto god himself . finally , that neither the littlenesse ( no more than the commonnesse ) of any kind of honour may be of force to dismiss it from presenting it self unto the lord , it is as easie ( and no less material ) to declare . for , first , if the littlenesse of any kind of honour might be of force to put it by from being presented unto the lord ; it would thereupon follow , that no honour at all should be presented unto the lord from the sonnes of men . for all the nations of men ( the scripture saith ) are not onely mean and little , but also as nothing , yea , less than nothing in his eyes . secondly , the lord every-where professeth himself the maker and creatour of all things ; and so strictly standeth upon his prerogative therein , as that ( when time was ) he would not suffer the poorest kinde of creatures that are ( even lice ) to own their production from any singer but his own . thirdly , the least degree of humane honour ( whereof only our question is ) doth it not of necessity contein the honour of the heart ? it being scarce worthy the name of an honest action , much lesse of an honourable action , which proceedeth not from the motion of the heart . but the heart we know , though it goeth alone , and is not accompanied with either knee , or tongue , or eye , or any bodily parts ( for these are oftentimes fast bound by sicknesse , imprisonments , or necessary callings ) yet is it allowed to have accesse unto the lord , and to present him with such sighs , and grones , and ejaculations , and thanks , as it thinketh good . fourthly , ( that no sacrilegious disposition may take up this trick of robbing the lord , by excusing the neglect of it , by the littlenesse or poornesse of it ) the lord himself hath said it and sworn it , that unto him every knee should bow : which also he apostle extending to the knees of things in heaven , and things on earth , and things creeping under the earth ; he giveth us fairly and plainly to know , that the least ability in the nature of man , not onely may , but also must find a knee to bend unto him ; our least muscles and knuckles , inclinations and dispositions , having more composition than the nature of angels , and more understanding than the nature of worms and creeping things have . yea the very hairs of your head are numbred , saith our saviour : and therefore if the lord keepeth a reckoning of our hairs , shall we think he will neglect the excellencies and honours of our substantial abilities ? the least lifting up of the eye , or the least motion of the lip , being able to do god more honour then multitudes of our hairs , who knoweth not ? it is true indeed , the lord sometime rejecteth some kinds of honour , as the honour of the lips , the tongue , the eyes , &c. but it is not because they be small and little , but because they that offer them are false and double , and think with their lip-labour to be quit of the lord , and so to keep their hearts and substantial parts to themselves : even like unto deceitfull debtours , which with the tendring a small sum of money , intend to defeat their creditours of the main . for else , as the penny being as good silver as the pound , and having the kings stamp as well as the pound , may not be rejected from bearing a part in the kings tribute no more than the pound : so the tongue and the lips , and never so outward abilities , being the workmanship of god , no lesse than the parts most inward and supreme , may not be debarred from tendering their offices and services unto the lord , no more then the parts never so able and supreme : the withholding the least of them being of force to make our greatest honours imperfect ( as the want of a farthing may hinder the clearing of the debt ; ) and their accesse being of force to make the greatest honours the greate ; as the least digit is of force to give an augmentation to the greatest number . we conclude therefore , that as the lords appointing us to perform divers kinds of honour unto sundry sorts of men , is not of force to dispossesse himself of those honours ; so also , neither is the commonnesse or littlenesse of any kind of honour , of any force to exempt or dismisse the same from belonging unto the lord and so the first ground of our demonstration is most certain and manifest , namely , that all kind of honour , glory and praise , of what degree or kind soever , is wholly and perpetually due only unto the lord ; and consequently , that no degree or kind of honour whatsoever , may be given to any kind of creature ( much lesse to the image of any kind of creature ) but only by vertue of the lords expresse and special appointment ; even no more than a creditours money may be payed unto any but such as the creditour hath assigned to receive it . now , that the lord never assigned nor appointed any kind of honour to be done unto images , we must take it for granted , and assuredly believe it , until we find his expresse word under his own hand-writing for it . and lest any should busie themselves unprofitably , and mispend precious time about seeking for some texts and parcels of scripture to prove such a matter , we shall give them a sufficient item to save them that labour , and that is this : that unlesse the scriptures which they bring for the honouring of images , be far more plain , peremptory , and abundant than any that can be brought for the honouring of men ( as parents , princes , masters , &c. ) they must not be admitted . and the reason of this our item and caveat is this ; because men being reasonable and understanding creatures , and such as are able to improve the honours that are done unto them , unto the honour and glory of the lord ; it is a thing not incredible unto flesh and blood , that some degrees and kindes of honour should be done to them : and therefore a few words from the mouth of god , or under his hand-writing , might be sufficient for such a purpose . but now for images , which are most palpably void of all understanding , and utterly unable to improve the honour that is done unto them unto the lords final advantage ; it must needs be a thing most incredible unto flesh and bloud , and contrary to all the rules of reason , that any honour should be done unto them ; and therefore , unless we have most peremptory charge from god so to do , and that far more abundantly than ever we had for the honouring of men , it must not be done . but so far is the scripture from such super-abundance of charge for the honouring of images , as that whereas it every-where ( and most expresly in the commandments ) teacheth the honouring of men ( as parents , masters , kings , &c. ) it scarce once affordeth any shadow of appointment for the honouring of images : and therefore we may securely conclude , that the lord did never appoint any jote or scrat of scruple of honour to be done unto them . and so our demonstration against the doing of civil honour unto images , is abundant and compleat ; the force whereof by the strings of art may thus be contrived ; that kinde of honour which the owner of all honour did never appoint us to give unto images , must not be given unto images . but the civil honour is such a kind of honour , as the owner of all honour did never appoint us to give unto images ; therefore the civil honour must not be given unto images . but because every capacity is not apt to be fastned upon by demonstrations , nor ready enough to gather negatives from the the want of affirmatives ( though in all kinde of grants and conveyances betwixt man and man , the want of an affirmative is negative sufficient ) it hath therefore seemed good unto the indulgence of god , to declare his mind in this point to be expresly negative : and that not only in general , when he forbiddeth the worshipping of any thing which he hath not commanded ; and elsewhere he saith , my glory will i not give to another , neither my praise to graven images ; but also most especially , and with his own mouth from heaven , when he saith , thou shalt not bowe down to them nor worship them ; there being no kind of honour , whether actual or intentional , real or personal , corporal or spiritual , natural or moral , domestick or civil , divine or humane , but may easily be found most palpably forbidden in that short clause . yea , what kind of honour can be imagined but may be found denyed unto images in the first half of that clause , thou shalt not bowe down unto them ? for all honour being testimonium excellentiae , and attributing some degree of excellency to the person unto whom it is given ; it must needs be , that whosoever giveth honour , doth with all perform some degree of bowing down : the attributing of excellency of necessity implying some bending , stouping and submission of the mind at least . for though some degrees of bowing down do not proceed so far as to be visible and outward , yet may they be true and real bowings down nevertheless : even as well as there be many kinds of knees which are not bodily and visible ( as the knees of spirits , hearts , and angels ) and yet are true and real knees even by the judgement of the scripture . secondly , admit there were some kindes of honour which did not imply a bowing down ( at least in the judgement of such weak ones as know not bowing down , but that which is outward and visible ) yet when the commandment addeth further , neither shalt thou worship them , what could be said more toward the barring them all possible honour whatsoever ? thirdly , in our english style , the title worshipfull is more common than the title honourable , and inferiour thereunto : and therefore the things which must not be worshipped , much lesse may be honoured . fourthly , if all honour include either a bowing down , or a doing worship , then much more must the civil honour be found so to do : it being a necessary condition in the civil honour , that it be not onely a true and real honour , but also that it be an outward and visible honour ; for else it cannot serve to distinguish one person from another , as the intent of civil honour is to do . fifthly , if by civil honour we mean those kinds of honour which passe betwixt man and man ; so we shall both bow down to images and worship them also , if we give them civil honour in that sense : for unto men we usually bow down , and term them worshipfull , honourable , excellent , majestical , &c. yea , prostration and adoration ( nam civilis est adoratio , quis nescit ? ) have been esteemed allowable unto men . sixthly , if by civil honour we mean those kinds of honour which are due to the civil body , and the heads thereof ; so the civil honour shall contain a principal kind of honour . for if parents and masters , which are but members of the civil body , must be honoured with fear and trembling , and singlenesse of heart ; then much more must the civil body it self , or such as represent the same , be so honoured . again , if by civil honour we mean only such forms of honour as by local and civil constitutions do passe for acknowledgements of honour ; such as peradventure the uncovering of the head may be esteemed : ( for the uncovering of the head is not in all nations , and from the woman-kind in no nation , esteemed as a doing of honour ) yet we must know , that when once any ceremony is admitted for a form of honour , and is habituated thereunto , it must be esteemed as a civil knee ; and the doing so much unto an image , must be judged a bowing down thereunto , and that of the nobler kind of knee . finally , they that set forth the civil honour by the term of dulia , with telling us that it is no idolatry , unlesse latria be given unto images ; they do but give us exchange of words , greek and forein terms , for familiar and modern ; tha● so the truth being obscured and puddled by the means , their idols may the better give us the slip . for the word dulia signifying service , and all service implying a bowing down ; it is plain , that the giving so much unto images , is a palpable bowing down unto them . secondly , the word latria signifying only such a kind of service as consisteth in famulation and attendance , which is the most easie and liberal kind of service ; it is plain , that if the giving so much unto images be granted to be against the commandment , then the giving so much as dulia is apt to signifie , is much more against the commandment . thirdly , it is manifest in the greek text , that dulia and latria are ordinarily used as words of one and the same signification ; and that latria as usually given unto men , and dulia as usually unto god. so as well might b. jewel compare this distinction to that of the physicians wife , who when ( belike ) she had maintained that pepper . was cold , and thereupon was opposed by some of the wives , that it was hot enough in the mouth : she salved the matter with this distinction , that though it was hot in working , yet it might be cold in operation ; and so with her learned distinction put all the women to a stamme , and with a strong hand carried the cause : and so we may well think , that when this image-worshiping ( or image-honouring ) was first commended unto the world , and withall was opposed by those that were faithfull unto the commandment ; the maintainers of it , partly being too great and too head-strong to mend their errour , and partly not being impudent enough to deny the commandment , and partly ( finally ) not being allowed to work otherwise than by argument , at length drew forth these distinctions , that it was but a civil honour , and not the divine , only dulia and not latria , which they allowed unto images : and so by the means of such new and strange terms , they put many of their opposers to a stamme ; especially such as more loved the peace of the world than the peace of conscience , or thought it an imputation to their learning , not to understand greek , and far-fetcht distinctions , though never so senseless and impertinent . but when at length it grew most manifest , that through the gap of these distinctions the commandment of god was not only notoriously incroached upon , but also in a manner trodden under foot ; it was time for the servants of god to stand in the gap , and to resist such incroachers to the face . and for this cause , we for our part have taken the more pains about the stubbing up these distinctions ; which hitherto have been the special ivy-tods where these images have a long time harboured themselves and bred their paddocks in ; and whereunto , when at any time they have been closely pursued , they have used to betake themselves , as their onely sanctuary and refuge : which after they shall be once finally put by , they shall be plainly discovered to be stark-naked stocks and blocks , and not onely unworthy of any honour , but also most worthy to be thrown into the fire . the . argument answered . the sixth allegation is this ; that images are profitable for many good and holy uses . whereunto we answer , that satan also may be found profitable for many good uses ; for he is able to change himself into an angel of light : and yet the children of god must have nothing to do with him . as also they that compassed sea and land to make a proselyte , no doubt were commendable for industry and many good parts : and yet their disciples were far the worse for them . and the false steward which was thrust out of his lords house for doing unjustly , was notwithstanding acknowledged able to do wittily and wisely . yea , mere natural men have been wiser than to be taken with this kind of argument : witnesse those lacedemonians , which would not suffer the poet archilochus to be read in their schools ( though they acknowledged him to excell for wit and poetry ) nè plus moribus noceret quàm ingeniis prodesset . yea , the principal advancers of images ( the church of rome ) will not admit of this kind of argument in their behalf ; for though they acknowledge the scripture to be both profitable and divine , yet will they not suffer thereupon that the scriptures should be published . and yet the profitableness of the scripture is incomparably more ( were it not impiety to make such comparisons ) than the profitableness of images ; and the danger incomparably lesse ; every childe and innocent being in danger to take harm by images , whereas none but the perversely minded are in danger to take harm by the sincere , milken , divine , and grace-ministring scriptures . secondly , there being such a profanesse in the heart of man to sin by images , even to the making gods of them , or the worshipping them ; it had need be some great weight of profit ( no lesse peradventure than the weight of necessity ) that may make the use of them be esteemed so much as profitable . for though a man may catch fish with a golden hook , yet who will judge it a profitable course to fish with a golden hook ? the losse of one golden hook being more than an hundred catchings will countervail . yea , better it were , saith our homily , that the arts of painting , plaistering , carving , graving , and founding had never been found nor used , than one of them whose souls in the sight of god are so precious , should by occasion of image or picture perish and be lost . thirdly , admit we could never so securely and without danger make profitable uses of images : yet if the lord our god be a jealous god , and so professeth himself to be , it concerneth us first to be well assured whether the jealousie of god be not likely to be offended with our conversing with such kinde of things . for the jealous husband is not content with this , that his wife is a profitable wife , and a thrifty wife , and a chaste wife , unlesse she also refraineth the companie of the man which her husband hath professed his jealousie against ; for the husband that is not jealous , will expect so much at his wives hand , that she be both profitable and chaste also ; and therefore the jealous husband ( and consequently the jealous god ) must be further gratified than so . fourthly , if it be found that the lord is not only a jealous god , but also especially jealous against images ; then the profit which may ( though lawfully ) be made of images , not onely should be of no force with us to admit of them , but should rather be of force with us to abandon them . for as a subject whose prince holdeth him in jealousie concerning his crown , the more good parts he hath , and the more popular he is , the more hasty ought the true subjects be to suppress him or abase him , rather than to make any special reckoning of him : so also these images , it once it be found by them that the lord standeth in jealousie of them concerning his honour and throne , the more profitable and plausible things they are supposed to be , the more speedy ought the servants of god be to deface them , rather than for their supposed usefullnesse to regard or indure them . the . argument answered . the seventh allegation is this ; that images are special good to give instruction . whereunto we answer , that there is nothing in all the world so silly or so barren , but that some kernels of instruction may be picked therefrom : i went by the field of the slothfull , saith solomon , and lo , nettles had covered the face thereof , &c. — i looked upon it , and received instruction . so that a very nettle-bush may prove a book of instruction to them that can turn such kind of books : the wit of man being as apt to sack intellectuals out of every thing it lighteth upon , as the bee is able to contrive honey out of the very weeds . and so , no doubt , these images may occasion good meditations , and serve to put us in mind of things most excellent and divine ; even as the sight of a stable or a manger may move us to think upon our saviour , and the consideration of sin or satan may incline us unto devotion and thanksgiving : but that images are special good to give instruction , ( which is the question ) that we deny . for first , all the instruction which they afford is only concerning matters of fact ; namely , that such a thing was done ( or supposed to be done ) or that such a person or creature there was : but whether the fact , person , or creature , &c. was good or bad , whether to be imitated or avoided ; and what were the causes , ends , effects , and consequents of such things ( without which kind of knowledge there can be no edifying instruction ) they cannot say . secondly , as the instruction which images afford , is only concerning matters of fact ; so also do they not declare so much with any certainty , but rather they make things more uncertain than they were : things comming within the compasse of fables and fictions after once the painters and carvers ( which think they may lye by authority ) have had a hand in them . thirdly , the instruction which they afford is only such as the outward eye is capable of : for neither the ear ( which is the principal door of instruction ) nor any of the other senses , are so much as capable of image-instruction . indeed there is some kind of knowledge ( we may grant ) which cannot so readily be had as by images : as namely , what kind of countenance peter , or paul , or the dead had ; or persons far remote have : but yet , as such kind of knowledge can have no certainty in it ( and what goodnesse in knowledge without certainty ? ) so also were it never so certain , what is the beholder the better for it ? for is he able to make his countenance according ? or if he could , what should he be the better ? for a fool may resemble a wise man in the outward countenance ; a wicked man , a saint ; a peasant , a prince ; and yet remain wicked , base , and foolish neverthelesse . fourthly , as the instruction which images afford , is common , uncertain , and such as the outward eye only is sensible of ; so also for the most part it is such as none can make any thing of , but such as knew the matter before . for as one that is dumb , may perhaps with his becknings and noddings and putting out his finger , do some common intelligence to such as have wit enough to understand him : so these images , if they meet with one that loveth to stand ridling and spelling something out of a wall or a gay , like enough they may seem to say something ; but else ( as our homily noteth out of hierom ) they do but amaze and dull the understanding of the unlearned , with their golden sentences and eloquences , and so leave them . fifthly , these images do take up a great deal more roomth and breadth in the fansie and outward sences than needeth : for such , we know , is the agility of humane capacity , as that it can upon the least sight of ordinary things ( though it be but a rush about the finger , or the least serole of letters upon a paper ) be put in mind of things never so distant and important : so far is it from needing clusters of images , or whole pourtraitures , to be put in mind of common things . sixthly , these images do fret and eat into the fansie and outward sences more deeply and indelibly than other courses and means of instruction use to do . for as our table-books , the more deeply and hardly they be written upon , the sooner they are attrited and worn away : so our fansie and outward senses , the more deeply that notions be imprinted in them , the sooner will their abrasity , voydablenesse , and receptivity ( which are the peculiar conditions of those outward senses ) be distempered and confounded . now , whereas voyces , and letters , and other means of instruction ( which do not wrap up their notions in images ) do readily passe through these common senses ; and having presented their matter to the inward senses , presently vanish away ; these images do not so : but being such kind of things as the fansie and outward senses are apt to be tickled and pleased withall , they dally and play with them , and soke into them . and as idle travellers turn their innes into dwelling-houses ; so do these turn our table-books into paper-books , and make ( in a manner ) their final repose in those faculties which are intended only for passage and conveyance . moreover , by reason of this over-deep inhesion of these images in the fansie and outward senses , not only those outward senses are attrited , distempered and perverted by the means , but also the inward senses are wronged and defrauded . for as our bodily meat , if it stick over toughly in the stomach , our inward veins and appetites must remain so much the longer empty and unserved ; so likewise the nutriment of the mind ( which is nothing but notions ) the longer it is reteined in the outward senses , the longer must our inward senses remain jejune and without their sustenance : it being a good reason which seneca giveth , why he would have us well to digest our reading , because , saith he , alioquin in memoriam ibunt , non in ingenium . i. e. otherwise they will stuff the memory , but the wit and judgement they will augment little or nothing at all . yea , finally , by such tough cleaving of the notions unto the fansie and outward senses , the inward senses shall not only be delayed and defrauded , but also vitiated and infected . for the inward senses having nothing to sustein them but that which is conveyed unto them through the passages and conduits of the outward senses , if those outward senses be so ingrained and dyed ( or rather daubed over ) with those glaring and infective notions , how shall it be avoided , but that all the notions which passe through them will also tast of the cask , and so feed the inward senses with the like kind of glaring , gross , impure , fantastical , and in the end idololatrical notions ? so as this supposed most excellent property of images , namely , for that they can so deeply imprint their notions in the memory and outward senses , may rather be esteemed as a principal exception against them , and enough to make all those that desire to be divinely ( or but intellectually ) minded , to abandon them . the . argument answered . the eighth allegation is this ; that they are special quickners of devotion . whereunto we answer ; if the instruction which they afford , be so grosse , common , uncertain , impure , and dangerous as we have declared ; how can the devotion be any better which ariseth therefrom ? for if we should suppose that without the means of foregoing instruction they are able to beget us with devotion , such a suppose were a right-down making gods of them ; it being the property of god only , illabi menti , to touch immediately upon the soul without the means of some foregoing instruction preparing thereunto . secondly , when at any time the saints and servants of god in their hymnes and songs did cite all the works of god to blesse and praise the lord , yet never did they say , o ye images , blesse ye the lord : though images , being apt to make as fair a shew as the best , if they had been thought such special quickners of devotion , how could they have been left out in those general musters , where not so much as nights , and darknesse , and worms are allowed to be absent ? thirdly , the life and apple of true devotion consisting in nothing so much as in the immediate fruition of god ; it must needs be , that the things which are most apt to further our devotion unto god , should have most congruity with the nature and properties of god : but so have not images ; but are rather more discrepant from the nature and properties of god than any other kinds of things whatsoever . for while the lord calleth one way , what do they but call another way ? while the lord calleth inwardly , they call outwardly : while the lord calleth to the centre , they call to the circumference : while the lord standeth knocking at the door of the heart , they stand rapping at the door of the outward eye , and playing upon the ball thereof ; whereat unlesse they enter , their very life and being is at an end : whereas the lord , on the contrary , is so far from entring at that kind of door , as that when once he spake to his people face to face , the outward eye was not vouchsafed the least glimpse of his countenance , but a perpetual memento was given to the contrary , that then they saw no similitude , but only heard a voice . the lord also usually maketh darknesse his secret place , his pavilion round about him ; whereas these images hate all darknesse no less than the gates of death . yea , finally , not only in their conditions , operations , and habitations , but also in their very natures , what more contrary than god and images ? for whereas the lord is altogether invisible ; these images are nothing else but visible : whereas the lord is incomprehensible ; these images every childes eye can comprehend : as also , whereas the lord is almighty ; these images are the most mightless things that are : the lord again is all spirit and life ; but images are worse than dead ; for the dead were once alive : finally , the lord is all truth , but images are all false and counterfeit : those being counted the most excellent images which come nearest unto the life ; and the nearer a thing commeth to the life when it is most void of life ( mendacium quò verisimilius eò nequius ) being so much the worse . but very like it will be answered against all that we have hitherto said , that though images have no congruity with the divine nature of god , yet well may they resemble his humane nature , and so in that respect become so especially operative unto devotion . whereunto we answer ; that if very living man upon earth doth incomparably more lively represent the humane nature of god than any image possibly can , then how can any image be so special good for such a purpose ? secondly , admit some picture could set forth the natural countenance of our saviour more peculiarly than the countenance of any living man ever did ( though who can be certain of any such matter ? ) yet , we know , the vertue and efficacy of our saviours incarnation did not consist in this , that he was a man of such or such a countenance ; but only in this , that he took mans nature upon him . thirdly , the scribes and pharisees did well know his natural countenance indeed ; as also they that crucified him : and yet they had no more devotion toward him than they that most mortally hated him . fourthly , st. paul telling us , that if we had known christ after the flesh , yet now must we know him so no more ; even so much might be of sufficient force to put us beside this grosse conceit , that the picture of our saviours natural countenance is so specially operative unto devotion . but ( once more ) very like it will be alledged , that the efficacy of such a picture doth not consist so much either in that it so representeth his humane nature , or in that it so lively expresseth his natural countenance , as in this , that it setteth forth his death and sufferings : and such a kind of image ( called the crucifix ) hath been found by experience to be so powerfull unto devotion , as that many beholders have not been able to withhold from tears at the sight thereof . concerning which kind of image , we desire to be endured a while , until we make some what a large answer . first therfore we demand who they are that such kind of images do so work upon , are they believers , or are they unbelievers ? as for the unbelievers , it is most like that they will rather despise him that so suffered , than be moved to regard him ( much lesse to put confidence in him ) thereupon : it being most likely in the eyes of flesh and blood , that the person which so suffered was not so much as an innocent person : or if so ; yet that he was rather some poor wretch that was not able to save himself from the fury of his enemies , then such an one as could with the least breath of his mouth have destroyed all his enemies ; there being nothing in the picture to lead him unto any better constructions . yea , if the unbelieving beholder be a malicious infidel , the picture may move him to insult over the god that so suffered , and to carry such images about in his processions and triumphs , the better to please and magnifie his own false gods . but if they must be onely believers which shall be so edified by those kind of images ; yet if there be other courses ▪ nearer hand , which may more readily and abundantly put us in mind of those sufferings , then is not thy crucifix so speciall good for such a purpose : which is the question . for that short article of our creed , he was crucified , dead , and buried , descended into hell , doth it not far more readily , plainly , certainly , abundantly , securely , and wholesomely set forth the sufferings of our saviour , then the image possibly can ? first , more readily it doth : in that every child can have the article ready at his fingers end ; whereas the image , were it never so portable , cannot alwayes be at hand . secondly , more plainly it doth : in that it expressely telleth us who it was that so suffered ; whereas the image doth onely present unto us a man fast nailed to a crosse , but who the man was , or whether he was so much as an innocent or a malefactour , it is not able to say . thirdly , more certainly it doth : in that the article is the voice of god and of the whole church of god ; whereas the image is but the device of men , and of such kind of men as challenge a liberty to deceive . fourthly , more abundantly it doth : in that it informeth us that he was both crucified , dead and buried , and withal descended into hell ; whereas the image doth onely declare his crucifying , and no more . finally , more securely and without indangering the beholder it doth : namely , for that it presenteth all these sufferings and undergoings onely to the eare ; whereas the image presenting them to the outward eye , and withall still remaining constantly in sight without vanishing away , is apt to detein the fancie of the beholder , and allure him to dwell upon it , and to imbrace , and perhaps to bemone it , and bedabble it with carnall tears , and to speak unto it , and call upon it , and , pigmalion-wise , to wish it alive , and in the end to bow down unto it , and worship it , and make a perfect idol of it : for what more apt to become an idol then such an image as is supposed to be a speciall image of our god , and from whence ( as it were from a pap ) men are appointed and wonted to suck their daily devotions ! moreover , as these kind of images can adde nothing to the knowledge of the weakest believers concerning the sufferings of our saviour ; so do they also greatly dishonour , profane and vilifie those infinite and unexpressable sufferings of our saviour : namely in this ; in that they make no more of them then may be made of the sufferings of mortall men . for all they that at any time suffered the like death of the crosse , if they had been pictured as they hung in their agonies and torments , would they not have been more dolefull spectacles then any crucifix did ever represent ! the more wicked also the person is that so suffereth , the more dismall and wofull the outward appearance of his pains being likelie to be . yea , not onely the most precious sufferings of our saviour are profaned , and infinitely vilified by such kind of vulgar and common expressions , but also his majestie and person is plainly belyed and blasphemed by the means : namely in this ; that his person is exposed to the view of the world , as hanging actually dead upon a crosse , and double gibbet , whereas he now actually is , and for ever shall be sitting at the right hand of god in the state of eternall glory . and shall then such kind of images not onely be made of him , but also be commended unto his servants as the speciall motives unto devotion ? or shall the tears which ( belike ) do flow from the beholders of such images , be esteemed such undoubted arguments of such devotions ? as if there were not false tears , as well as true tears ; blind and superstitious devotion , as well as that which is sound and good ! for if the heathen , when they were at their superstitions , could mutuum stuporem alere , stupifie and amaze one another to see linteatum senem mediâ lucernam die praeferentem ; and such like authorized and senseless lies ▪ can we make question , but that hypocrites also in the church of god will be as active to cast themselves into the like sits and pangs of devotion , and that even to the expression of tears ! or , at the best , is it not very like that such kind of tears have no better original then the tears of those women had which so lamented when they saw our saviour go to his suffering ? which , if our saviour so rejected , when be bade them not weep for him , but weep for themselves ; is it likely that he will be any better pleased with thy like kind of tears which now also most unseasonably ( he being now past all possibility of suffering ) thou bemonest him withal , and that at the motion of an image ? but if thou hast a desire , o man , to present thy god with a drink-offering of acceptable tears indeed ; follow that counsel which he gave those women , and weep not for him , but weep for thy self . and if thou hast a desire to weep for thy self , enter into thy self , and behold thy sin ; for thy sin is the onely fountain-head of acceptable tears . and within thee thou maiest most lively behold thy sin flourishing in all the quarters and regiments of thy whole man : yea , if thou dost but descend into the cellars of thine own hard heart , thou mayest see how from under the flintstone thereof thy sin bubbleth up , and fometh out , and playeth forth , and streameth along continually : so as , if thou hast a desire to weep rivers of tears for sin , there thou shalt find continual materialls for the purpose . and in comparison of this course , thy going to thine image to help thee to weep for thy sin , is a plain going about the bush , and all one as if thou shouldest go to thy physicians picture to move thee to lament thy surfeting and drunkenness , when as thou hast a burning ague gnawing upon thee , which is the natural daughter , scourge and monitour of that thy surfeting and drunkenness . we conclude therefore , that as no kind of images are specially good ( if any way good ) for instruction and devotion ; so those kind of images which intend to make expressions of god , our saviour , &c. ( which kind of images our homilie judgeth to be most dangerous ) are more like to bring us into the pits of perdition , then unto the springs of devotion ; and to plunge us in the lakes of idolls , then to further us unto the fruition of the invisible god : whose coming , we know , is not with observation , or with a lo here , and , lo there ; look this way , and look that way ; look upon this image , or look upon that : for behold , o man , thy god is within thee , and within thee he must be found : as also the devotions which he meaneth to be enterteined withal , must be kindled within thee : for within thee there is a flint-stone , even thy heart , which being often attrited upon with the steel of gods word , the tinder of christ crucified will foster the sparklings thereof , until the breath of his spirit shall have lighted thee a candle therewith ; and then thou shalt soon be able to kindle such a fire in thy inner man , as the almighty god ( whom the heavens cannot contein ) will condescend unto , sit with thee at , and sup with thee by ; and finally , prefer before all the flashes and wild-fire-works of mortal mans divising whatsoever . and now , christian reader , you have as much as we promised in the beginning ; namely , our answers unto those allegations in the behalf of images which we then specified . there be other arguments also which use to be made in their behalf , which deserve to be no lesse excepted against , and which we hope our selves to find a time to do ; our title , toward the vindication of the second commandment , keeping alwayes our door open for such additions . these answers which we have premised , we take to be both sound and safe , and agreeable with the church of england ; as also we are perswaded that the almighty god will be pleased with the publication thereof : and therefore we commend the perusal of them unto such as have authority in that kind of business . and so we finally commend them , and our selves , and every indifferent reader unto the grace of god. finis . notes, typically marginal, from the original text notes for div a -e ps . . . sam. . . matth. . isa . . . ezek. . , . matth. . . exod. . josh . . . isaiah . . liv. dec . . lib. . august . in psal . august . de civ . dei . . august . in psal . . plin. hist. nat . . isa . lact. . . tom. . hom . . part . naclantus , in rom. . cited more largely in the homily , tom. . hom . . p. . * constantius , in lib. carol. magn. ‖ bellarm. de imag . sanct. lib. . cap. . rev. . . joh. . . rev. . . acts . , . tom. . hom . p. . contra adimant . cap. . cor. . col. . . ephes . . . isa . . . exod. . , , . isa . . phil. . . mat. . . deut ● . . isa . . . andrews , resp ad ballarm . apol. . repl. art . . . cor. . . matth. . . luke . valer max. lib. . cap. . tom. . hom . p. . prov. . , , . tom. . hom . . p. . epist . . deut. . . psa . . . cor. . . seneca , de vita beata , . luke . . tom. . h. . p. . luk. . , . points of instruction for the ignorant as also, an expositition on the ten commandements, and the lords prayer, by questions and answeres. with an examination before our comming to the lords table. and a short direction for spending of time well. by robert horne. horne, robert, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) points of instruction for the ignorant as also, an expositition on the ten commandements, and the lords prayer, by questions and answeres. with an examination before our comming to the lords table. and a short direction for spending of time well. by robert horne. horne, robert, - . horne, robert, - . aut the second edition much enlarged. 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keyed and coded from proquest page images - chris scherer sampled and proofread - chris scherer text and markup reviewed and edited - pfs batch review (qc) and xml conversion points of instrvction for the ignorant : as also , an exposition on the ten commandements , and the lords prayer , by questions and answeres . with , an examination before our comming to the lords table . and a short direction for spending of time well . by robert horne . the second edition much enlarged . london , printed by george purslowe for francis burton , and are to bee sold at his shop , at the signe of the greene dragon . . to the christian reader , the sauing knowledge of that truth which is according to godlinesse . christian reader : this short catechism , thus gathered & set downe for the help of the ignorant , cannot be called new , but renewed for their sakes . for , i may say in this case as salomon in his ecclesiastes , sayd 〈◊〉 a like case : what is that that hath been ? that that shal be . and what is that that hath been done ? that that shall be done : and there is ●…o new thing vnder the sunne . the portion of meate which is heere offered to the taste of the simple , is no other then that which he hath already tasted of , if hec haue tasted any thing of the things of god : and it is but the substance of other cat●…chisms set before him in another kinde of seruice , that is , with some difference of cookery and dressing : which ( considering our too great distaste with one kinde of meate , though neuer so wholsome , if wee be continually fedde with it without diuersitie ) may not be without some good vse , at least for some short time . for , the affections of men stand no lesse diuersly affected towards the variety of gods gifts , in deliuering one and the same matter , then doth the stomake toward the dressing of one and the same kind of meate in a diuers manner , by some-alteration of forme and manner of doing it . and yet it is 〈◊〉 part of my meaning to hold vp the market of no●…lty by 〈◊〉 s●…ch eye-seruice , as te●…deth rather 〈◊〉 tickle the care , then to satisfie the s●…der iudgement : or to say any thing for those who make bookes like to the apparell which they weare , 〈◊〉 fashio●…s that they are weary of ▪ when a ●…wer comes . only , hauing taught these principles ( most of them ) 〈◊〉 a few pri●…tely ; and finding it more easie to print them ▪ then to write them , ●…or the surer keeping of them in their memories , who had leared them , and the good of 〈◊〉 abroad that desired them ; i was not vnwilling thus to giue them content by the benefit of the ●…resse and of p●…ting . neither haue i done this for any w●…nt : for there is store of catechisms abroad , to which this worme of mine is no way comparable : and god hath 〈◊〉 mercif●…ll with our age for the meanes of knowledge ; but we famish spirit●…lly at the ful measure of these 〈◊〉 , either by 〈◊〉 vsing them 〈◊〉 all , or 〈◊〉 〈◊〉 〈◊〉 sh●…ld . this 〈◊〉 of 〈◊〉 i could haue made 〈◊〉 larger , but that i c●…sidered 〈◊〉 my cruse of st●… , the vessels that i had to fill , which could 〈◊〉 well recei●… more , and so left pouring , as i per●…ed their filling . accept therefore ( reader ) what is here offered to thy gentlenesse , and take it in 〈◊〉 good part , as it is meant vnto thee . and so , i 〈◊〉 thee , and thy gro●…th in 〈◊〉 to the grace 〈◊〉 assist●…ce of almighty god : and rest , 〈◊〉 in all christian good will : robert horne . points of instruction for the ignorant . what is true happinesse ? to know god , and to know my selfe . can you knowe god ? not so plainely and fully here as we shall hereafter , by face ; but as he hath reuealed himself vnto vs. how is that ? by his workes without vs , and within vs : and by some description ●…f his nature , and effects in his word . how doth the vvord describ●… him ? generally thus : i am that i am ; and more particularly thus : a spirit , euery way infinite goodnesse it selfe , creatour , prese●…er , and ruler of all things ▪ ●…istinguished into thr●…e persons : father , sonne , and holy ghost . so much for the knowledge of god ; what say you of the knowledge of your selfe ? it may bee consi●…red before the fall , or since . what were you by creation in adam before the fall ? a reasonable creature , consisting of soule and body : made after the image of god , in knowledge , righteousnesse and true holinesse . what are you since by adams fall ? a ●…nner , and by sinne subiect to al kinde of misery and punishments : as to the death of my body , and the death of my soule , which is endle●…e damnation . vvhat are your sinnes ? a guiltines in adams 〈◊〉 offence : th●…t is , a depriuation of all good thereby , and a dispo●…tion of my whole heart to euery thing that is against the law of god , with innumerable corrupt fruits thereof , i●… thought , word , and 〈◊〉 . what doe you consider in man thus fallen ? 〈◊〉 reco●…ry to saluation , and duty for it . what say you of his recouery ? it may be considered in the worker thereof , or the meane of ●…ding it . what say you of the worker ? the worker or substance of it is christ iesus the sonne of god , who in mans nature ( which hee tooke in the wombe ) suffered the death of the cro●…e , and 〈◊〉 the law for all that receiue him . vvhat is the meane whereby christ is apprehended ? faith ; which is a speciall perswasion of gods sauour in his word , wrought in my heart by the h●…ly ghost , whereby i doe truely , and in particular , bele●…ue that christ is made vnto mee , wisdome , righteousne●…e , sant●…cation and redemption . when doth this faith begin to breed and take place in your heart ? when , by gods grace , i begin to be touched in conscience for 〈◊〉 , 〈◊〉 hunger and thirst after christ and his merits , aboue all 〈◊〉 in the 〈◊〉 , and 〈◊〉 all 〈◊〉 do begin to beleeue . by what meanes is this wrought ? it is begunne ( 〈◊〉 ) by the preaching of the 〈◊〉 , and it is confirmed by the same meanes , as also by the reading of the word , and the reuerent vse of prayer and ●…ments . what is prayer ? a 〈◊〉 〈◊〉 god , through christ , with faith , whereby i aske graces wanting , and giue thankes for benefits receiued . what is a sacrament ? a visible 〈◊〉 of the gospell , fully assuring the faithfull of christ by two 〈◊〉 instruments of grace . then there be two sacraments ? yea. which are they ? baptisme , and the lords supper . what is baptisme ? a seale of our entrance into the name , that is , church and 〈◊〉 of christ by 〈◊〉 with water . what do you 〈◊〉 therein ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing 〈◊〉 . vvhat is the outward 〈◊〉 ? the 〈◊〉 of water , or 〈◊〉 sprinkling , 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 of the father , 〈◊〉 〈◊〉 , 〈◊〉 holy 〈◊〉 . vvhat 〈◊〉 the 〈◊〉 grace , or 〈◊〉 thing 〈◊〉 ? the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 ●…dily 〈◊〉 . somuch for baptisme : what is the lords supper ? a seale of 〈◊〉 〈◊〉 & 〈◊〉 in christ , signified by bread and wine . vvhat do you consider therein ? the outward things 〈◊〉 and taken , and spirituall graces sealed and applyed . vvhat are the outward things ? the bread and wine giuen and taken . what are the inward graces ? the bo●… 〈◊〉 〈◊〉 of christ giuen vs by god , 〈◊〉 〈◊〉 ●…th receiued 〈◊〉 vs to ●…r 〈◊〉 〈◊〉 of eternall life in him. so much for 〈◊〉 ●…couery to saluation , what is his 〈◊〉 forit ? true 〈◊〉 . wh●…rein standeth that ? in new obedience : which is , to carry in my heart 〈◊〉 con●…ant purpose not to serue 〈◊〉 ●…ny 〈◊〉 , and withall , to 〈◊〉 in 〈◊〉 〈◊〉 life to please go●… in all his co●…dements ; doing my duty , in 〈◊〉 〈◊〉 ▪ to god and man. ecclesiast . ●… . . let vs heare the end of all : fe●…re god and keepe his command●…ments ; for , this is the whole dutie of man. a short exposition of the tenne commandements in questions and answeres . in speaking of the lawe , what is to be considered ? first , what the lawe is : and secondly , what is due to those that brake it . what is the lawe ? the co●…ant of work●… , throughout the old and new te●…ment . where is it written ? most pithily and very brie●…y in the ten commande●…ents , & more largely in the rest of the bookes of moses . what are the tenne commandements ? the ten words of the law , which god gaue in horeb , and wrot in tables of stone . what do you consider in them ? the occasion , and commandements themsel●…es . what was the occasion of euery commandement ? the corruption of m●…ns nature 〈◊〉 n●… to the 〈◊〉 . what doe you consider in the commandements themselues ? the commandements of dueties to god in the first table : and of duties to m●… in the 〈◊〉 . what say you of the commandements of the first table ? 〈◊〉 ●…re in thin●… com●… to them all , or proper to each by it selfe . what be the things commune ? that they ( all ) haue their reasons : ●…nd that ( therefore ) the preface to the first precept is a reason , ●…d n●… com●… . so much for the things commune , what are they that be proper ? they 〈◊〉 dueti●…s t●… god , such as we owe euery day ; or on●…●…y in seuen . what are they that we owe euery day ? they pertaine to g●… person or wor●…ip ▪ what commandement concerneth his person ? the first , which i●… : thou shak haue no other gods but mee . what doe you consider in this precept ? the occa●… , 〈◊〉 matter of the c●…ment . what was the occasion ? our idolatrous 〈◊〉 lu●…ing 〈◊〉 f●…lse 〈◊〉 . what doe you consider in the matter of the commandement ? the thing forbi●…n , and thing●… commanded . what is the thing forbidden ? to honour●…d ●…d set vp false gods ; or to su●…er 〈◊〉 thing to with-dra●… , 〈◊〉 ●…r ●…y thing in v●… from the true 〈◊〉 . what doe you meane by false gods ? all other god●… saue iihova : and s●… , wh●…tsoeuer wee h●…nour , or ●…me to ho●…our 〈◊〉 god , though we account it none . so much for that which is forbidden : what is commanded ? t●… iu●…d , ●…r h●…rt-whole honour of the ●…y tr●… g●… ; 〈◊〉 〈◊〉 al●… , 〈◊〉 〈◊〉 in and f●…r 〈◊〉 . wherein consisteth this ? in the knowledge of god , and fruits of the same . what fruits ●…e they ? faith in god ▪ and the effecte●… thereof . what be the effects of faith ? a loue and feare , for they that tru●… in god , will loue and feare him . wherein consistoth loue ? b in prayer , an●… worship . wherein consisteth feare ? c in reuerence and 〈◊〉 . what is the su●…me of all ? d whomsoeuer ●…e loue or feare , reuere●…ce and obey , it must be in , a●… for respects to god , else wee 〈◊〉 them idoles ; also we must b●…leeue in , pray vnto , and prayse him only . so much for the commandement that respecteth gods person : what are they which concerne his worship ? they are in the part●… of his worship , or in the manner of vsing the●… . what comm●…ndement concerneth the parts of his worship ? the next , which is : thou shalt make to thy selfe no grauen image , &c. what doe you consider therin ? the occasion and matter of the commandement . what was the occasion ? our foolish desire to haue our fancies fed in g●…ds worship . what doe you consider in the matter ? first , that which is forbidden ▪ and secondly , that which is commanded . what is that which is forbidden ? to worshippe other persons or things with the true , god , or the true god in a false manner . wherein , and how do we worship the true god in a false manner ? first , in base estéeming of him : and secondly , in forging of his worship and serui●…e . how doe wee basely esteeme of god ? when wee imagine him to bee like to man , and paint him as man : and when wee sweare by those that are no gods , as rood , masse , light , fire , angel , saint , or other ; giuing away his honour , in an oath , to creatures and filthy idoles . how further ? when we dedicate dayes of holinesse to angels or saints : and worship god after our own fancies , forsaking his word . so much for base esteeming : what call you sorgery in gods seruice ? when wee make the likenesse of any thing in it for holinesse : and when we worship god in , or before an image , the better to remember him : or make crosses for vertue , an●… signification in sacraments . somuch for that which is forbidden ; what is commanded here ? to hold al religion and religious deuotion to be ●…ne , that is not commanded in the word , or warr●…ted by it : also , to 〈◊〉 to v●…derstand the word rightly , and ( rightly ) in our whole course , seruing god , to follow it . somuch for the commaundement concerning the parts of gods worship : what is that that concerneth the right manner of vsing them ? the third next precept , which is : thou shalt not take the name , &c. what do you obserue therein ? the occasion and matter of the commandement . vvhat was the occasion ? the readinesse of our nature to despise god. vvhat doe you obserue in the matter ? the things forbidden and commanded . vvhat is the thing forbidden ? the vnreuerent vsing of any of the parts of gods name . vvherein do those consist ? a in religion and gods creatures . how is religion abused ? b inwardly , by ignorance , and hypocris●… ; & outwardly , by prophane●…esse and frowardnesse . vvherein standeth this abuse ? c in a slight regard of the titles of god , and abuse of holy things . how doe wee slightly regard gods titles ? when wee sweare vainely , 〈◊〉 , or falsly by them : or when we once name , or think of god in a lawfull oath , or otherwaies without his due reuerence : and here is forbidden all vsuall swearing , passionate swearing , and forswearing . somuch for the abuse of gods titles : how do we abuse holy things ? when we abuse gods word , or other his ordinances . how do we abuse his word ? b when we abuse doctrine , and exhortation . how do we abuse his other ordinances ? c when we abuse prayer , sacraments , and true discipline . so much for the abuse of religion : what is that of the creatures ? d when we mock or deface them , b●… cloathing naturall fooles in some strange and dis●…uised manner : also , when wee abuse to excesse and wantonnesse , our meates , drinkes or apparell ; and nothing regard gods fearefull workes . so much for that which is forbidden : what is here commanded ? to vse holy things & gods creatures rightly , and to sweare truely and with reuerence , when wee are called to take a lawfull o●…th . so much for the commaundements of dueties euery day : what is that of dueti●…s one day in s●…uen ? the ●…t ●…ourth precept , which is : remember the sabbaoth day to sanctifie it , &c. what do you obserue therein ? the occasion and the commandement it selfe . what was the occasion ? our apt●…es to fall from god , and from our lawfull callings . what doe you obserue in the commandement it selfe ? a double precept : the one of the a sixe dayes labour , the other of the sabbaoth . vvhat is that of the sixe dayes labour ? that which commandeth vs to labour sixe dayes in our seuered calling , saue where & when the church doth , in the wisedome of the spirit , set apart some for holy assemblies ; or when some day or part of day is necessarie , and to bee vsed for honest recreation . but some hold that these words , sixe dayes thou shalt labour , are words of permission only , and no commandement ? if the precept of the sixe dayes labour be not here established , there is no commandement , by which it can can be proued that the not labouring in a vocation lawfull , sixe dayes , is an immediate sin against god. vvhat doth this teach ? that not to labour the sixe dayes , in some particular profitable calling doth breake the fourth precept , as wel as the not kéeping of the seuenth day holy . somuch for the precept of the sixe dayes labour : what is that of the sabbaoth ? that wee keepe the day holy to god. vvhat do you obserue therein ? the thing forbidden , and that which is commanded . vvhat is forbidden ? the contempt , or not vsing of the meanes which god hath prescribed , for the edi●…ying of his church on this day . of what sorts are they ? publike and priuate . what are the publike ? workes of holinesse and mercy . vvhat are the workes of holinesse ? the vse of the word and sacraments . vvhat are they of mercy ? to visit the sicke and in prison : & by generall collection , to prouide to minister to y● necessities of the poore . so much for publike : what are the priuate meanes ? the meditation of the creation , and redemption of the world , with good application to our selues : also , the examination of our selues , and of our families , how we or they haue gone forward or backward in knowledge , faith , repentance , holinesse and other graces . so much for that which is forbidden : what is commanded ? upon the lords day from early in the morning , to late at night ( as much as may be ) to seuer our soules and bodies from the world , to the seruice of god publikely and priuatly , in the workes of holinesse and mercy . who are reproued here ? they who make the sabboth , not a holy but a playing day , or day of worldly labour . so much for the duties of the first table concerning holinesse : what say you of the second ? it containeth duties that we owe to our neighbour , or to our selues . in what consisteth the first sort of duties ? in righteousnesse . in what consisteth the second ? in sobrietie . what say you of the first ? it forbiddeth all acts and purpose of vnrighteousnesse , or the motions thereunto . where are acts and purpose of vnrighteousnesse forbidden ? in the fiue next commandements . what say you of them ? that they pertaine to superiors , or , others . where are we taught our duties to superiors ? in the first of the fiue , which is : honour thy father , and thy mother , &c. what doe you obserue therein ? the occassion , and matter of the commandement . what was the occasion ? our proud nature that cannot abide to be vnder gouernment . what say you of the matter ? it may be considered in the particular duties , and persons . vnder what word are the duties specified ? under the word honour : by which is meant all subiection of bodie and minde in the lord. what is the subiection of the body ? a obeisance or outward seruice ▪ wherein standeth that ? b in obedience , and thankfulnesse . how must we obey ? c in our words and deeds . vvherein standeth our thankfulnesse ? in procuring their good , and in praying for them . somuch for the subiection of the body ; what is that of the minde ? the inward estimation , loue , and reuerence that we beare them . somuch for the duties : what are the persons to whom wee owe these duties . all superiors comprehended vnder the names of father & mother . of what sort are these ? they are publike , or priuate . vvhat are the publike ? such as are in the common-wealth , as the king and his magistrates : or in the church , as pastors and other ministers . vvhat are the priuate ? such as are in the family , as parents , masters , and dames : or out of it , as the ancients of our kindred , and olde men : to all these wee must submit in y● lord with all reuerence , loue and humility ; likewise to euery ordinance that god hath set vp for gouernment . so much for the precept belonging to superiours : what commandements belong to others ? the foure next . how are they diuided ? into duties belonging to their persons , and into duties , in things that belong to their persons . what are the duties belonging to their persons ? innocency in the next , and purity in the seuenth commandement . what are the words of the next commandement ? thou shalt not kill . vvhat doe you consider therein ? the occasion , and matter thereof . vvhat was the occasion ? our fierce and murtherous nature . vvhat say you of the matter ? it forbiddeth to shedde blood , and commandeth to preserue life . or , it forbiddeth vs to bee authors of wrong ; and chargeth vs neither to suffer it , nor to be abettors to it . how may blood be shed , or wrong done ? inwardly , or outwardly . how inwardly ? by rash anger , malice , enuie , hatred , desire of reuenge , vnmercifulnesse , and other cruell affections , which ( within ) draw much bloud . how outwardly ? by our words , or deeds . how by our words ? by mocks , taunts , reproches ; by bitter and cursed speaking ; and by churlish and froward talke . how by our deeds ? a when we hurt or kill another , or our selues , secretly and cunningly by poyson , or openly with some weapon . so much for that which is forbidden : what is commanded ? b to do whatsoeuer may preserue or cherish our neighbors life , or our owne : exercising the works of mercy , pitty , compassion , and tendernes toward all , yea ; our very enemies . so much for innocencie : what say you of purity ? the next precept commandeth it , which forbiddeth adultery , the contrary thereunto . what are the words ? thou shalt not commit adultery . what do you obserue in them ? the occasion , and further opening of them . what was the occasion ? our vnchaste & adulterous nature . what say you of this further opening of the commandement ? under the name of adultery , we are forbidden al vncleanenesse in our selues , or toward others : and commanded to vse all meanes for the preseruing of our own , and our neighbours chastitie . what vncleannes is here forbidden ? all vncleannes inward & outward . what call you inward vncleannesse ? the adultery of the heart in filthy ●…usts and desires within consent . or , the corruption of the soule in vncleane thoughts and fansies contrary to the commandement . what is outward vncleanenesse ? it is in word , or deede . what is that in word ? uncleane talke and readings to the corrupting of our selues , and our neighbours ; which is the fruit of a whorish tongue . vvhat is that indeede ? it is in the adulteries themselues , or prouocations thereunto . vvhat say you of the adulteries themselues ? they are of married persons , or when one of the parties is married or contracted , properly called adulterie : and of persons before mariage , called fornication . vvhat is adultery in mariage ? an vncleanesse against it in their entrance , or afterward . how may they be said to bee vncleane in their entrance ? when they marrie within the degrees forbidden , without consent of parents or other ouerseers ; with such as are of no religion or a f●…lse , and with persons contract●…d or ●…rried to some other before . how afterward ? when they 〈◊〉 with ●…rang ●…lesh , or abuse their own mari●…ge . so much for the adulteries themselues : what say you of the prouocations thereunto ? they belong to the bodie , or are in the body it selfe . vvhat are they that belong to the bodie ? a immodesty to apparel and other deckings of the body : intemperance in meates and drinkes : want●…n pictures and 〈◊〉 , with lewd and wanton pastimes : vncleane songs and d●…tties : houses of open whoredome : exce●…iue sleep and idlenesse , with the like . vvhat are they which bee in the body it selfe ? al wanton lookings , whisperings , touchings , and other impure behauiour stirring vp lust : specially mixt d●…cing , of men and women , where all dores are set open for whoredome to come in . for , in these , all parts are abused to ●…eshly dalliance , the eie the hand , the mouth , the mincin●… foote . so much for that which is forbidden : what is commanded as the sum of all ? to keepe our owne bodies and soules chaste and pure , as temples of the holy ghost , 〈◊〉 all helpes thereto , and all meanes in our power for the like to our neighbour : and , if 〈◊〉 be not giuen vs without mariage , in mariage to vse the lawfull remedy of 〈◊〉 and burning . so much for the duties that concerne o●…r neighbours person : what are they that are in things belonging to their persons ? they are in the two next commandements ; which , teach vs the care that we owe to them for the preseruing of their goods and good name . where are we charged with the preseruation of their goods ? in the next eight commandement , which is : thou shal●… not steale ? what doe you obserue therein ? the occasion of the commandement , and the matter . what was the occasion ? our conetous and 〈◊〉 nature , not contented with our 〈◊〉 . what doe you consider in the matter of the commandement ? the things forbidden and commanded . what is the thing forbidden ? theft , which is a violent and open , or secret and craftie taking away , or diminishing of our neighbors goods , and lauish spending of our own . of what sorts is it ? inward , and outward . what is the inward theft ? the theft of the heart , or that couetousnesse which is idolatry . what is the outward ? it is the abuse of our own , or vniust pursuite of our neighbours goods . how may a man be said to abuse his owne ? by lauish spending , or couetous holding in . how by lauish spending ? when he layeth forth more in apparell , diet , at play , and in building then his estate will beare : and , when he becomes surety , he cares not for whom , nor how farre . no , he that increaseth not nor bettereth his estate by diligence in his calling , and prouidence in his spendings , 〈◊〉 〈◊〉 〈◊〉 . how by couetous holding in ? when by a miserable mind , he robs himselfe of the vse of that which hee hath in his owne kéeping , being 〈◊〉 thiefe to himselfe . so much for the abuse of our own goods : how doe we vniustly pursue anothers ? craftily , or without colour of lawe . how craftily ? by the deceit and wrongfull dealing of a couzening tongue : as when wee buy or sell without conscience , not caring how cheap wee buy , 〈◊〉 how deare wee sell : and when wee bring into the market , not 〈◊〉 , but a greedy minde to 〈◊〉 out brother . how without colour of law ? when by a theeuish and strong hand wee take that which belongs not to vs ; either openly as 〈◊〉 , or more closely as pilferers : or 〈◊〉 in our hand that which is 〈◊〉 , whether found by 〈◊〉 , or lent to 〈◊〉 or due to 〈◊〉 , as their 〈◊〉 〈◊〉 hire . so much for that which is forbidden ! what is commanded ? to be 〈◊〉 with 〈◊〉 〈◊〉 , and to rest in the 〈◊〉 that 〈◊〉 hath giuen vs ; labouring by ●…gence in our lawfull callings , so to increase or maintaine it in gods feare , that we may not be chargeable , where we should be helpful and ease others : and , where wee haue done wrong to any , to put away theft by making restitution . so much for the preseruation of our neighbours goods : where are we charged with the care of his good name ? in the next ninth commandement , which is : thou shalt not beare false witnesse , &c. vvhat doe you obserue therein ? the occasion of the commandement , and matter thereof . vvhat was the occasion ? our 〈◊〉 and lying nature . vvhat doe you obserue in the matter of the commandement ? first , what is forbidden , and secondly , what is commanded . vvhat is forbidden ? under the name of false witnes , which is an vncharitable report , true or false , wee are forbidden to wrong our neighbour , or our 〈◊〉 in good name . how many waies may such false witnesse be borne ? inwardly , and outwardly . how inwardly ? when we suspect without cause , and condemne without hearing . how outwardly ? without speech , saying nothing : or , by speaking . how without speach ? when we beare false witnesse in some mocking or disgracefull gesture against our neighbour with the hand , head , tongue , or other member ; and refuse to 〈◊〉 the truth for him , being called thereunto . how by speaking ? when wee giue forth , or receiue in some vncharitable report . vvhen beare we false witnesse in giuing forth a report ? first , when we speake truly , and yet not eyther charitably , or with discretion of our neighbour : and , secondly , and chiefly , when we speak that which is false of him , or of our selues , and dissemble with our tongues . how many waies may we speake that which is false of our neighbour ? in a lye , or vntruth . vvhat call you a lye ? whatsoeuer a man speaketh against his mind , or knowledge . and this , behind a mans backe is slander , and before his face , detraction by a lye . vvhat call you an vntruth ? when a man rashly vttereth an vntrue speach thinking he speaketh true . and here we are forbidden to mooue false tales against our neighbour in presence , or behinde his backe . how many waies may we speak that which is false of our selues ? either when we boast our selues vainely , or lessen our faults falsely , or excuse our selues by a lye : or when , by proud humility , we fall in our 〈◊〉 speech that others may 〈◊〉 vs. so much for false witnesse in giuing forth : what is it by receiuing in ? it is such as concerneth our neighbour , or our 〈◊〉 . vvhat say you of those who receiue a false report against their neighbour ? that as they , who make it , haue the deuill in their tongue , so they , who greedily receiue it , haue him in their 〈◊〉 . and here wee are forbidden , as not to raise a false report with our tongues , so not to hold it vp ( being raised by others ) with an easie eare : that is , wee are forbidden both to tell false tales , and beleeue them . how may wee receiue a false report concerning our selues ? when wée suffer our selues to be ●…attered in that which is false : or to be set downe vniustly by enuious tongues , thinking the worse of our selues for their detracting from vs. so much for the thing forbidden : what is commanded ? to haue a charitable opinion of our neighbour , to speake the truth with a good affection , and to a 〈◊〉 end , abhorring to lye , as we would to be or be accounted the deuils children . also , to speake louingly of others , and modestly of our selues . so much for the commandements that concerne all acts and purpose of vnright cousnesse : where are we forbidden all motions thereunto ? in the next last commandement , which is : thou shalt not couet thy neighbours house , &c. what do you obserue therein ? the occasion , and matter . vvhat was the occasion ? the frailtie or ill disposition of our nature , declining from the rule of charitie to our neighbour , and of sobrietie to our selues . vvhat doe you obserue in the commandement it selfe ? the things forbidden & cōmanded . vvhat is forbidden ? the least and shortest thought or desire of the heart against our neighbour , tickling it to sinne , though we yeeld not to it . and , here all lus●…s are forbidden , contrary to charity on our neighbours behalfe , and temperance on our own . of what sorts are these ? they are either originall corruption , as it were the firebrand it selfe , or the effects , as it were sparks that flie from it . and , these are our fond wishings and wouldings , with other foolish thoughts of the mind , desires of the heart , and deepe 〈◊〉 of the head about matters , tending to the impeachment of our neighbours welfare , or of that vertue of contentednesse which wee should affect , and labour for in that estate and place , wherein god hath set vs. so much for that which is forbidden ; what is commanded ? being contented with our portion , we must dispose of all our thoughts and wishings according to charity ; wishing and delighting in our neighbours welfare , as in our owne , and 〈◊〉 against all euill desires to the contrary , though of neuer so short continuance . so much for the commandements of duties to our neighbour in righteoufnesse : what say you of sobriety commanded to our selues ? this passeth through euery commandement of the second table , cōmanding humility in the 〈◊〉 , meeknesse in the 〈◊〉 , cleanenesse in the seuenth , contentation in the eight , charitable truth in the ninth , and pure desires in the tenth commandement . so much for the law : what is due to those that breake it ? punishments , more or lesse in this life , and the wrath and curse of god to damnation , in the life to come : that is , paines temporal by ●…ments , and death , and paines eternal of soule and body in hell . what call you hell ? that euerlasting fire , or treasury of secret fire , prepared and kept in a place of the greatest distance from heauen , for the punishment of all vngodly sinners . where is the place of hell ? god hath not reuealed . and , let vs , that haue the hope of the saints , rather endeauor neuer to feele it then to know it . when a house is on fire , 〈◊〉 stand not to inquire how it came , but do our best to quench it . wherein consist the torments of this place of hell ? generally , in these two punishments , of losse and sense . what call you the punishment of losse ? an euerlasting separation from god and christ , which is a plague of plagues , and the very bottome of the 〈◊〉 of gods wrath in full & per●… torments of soule and body , after christ shall say to the wicked on his left hand : depart ye cursed into euerlasting fire prepared for the diuel and his angels : math. . . vvhy call you this separation from god , so great a plague and torment ? if the absence of the sunne cause darknesse ; what ioy must néedes be lacking , and sorrow abound where the sun & god of saluation shall neuer in the beautifull beames of his presence be séene any more ? where shall be no more glimpses of fauour , but darke tempests and snares vpon all the ●…nhabitants of that land of 〈◊〉 ? and where they 〈◊〉 so depart from god , 〈◊〉 , neuer to 〈◊〉 which made 〈◊〉 to say , that the tears of hell were not 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 . somuch for the punishment of losse : what is that of sense ? that when euery member of the body , and 〈◊〉 of the soule shall be tormented togither , 〈◊〉 not for some thousands of yeeres , and so an end ; but for thousands vpon thousands , and thousands that 〈◊〉 no end . for , as the righteous say of gods mercy , that his mercy endureth for euer : so , of his iustice the danmed may say , that his iustice endureth for euer . what is this called in scripture ? it hath many names giuen to it , to shew how terrible it is ; and therfore it is called hell fire : the wo●…me that neuer dyeth : vtter darknes : the burning lake , and second death . what do you gather of this ? if a man would not , to gaine the world , lye on a 〈◊〉 of 〈◊〉 wood for a very short time ; how much and 〈◊〉 must the 〈◊〉 needes suffer , who shall bee tormented in a lake of burning fire for euer ? and , if a little disease in one part , so trouble vs vpon a soft bed ; how shall the wicked endure that worme of vnquiet conscience , that will , day and night ( and not as a disease of some short time ) gnaw vpon al parts of their 〈◊〉 , and powers of their tender mind ; and , not vpon their pallats of ease , but beds of glowing fire ? how doth the scripture further , and for more terrour speake of this place , and the torments of hell ? by calling it a place prepared for the diuell and his angels . what gather you of this ? that as it would bee a grieuous thing to a man to liue a banished mans life in som dark prison , couer'd with deadly obscurity , but more gréeuous to liue there among the most spitefull enemies of his father & fathers house : so to be cast into a prison of eternal banishment from god , and pit of vtter darknesse , is a most woful thing ; but it is much more wofull , not only to be so , but to be bound in chains of perpetuall fellowship with those , who ( from the beginning haue been enemies to man , and god , the father of mankind , i meane the diuell , and all his vncleane angels . shew this ( yet ) a little further . if lots righteous soule was vered so much , with the vncleane conuersation of the sodomites , with whom he dwelt but for a time : how shall they be vered in soule and body , that are thrust into hel , that euer burning sodom , where they must euer dwel with vncleane spirits & 〈◊〉 diuels ; not to be broght out at last by the angels , as lot out of sodō , but there to liue ( world without end ) forcing out desperate voices and cursings against their former filthy liues , and present vncleane societie ? now where hel ( thus described ) is due to the breakers of the law , what do you gather ? that , without repentance , all idolaters , customary and raging swearers , rebels to gouernment , murtherers by poison or with weapons , fornicators , th●…ues , lyers , and 〈◊〉 of lyes must goe thither . and must idolaters go to hol without repentance , what ( then ) must idolaters do to be saued ? they must 〈◊〉 out of their 〈◊〉 ( as an abommable thing ) the ●…ty of 〈◊〉 , and serue the true god by his word . what must customary and raging swearers do ? they that take vp for a 〈◊〉 , the 〈◊〉 of the holy one , 〈◊〉 that ( if they be 〈◊〉 neuer so little in their 〈◊〉 ) they will prouoke him in his glory ; and ( if any thing go against hun ) their tongues shall goe as 〈◊〉 against him , either in their games or more earnest 〈◊〉 , must ( for hereafter ) 〈◊〉 that great and fearefull name , the lord their god. how , further , doe you perswade this dutie ? whatsoeuer is more then yea , yea , or nay , nay , to wit , by 〈◊〉 or negation in common talke , is of e●… , that is , of the 〈◊〉 : and as the roote of it is 〈◊〉 ( it being a plant of the diuels setting ) so the 〈◊〉 of it is no better : for 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 or fruite of such raging mouthes . vvhat must rebels to gouernment doe ? if they be children , they must not 〈◊〉 by vngracious disobedience , their parents curse : for where it 〈◊〉 , it falles 〈◊〉 , but 〈◊〉 their blessing by dutie and loue : if they be servants , they must do seruice ( as to god ) in lawfull things , that is , chéerefully and with faithfulnesse : and if they bee subiects , they must feare the king , and honour the go●… that are sent by him . what must murtherers doe ? 〈◊〉 of 〈◊〉 anger : 〈◊〉 out all leauen of bitternesse : bee gentle in word and 〈◊〉 : sit down by wrongs patiently and 〈◊〉 , rather then drowne their christian credits ( as some gallants do ) in bloud . what must adulterers doe ? 〈◊〉 the 〈◊〉 out of the 〈◊〉 of their mind , and be chaste within : also , ( 〈◊〉 ) 〈◊〉 their 〈◊〉 , eyes and hands , that there be no whoredome in them : and not only ( though 〈◊〉 ) abstaine from all acts of 〈◊〉 and 〈◊〉 ; but from all things and meanes that 〈◊〉 , or may further such 〈◊〉 〈◊〉 ; sp●…cially , 〈◊〉 ●…cings , and 〈◊〉 drunkennesse . what must theeues doe ? remember that flying booke spoken of in zechary , a booke of bitter 〈◊〉 that entreth into the house of the theefe , and of him that sweareth falsly . and ( so ) repent of their the●… with confession to god , and satisfaction to men . how do you perswade this duty ? they that do not so , or doe otherwaies , couet an euil couetousnes to their house . and a man were as good put a coale of fire into the thatch of his house , or in his barnes , as bring stollen goods to his other goods and stuffe , better gotten . for , so many things as we get , by stealth from our neighbour , so many curses we get to our selues , & lay vp for our posterity . what must lyars doe ? not only abhorre to lye in 〈◊〉 or earnest ; but , speake the truth from their heart ; that is , with loue , except they would go to hell with the father of liars , the deuill of hell . but lying is become their trade ? but they that vse the trade , shal not be 〈◊〉 in it . for , they are of that fellowship that shal be cast into the lake of fire . and , they that loue and make lyes , are without ; that is , out of heauen and far from saluation : hauing no worthier persons for their mates then dogs , ●…chanters , 〈◊〉 whoremongers , idolaters , idolaters , and the like rabble of wicked sinners . but what say you of merry lying ? there is no 〈◊〉 found in gods tabernacle . and , if wee must answere for euery idle word : how much more for euery lying word ? what say you of the officious , which some call the good and necessary lie ? necessitie can no more priuiledge a man to lye , then it can warrant him to steale . and , if we may not lye , to bring glory to god , shall we thinke we may lie to bring profit to man ? therefore the distinction of lies into a malicious , officious , and merry lye , ( as if any were lawfull ) is not of gods making . the superscription is caesars , and , it is not from heauen , but from men. what do you conclude of al together ? that , to do the good , and hate the euil , is the way to liue , for , they that seeke good & not euill , shal liue , and they that doe these things , that is , which god hath commanded to be done , shall neuer sall ; or for euer , & into condemnation . but who is sufficient for these things ? and who ( then ) can be saued ? indeed , it is not in man , nor in the best of men to continue in them : and ( therefore ) is the law our schoole-master to bring vs to christ. that is , so to humble vs , that christ may receiue vs. what do you gather of this ? that by the often sight of our selues in the law , we must be wained from al opiniō of our own doings , which are so short of perfection : and , ( doing the best we can ) depend onely vpon god in christ for perfect and meritorious obedience , placed wholy out of our selues in him . to what end ( then ) serueth the law ? to be the glasse wherein to view our estate in euery commandement , that we may see how poore and vnable wee are to doe any thing worthy recompence or pardon : and not to rest there , but to betake vs by faith to him , who hath fulfilled all righteousnesse for vs , discharged with the pay of his passion and obedience his fathers debt - 〈◊〉 , and brought vs our full acquittance in his death , and rising from death ; that we might not dye but line . then , it is necessarie that wee doe our best to keep the law , though wee cannot be iustified by it ? yea verily , and that wee often go to that counting-booke of god , the law. for , when in the seuerall sums and parcels we shall find it impossible for vs to pay such a debt ; it will make vs to fall into a right ●…koning of our owne want and his worthinesse , that hath released vs from so great both debt and danger . and , this is christ , and only he : to whom be praise for ener , amen . the like short exposition of the lords prayer , in questions and answeres . what is prayer ? a religious calling vpon the name of god by petition , or with praise . what parts hath prayer ? two , as petition , and giuing of thankes . what call you petition ? a faithfull calling vpon the name of god by request , or with suite , to procure some good , or to preuēt some euil . what do you gather of this ? that god ( only ) is to be prayed vnto , and in faith : also , that with him are the 〈◊〉 , both of opening all good to vs , and of shutting all euill from vs. so much for petition : what call you giuing of thanks ? a 〈◊〉 returne of all our receits to god , with confession of his power in all , and praise for all . what difference doe you put betweene prayer and praise ? prayer 〈◊〉 what we want , and praise confesseth what wee haue , and from whom . what doe you obserue here ? when god openeth his treasurie , wee must open our mouthes , that is , when he giueth his blessings , we must both acknowledge them , and be thankfull for them ; but so , as when he showreth blessings to vs , wee do not drop thanks to him , that is , praise him flew●… , when he giues to vs plenteously . what is true thankfulnesse ? 〈◊〉 the saying , but the giuing of hanks : and not thanks in word , but thankfulnesse in true obedience to the word : and , not cold thanks , but zelous from the heart , and faithfull with a single heart : and thanks in chee●…ull manner , and with continuance , not niggardly , and which hath soone done . where haue we the best patterne of prayer and praise ? in that absolute , most holy forme of prayer , which we ( commonly ) call the lords prayer . what do you obserue therein ? the preface , and prayer itselfe . what are the words of the preface ! our father which art in heauen : that is , thou that art ready to helpe vs , being the father of christ by nature , and , in christ , our 〈◊〉 by grace ; and art ( not only ready ) but able so to be , hauing thy dwelling in heauen , heare vs. what do these words teach ? to come to god onely , and to come to him , as to a father with boldnesse , and yet with reuerence ; because hee is in heauen , and his 〈◊〉 〈◊〉 the heauen . vvhat say you of the prayer it selfe ? it is in the seuerall petitions , or confirmation of them . what say you of the petitions ? they are such as belong to gods glory , or our owne necessities . what are they that belong to gods glorie ? they are such as concerne the aduancement of his glory , or the meanes . vvhat petition concerneth the aduancement of his glorie ? the first , which is : halowed be thy name . vvhat doe you obserue therein ? the meaning , and thing taught . what is the meaning ? that god in his person , titles , works , word , sacraments , holy ordinances , and whole religion may rightly be honoured , and euer glorified . also , that his name may be halowed in our good liues , and gedly talke , to the edifying of our neighbour in loue . what is the thing taught ? that they pray wickedly , who say , halowed be thy name , and , yet are ordinary prophaners of gods name ; that is , of his titles , word , sacraments , attributes of mercy and iudgement , works of creation and prouidence , sabboths , and other ordinances . likewise who abuse his creatures to sinne , and neuer reuerence his power ; as common swearers , common and intolerable despisers of gods word , and 〈◊〉 ; all polluters of their owne bodies , with adulterie , or fornication , all filthy talkers and euill liuers , common drunkards , and other common and ordinary mockers , or not regarders of gods strange and fearefull acts . so much for the petition about the aduancement of gods glory : what are they that concerne the meanes ? the two next petitions . vvhat is the first of them ? thy kingdome come . what do you obserue therein ? the meaning , and thing taught . what is the meaning ? that the kingdome of grace in the church , by the aduanced scepter of the meanes , inward , and outward , as the spirit and word preached , with all other holy meanes , may be set vp in honour : and that christ would be pleased to hasten his comming to iudgement , which is the kingdome of glory that we pray for here . what is the thing taught ? that their prayers are sinnes who are enemies to those means , not liuing in the spirit , and opposing to preachers : also , who 〈◊〉 to pull downe gods church by their sinnes , neither wishing the prosperity of it , nor welfare of the 〈◊〉 that are fathers to ●…t ; and who put the day of the lord farre from them , by their security in sinning . so much for the first of those petitions which concerne the meanes of gods glorie : what is the second ? the second is in these wo●…s : thy will be done in earth , &c. what do you obserue therein ? the meaning , and thing taught . what i●… the meaning ? that the will of god in his word may bee ( not spoken of only or professed ) but done ; and done cheerfully , and willingly , with all faithfulnesse , and consta●…cie by vs men on earth , as it is by the angels and saints in heaue●… what is the thing taught ? that they pray in sinne and against themselues , who say to god , thy will be done , and do their owne or satans will ; or doe gods will with no good will , nor readinesse , being ( not chearefull doers of the lawe ) but enemies to such , and so as gods will is done in them , as in the diuels , not by them . so much for the petitions that concerne gods glory : what say you of those that concerne our owne necessiries ? they concern the things of this life , or of that to come . vvhat is that that concerneth the things of this li●… ? the fourth next petition , which is : giue vs this day our , &c. what do you obserue therein ? the meaning and thing taught . what is the meaning ? that god would giue vnto vs ( walking in our callings ) al things needfull for our present temporall life , whether for necessity or honest delights : and that he would remoue or put backe all things that may hurt or hinder it , as sicknesse , famine of bread , plague of pestilence , warres and the like , with a reseruation to his good pleasure in any , or in all . what is the thing taught ? that they pray without faith and in no good manner , who will be their own caruers in these things : or , who , hauing the blessings of this life , hide their hearts in them , making them not glasses , but veiles to god , that is meanes , by abuse , not to remember , but vtterly to neglect the giuer . so much for that petition , which concerneth the necessities of this life : what are they that concerne the necessities of the life to come ? the two next petitions . what is the first of them ? forgiue vs our trespasses , seeing that euen we , &c. what do you obserue therein ? the meaning and thing taught . what is the meaning ? that god will not lay our sinnes to our charge , and that in christ he will forgiue them , and the punishment due vnto them : or , that he will iustifie vs , who are vnrighteous , in christ the righteous ; whereof we haue good testimony within , when we can finde in our selues a readinesse , freely and fully to forgiue all those that haue offended vs. what is the thing taught ? that they call for vengeance by all their prayers , that take vpon them ( pap●…stically ) to satisfie for their 〈◊〉 , that is , to make the amends for them here , or in purgatorie : also , who come to pray without , or with a deceitfull forgiuing of their brother . what is the second petition concerning the necessities of the life to come ? the next petition , which is : and leade vs not into temptation , &c. what do you obserue therein ? the meaning and thing taught . what is the meaning ? that , in temptation , god would not giue vs ouer to 〈◊〉 conquered of sinne , or of satan that tempteth to it : and that if he bring vs to the battell , he will conquer for vs , and ( so ) deliuer vs from euill , by loosing the power of sinne , and workes of the powers of darkenesse , that would binde vs to da●…ation . what is the thing taught ? that they pray dangerously and sinfully , who , praying against temptations , runne vpon the sharpe of them , neuer caring by good meanes and prouidence to auoide those sinnes that they ●…nde themselues most subiect vnto , by disposition of minde and corrupt nature . so much for the prayer it selfe : what say you of the confirmation therof ? it is in the reason of the petitions , or seale . what are the words of the reason ? for 〈◊〉 is the kingdome , &c. what do you obserue therein ? the meaning and thing taught . what is the meaning ? that our requests , hauing no other but god for their foundation or rocke , must needes stand sure in all stormes , seeing his kingdome is strong , power infinite , and glory endlesse , who is to grant the same . what is the thing taught ? that they haue no assurance by their prayers , who , in them , ascribe not all to god , or , who take any little glory from him to themselues , or to their owne doings ; crauing blessings front him , and not giuing thanks vnto him . so much for the reason of the petitions , what say you of the seale ? it is in the last word , amen ; or so it is . what do you obserue therein ? the meaning and thing taught . what is the meaning ? that wée 〈◊〉 pray with earnestnesse , and ( confidently ) with faith , beléeuing verily to receiue those things , which we haue according to gods will in his word prayed for , and ( so ) put our seale vnto them in 〈◊〉 word of faith , amen . vvhat is the thing taught ? that they can haue no comfort in asking , who either pray not in faith and earnestly , or not for things ( warrantably ) to be prayed for . to god be glory for e●…er . an examination before our comming to the lords table . what doe you call the sacrament of the lords supper ? our growing vp with christ by faith , resembled in visible signe●… , and effectuall seales of bread and wine . in comming to this sacrament , what is to be considered by euery well prepared communicant ? the doctrine thereof , and our ends of comming to it . what say you of the doctrine ? it is séens in the nature of the signs which are made sacraments , or in their vses . vvhat say you of the nature of the signes ? their nature is to be seales of the body and bloud of christ , that is , of the fruits of the same offred to vs by faith . where haue you the seale of christs body ? in the bread . where , of his bloud ? in the wine . so much for the nature of the signes : what say you of their vses ? they be such as concerne the brea●… 〈◊〉 wine . what is that concerneth the bread ? it is that which is seene in the breaking and giuing , or in the receiuing and eating of it . what doth the breaking of bread signifie ? the wounding and breaking of the flesh of christ for vs. what doth the giuing of it signifie ? the giuing of christ , the true bread , for our spirituall nourishment . what doth the receiuing of the bread signifie ? the receiuing of christ with the hand of faith in our hearts , as wee receiue the bread with our bodily hands . who are reprooued here ? the papists , who say and beleeue that the substance of the bread is turned into the naturall body of christ , and that the people , carnally , receiue and eat their maker . what say you against this grosse opinion ? that a true naturall body , such as christs is , cannot be in two places at one and the same time , to wit , in heauen , and bodily in the sacrament . so much for receiuing ; what doth the eating of the bread signifie ? that as bread doth nourish our temporall and corporall life ; so this is a sacrament of our eternal nourishment in the life to come , and of our spirituall , in this life of grace which wee haue heere . so much for the vses of the bread ; what be they of the wine ? they bee séene in the pouring out , and giuing , or in the receiuing & drinking of it . vvhat doth the pouring out of the wine signifie ? the pouring of the ●…oud out of his holy body for our sinnes . vvhat doth the giuing of the wine signifie ? our full nourishment in christ offered , not in his bodie only , but in his sauing blood . vvhat doth this teach ? that the papists did , and still doe , with iniurious sacriledge , detract from our assurance and gods goodnesse , one great helpe of our faith , by taking from the common people the vse of the cuppe . so much for giuing : what doth the receiuing of the wine signifie ? that possession is taken of whole christ , while , after the receiuing of the bread , we , by faith , open our hearts , as vessels , to receiue the trickling drops of his bloud , that nothing be lost . vvhat doth the drinking of , the wine signifie ? the applying of the comforts of christs passion to our drooping soules , as wine reioiceth the heart of man. so much of the doctrine of the sacrament : what say you of our ends of comming to it ? they be before , or in our comming . what is that which is before our comming ? our end before our comming is , to satisfie the earnest destre that we haue , or should haue of receiuing the promises of god vnder seale . vvhat bee the endes in our comming ? such as testifie gifts , or receits . what be our gifts ? such as we giue to christ the 〈◊〉 , or to the church his members . vvhat giue you to christ the head ? a heart well examined concerning our estate before we come , and seriously meditating on gods goodnesse in christ , and our owne great vnworthinesse when we are come . vv●…at els ? an ●…mble oblation of our selues , soules and bodies to him , with thanksg●… at our departure . 〈◊〉 in standeth the hearts exa●… ? in the ●…xamining of our knowledge , 〈◊〉 , loue , repentance , thankfulnesse , and works of our particular callings . vvhat call you the examination of your knowledge ? whether i haue a competent measure thereof to discern the lords body , & truly to put difference betwéene the signes , and things signified . vvhat of your faith ? whether i bee in the faith ; beleeuing ●…hat t●…e death of christ , as it is auail●… for all the 〈◊〉 , so it is ( particularly auaileable for me . vvhat of your loue ? whether i bee in charity with all men , euen with my very enemies , louing them vnto , and for their true welfare ; and not my friends only . vvhat of your repentance ? whether i acknowledge my sinnes with a sorrowfull and melting heart , and vnfainedly purpose to depart from all practice of them ( heereafter ) by amendment of life . vvhat of your thankfulnesse ? whether i be ready to expresse it in my christian conuersation , and new life for my redemption by christ. vvhat of the workes of your particular calling ? whether with some greater measure of obedience , and better of better conscience , in all patience and good faithfulnesse , i walke , or do truly purpose to walke therein , to mine owne great peace , and the benefit of those to whom god hath ioined me . so much for that which you giue to christ the head , what giue you to the church his members ? a fellow ▪ stone in the spirituall building ; that is , a member to help to make perfect the body of christ. what doth this teach ? that they that are negligent or prophane commers to the lords table , do detract from the per●…ion of christs body , and seuer themselues from the society of his church . so much for our giftes : what doe we receiue at the lords table ? that , which we receiue there , concerneth our selues alone , or our selues with others . what is that , that concerneth our selues alone ? the strengthening of our faith and memory by the reuerent and right vse of that holy action . how is our faith strengthened , and 〈◊〉 ●…olpen by it ? 〈◊〉 ●…ing that in the sacrament , which 〈◊〉 but heare of in the word , namely , the par●…cular offering and receiuing of christ in his body and sauing bloud , by all bele●…ing communicants . so much 〈◊〉 that which concerneth our selue●… alone : what is that that concerneth our selues with others . it concerneth our growing vp with christ , and our communion with our breth●…en . how do we receiue our growing vp 〈◊〉 christ ? we receiue it with christ by spiritual eating and drinking , and by a more full partaking with him and his graces , through faith increased , and that vse 〈◊〉 his ●…dinance blessed vnto vs. how do we receiue our communion with our brethren ? by 〈◊〉 our mutuall agréement , in as much as we eate ( all ) of one bread , and drinke ( all ) of one cup. how else ? by feeding all of the same foode bodily and spiritually , and by drawing all life from the same fountaine ; as the life of grace which heere we receiue , and the l●…fe of glory , which , in heauen we shall be partakers of . amen . so much for our examination before the sacrament . 〈◊〉 . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a ruler ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee . a short direction for spending of time well . how doe you diuide the daies of mans life ? into the daies of labour , and daves of holinesse . vvhat say you of the daies of labor ? these concerne the works of our calling , or workes of helpe vnto them . what be the works of our calling ? the workes of that trade of life , in which god hath placed vs. what must a man do in these ? by offering them to god , he must walke in them neither slackly nor deceitfully , but with christian diligence and good conscience ; following his owne businesse with quietnesse , and walking with god. then , euery one must haue some speciall call●…g & trade of life to liue in ? 〈◊〉 〈◊〉 , or hée is no sound member of the christian common wealth , 〈◊〉 a rotten member in the body of the same , that deserueth a cutting off . so much for the workes of our callings : what say you of the workes of helpe vnto them ? they concerne duties to be done before the worke , or that day after . what must we doe in the morning before our worke ? prayse god for his mercy the night past , and pray vnto him for his further mercy and blessing the day present . how shall we prayse god ? by giuing him thanks , and by shewing our thankfulnesse . how is our thankfulnesse shewed ? inwardly , or outwardly . how inwardly ? by pleasing god in our vnderstanding , thoughts , desire , affections , and ●…ill . how outwardly ? by pleasing him in our words and deeds . how in our words ? when they be gracious alway . vvhat things hurt this grace of speech ? lying , swearing , brawling , ●…lthie speaking , foolish talking , 〈◊〉 that is not comely , and contention that causeth stri●… . how in our deedes ? these are in the duties of our generall callings , as we are christians : or our particular trades of life ; wherein , some are magistrates , some masters and seruants , some marchants , artificers , husbandmen , and the like . what are our duties as we be christians ? these concerne god or man. what are they that concerne god ? they are in the foure commaundements of the first table , called godlinesse . what are they that concerne man ? they concerne our selues , or our neighbour . what is that that concerneth our selues ? sobriety , which is inward ; and teacheth vs not to presume aboue that which is meete : and outward in our apparell , dyet , outward members and senses . what must our apparell be ? such as becommeth those that professe the feare of god. what call you sobriety in dyet ? that grace of temperance that consi●…eth in the moderate vse of meates , drinkes , sleepe , and such outwarde things . what sobriety is that , which you call sobriety of sense , and the outward members ? sobriety of sense is a watchfulnes in it ; and sobriety of the members , a chastity in them . so much for the generall d●…ety that concerneth our selues , called sobrietie : what is that that concerneth our neighbour ? it is contained in the sixe last commandements , being commandements of the second table , called righteousnesse . so much for our general duties , as we be christians ; what say you of our particular duties , or duties of trade of life ? these reach vnto all callings in the church and common-wealth : but to our purpose , in a family , they concerne the husband or wife , parents or their children , the master and his seruants . what is the husbands dutie ? to dwel with his wife , as a man of knowledge , by instructing her , and by obseruing ( for her better incouragement ) the good parts that are in her , and to loue her as his owne ●…esh . what is the wiues dutie ? to helpe her husband in the duties of the family : also , to feare , and to be subiect to him . what be the parents duties ? they concerne the father and niether iointly , or by themselues . what be their ioint duties to their children ? in their tender yeeres they must instruct them plainely , and season them with good things , young , giuing them due correction ; and at more yeeres fit them for some honest calling ; and when time serues , laying vp somthing for them , giue them in mariage onely in the lord. so much for the parents ioint duties : what is the fathers more speciall duty ? to prouide for his children ; and specially to haue a speciall eye to the sons of his house , as the mother must to her daughters . what is the mothers speciall duty ? to nurse vp her children , if god haue giuen her ability thereunto . what be the childrens duties ? they be such as they owe to their parents , or one to another . what duties doe they owe to their parents ? they owe them reuerence in their hearts , obedience in their deeds ; and , when their parents shall be in yeeres & ●…de , it is their dutie ( if they haue wherewith ) to nourish them . what duties do they owe one to another ? to loue as brethren , & not to fall out . vvhat duties do masters owe ? they concerne religion ; and so they must help them to god by their instruction , & the care of their soules : or they respect their life here ; and so paying them their wages iustly , they must make honest prouision for them . vvhat duties do seruants owe ? in singlenesse of heart , and all good faithfulnes , they must do their masters worke , be true vnto him , and seeke to please him , though he be froward . so much for our thankfulnes to god , expressed in our words and deeds , and for our duties the morning before our worke in prayer and praises : what duties doe we owe that day after ? they be duties , such as are betwéen or after our worke at night . vvhat must we do between our work ? it concerneth our refreshings , or recreation . vvhat must we do at our refreshings ? pray before meat for gods blessing , giue thanks , after , for gods blessings , vsing the same for strength or honest delight , and , no way for excesse , or drunkennesse . vvhat must we obserue in our recreation ? that our company be good , and sports of good report , remembring that 〈◊〉 must be redeemed . when be our sports of good report ? when they be lawfull for the nature of them , and necessary for the vse , not hindring better duties . so much for the duties as are betweene our worke : what must we doe after it ? examine our selues , as vpon an account , what we haue done the day past ; and prepare our sleepe , that it may bee comfortable . how shall wee by such preparation make our sleepe comfortable ? by committing our selues to god , soules and bodies , praying him to inspire the soule with good thoughts , and to watch the body till the morning , that no hurtfull thing breake in vpon it . but some go to bed without praier ? such sleep in satans lap , & haue him for their keeper : who ( therefore ) maketh a thorow-fare in the thoughts of their heart , sowing the tares of many vnclean c●…cupiscenses & lusts therin , which sown in the night , grow in the day vvhat reason can you giue to proue the necessity of prayer , before wee goe to rest ? that night ( for ought wee know ) may be our long night , and that sleepe our last sleepe . which if it be , ( and the lord hath seal'd no warrant to any that it shall not be ) must needs bring small hope to our vnpraying soule , that it shal be glorified , and as little comfort to our body , ( layd downe in so brutish forgetfulnesse ) that it shall go to god at our next rising . vvhat do you conclude of this ? that those masters are cruel to their seruants , who suffer them to go to their beds , as wild beasts to their dens , without prayer , & do not better arme them against the feare of the night . so much for the daies of labour : what say you of the daies of holinesse ? on gods sabbaths , we must ( first ) pray god to blesse the duties of them , and so keepe them holy . how must we keepe them holy ? by doing as little worldly work as may be , & by doing gods work religiously , and with all our might . in doing of gods worke , what is to be considered ? that we do the works that sanctiūe the sabbath , and auoide the vnfruitfull works that defile it . vvhat works are required to the ●…ifying of the sabbath ? to preuent or defer , & by rising early to dispatch all businesses that would prophane it ; and , by praying god , to blesse his owne ordinances , to come with a spiritual & forward mind to publike prayer , preaching & sacraments . vvhat other works are required ? it is required further , before wee come to the assemblie , that wee pray , read , or heare some what read at home that may edifie ; between the times of publike exercise , that wee meditate on that which hath been deliuered ; and after and between that we talke with others , and examine our selues about it . vvhat is ( lastly ) required ? that we take a view of god in his works and word , pray , and reade , an●… sing psalmes priuately ; doe works of mercy ; & consider gods special works , of mercy , iustice , goodnesse and truth . so much for the works to be done : what are the vnfruitfull workes to be auoided ? the spending of the day in sleepe , play , drinking , worldly talke or businesse , ●…oolish communication , and things that separate from god by a carnall heart . glorie be to god. ephesians . . . . take heed therefore that ye walke circumspectly , not as fooles , but a , wise , 〈◊〉 the time , for the dayes are ●…ill . a briefe rehearsall of the tenne commandements for the ●…se of the 〈◊〉 . see that thou haue no god●… but one . and truly worship him alone . gods name in vaine thou shalt not take . the seuenth day holy thou shalt make . honour thy parents : murther flee : a fornicator neuer be : thou shalt not steale : false speech eschue : and couet not anothers due . 〈◊〉 〈◊〉 . . this 〈◊〉 , and thou ●…alt liue . finis . notes, typically marginal, from the original text notes for div a -e titus . eccles. . ●… . king. . . notes for div a -e ioh. . . ier. . . luk. . . . chr. . heb. . exod. . . cor. . rom. . . & . . exo. . . ioh. . . exo. . psal. . . . tim. . isa. . . psal. . . psalm . . amos . . pet. . psal. ▪ , , heb. . act. , . ioh . matth . , . cor. matth . genesis . colos ▪ ephes. . rom. . iob. rom. & . , gal. rom. . . & ieremy gen. . matth. . . ron. . ● iohn 〈◊〉 , 〈◊〉 . 〈◊〉 . philip. . , galat . . cor. . iohn . galat. . acts . iohn . luke . ephesians . cor. . ioh●… . 〈◊〉 〈◊〉 . tim. . psal. . 〈◊〉 isa. . matth. . phil. . , mat. . . marke . rom. . . acts . . . . . ioh. . , . pro. . . rom. . iohn . iames . philip. . rom. . genesis . . cor. . . cor. . , 〈◊〉 . & , . titus . matth. . ephes. . ioh. . . eph. . heb. . . 〈◊〉 . 〈◊〉 acts . 〈◊〉 〈◊〉 . . . cor. . & . . iohn . matth. . . ioh●… . , psal. . & . . rom. . eph. . , . peter . . luke . , rom. . , , , galath . . luke . acts . titus . , cor. . ier. . . deut. . ●… deut. galat. . exodus . first comma●…dement . exech . ●… . . luke . colos. . philip. . deut. . ios. . matth. . ma●… . zep●… . . iohn . psalm . . . chron. . . thes. . . prou. . . ler. . . psa. . . tim. . . a luke . deu. . . psal. . . ioh. . . esa. . . luke . . eccles. . . prou. . . b ioh. . . deut. . esa. . . , gen. . iob. . . c psal. . . gen. . heb. . malach. . . sam. . . d ier. . zeph. . amo , . . second 〈◊〉 . deut. . , psal. . , . &c. deut. . esa. . habac. ier. . . & . zeph. . h●…s . . exod. . deut. . matth. . esa. . gal. . . i●…r . . . psal. . esay . . cor. . exod. . eccles. . leuit. . mat. esay . . . . sam. . . rom. . gal. . . . cor. . third commandement . psal. . . & . . pro. . iob. . , . cor. . a rom. . ezech. . . tim. . eccles. . . . . & . . iude . . pet. . . ier. . psal. . , luke . . . b luke . acts . mat. . . tim. . ●… . ●… . & . . . mal. . ●… c rom. . deut. . gen. . . sam. . . kings . deut. . amos . ma●…h . . 〈◊〉 . ●… zec●…ar . . a●…ts . m●… . 〈◊〉 b . pet. . ●…ay . , m●…t . . . 〈◊〉 . . . mar. . . act. . . & . . . am. . . ●…er . . zachar. . ier. . . c esa. . . & . . . cor. . . . cor. . prou. . . d am. . , , psal. . . . & . , . & . am. . , . , . deut. . . eccles. . psal. . . eccles. . ier. . . deu. . . ps●…l . . . fourth com●…mandement . exod. . ●… . . . psa. . . eph. . , . pro. . , , . a m. perkins in his treatise of callings . pag. . . cor. . gen. . . & . . math. . . . ma●… ▪ ▪ ephes. . prou. . . eccles . . pro. . , , . , . esa. . ier. . , . luke . , isa. . . psal. . . eccles. . mal. . . hos. . . pro. . acts . . cor. . . matth. . iohn . . iob. . . . . . cor. . . nehe. . psal. . , , , . & . . , & . . deu. . . pro. . & . ▪ esay . . tit. . . prou. , , , psalm . . . . pro. . exod. . . luk. ▪ . mar. . . exod. . . & . . 〈◊〉 commandement . psalme . . luk . . . ephesians . a gen . . . kings . . & . b col. . . luk . . gen. ephe . . . tim . gen . ruth . . . c ●…ro . . & . . pet. . . & , . col . . gē . . . . , . exod. . . tit. . . gen. . . & . . . & . . gen. . , , . . tim. . . leuit. . . tim. . . thes. . ephes. . . . pet. . . ephes. . rom. . . pet. . , heb. . . the. . , eph. . . colos. . eph. ▪ ●… , , tit. . . leu. . . esa. . rom. . tit. . . sixt commandement . ioh. . . ezek . . mat. . . gen. . . pro. . . ●… . kings . . . sam. . . esth. . . . psal. . . iob . . mat. . . ep. . . col. . . pro. . . & . . psa. . . leuit. . . . ioh. . . pro. . . rō . . . iam. . . pro. . . luk. . . col. ▪ . leuit. . . ier. . . . gen. . . pro. . . . cor. . . . sam. . mat. . . gen. . . a mat. . . leuit. . . . deut. . . leuit. . . . sam. . . . sam. . . mat. . . . ki. . . . . sā . . . b iam. . eph. . . col. . 〈◊〉 . iob. . . rom. . m●… . . . . cor. . . gen. . . . mat. . . iā . . . col. . . tim. . . ioh. . . & . , . matt. . . rō ▪ , . seuenth commandement . esa. . . psa. . . . esa. . hos. . . mat. . . . cor. . . . thes. . . . . cor ▪ . . . deu. . . sā . . . mat. . . iam. . , . ier. . . esa. . . gen. . . . ier. . . eph. . . & , . heb. . . leu. . . deut. . . cor. . . leuit. . . eze. . . . leuit. . . . &c. ex. . . . gen. . . ruth ▪ . . . gen. . . ezr. . . gen. . . mala. . leuit. . . pro. . , , . & . , . pr. . . le. . . , ▪ & ▪ . ezek ▪ . . a deut. . . esa. . . . &c. & . . zep. . . pro. . . deu. . . eze. . . eph. . . ier. . . pro. . . , . ezek. . . . pe. . . genesis . . cor. . . deut. . . . sam. . . prouerbs . . ezek. . pro. . . . pe. . . gen. . . pro. . . , , &c. mat. . iob. . . rom. . . . thes. . . . . cor. . . . pet. . . ephesi . . . . cor. . . . tim. . . t it . . rom. . . gal. . . . cor. ▪ . . apo. . . . gal . . . ioh. . . . cor. . . . heb. . . pro. . . & . . rom. . . eight commandement . esa. . . ier. . . col. . mic. . . act . . pet. . . ios. . . . kin. . eph. . . . tim. . . luk . . & , , , pro. , , & , , & , , , & , , & , , & , , , mat. . . . 〈◊〉 . . & . , . & , . . thes . 〈◊〉 . . exo. . deut. . &c. & . . pr. . . am. . . & . . pr. . . & . deut. . . ioh. . . . 〈◊〉 〈◊〉 . pr. . , . , leuit. . . 〈◊〉 . har . ▪ . . . leuit. . . . ps. . . 〈◊〉 . . leuit. . . deut. . . . heb. . . . tim. . . phil. . . pr. . . gen. . . . thes. . . pr. . . ephe. . . ec. . . tim. . . . cor. . . ps. . . . thes. . . le. . , , . &c. luk. . . nū . . , . ninth commandement . ps. . esa. . rom. . , . esa. . . phil. . . mat. . . mat. . rom. . . acts . . sam. . . mat. . . . sā . . . , , ●…ames . . . cor. . . . sam. . . ps. . . matt. . . lob . . . . king. . . esa. . . psa. . . pr . . deut. . . . sam. , , . &c. ps. . , . . sam. . . dan. . , , , , pro. . . pro. . . . cor. . . ps. . . ps. . . col. . . apo. . eph. . . 〈◊〉 . . . . sam. . . psal. . . ps. . . lob . . . pro. . . rom. . . pr. . . . sam . . sam. . . . gen. . . . . king. . . ter. . col. . . ps. . . pr. . . act. . . & . . pr. . . & . . act. . . . &c. & ▪ . , . pr. . . 〈◊〉 . . . . cor. . . 〈◊〉 . . . esa. . . ps. . . col. . . leuit. . . loh. . . . cor. . . . cor. . . tenth commandement . gen. . . & . . mat. . . & , . iob. . . rom. . . iam. . . 〈◊〉 . . . tim. . . psal. . . . cor. . . . iohn . gal. . . . gal. . . deut. . . mat. . . mar. . . . luk. . . luk. . . . sam. . , . . & sam. . . apoc. . . & , , . & . , . & . . mar. . . math. . . apoc. . psal. . , , , . &c. marke . , mat. . & . . apoc. . . & , , . math. . . pet. . . . pet. . . . . cor. . . . eph. . iam. . . exo. 〈◊〉 . num. . psal. . . cor. . . . apoc. . & . . deut. . . deut. . . mat. . iam. . gen. . , deut. . , , , . syrach . , . eph. . , col. . , tit . . . pet. . , , , . . sam. . , . iob. . , . eph. . . . pet. . . gen. . , gen. . . . . cor. . . gen. . , . iob. . . & . cor. . . ephesi . . . colos. . . 〈◊〉 . 〈◊〉 . . psal. . . & . . esa. . rom. . . . cor. . pro. . . . zechar. . . . luk. . . habac. . . psal. . . ioh. . . apoc. . . & . . matt. . . rom. . . mat. . . . amo. . , , ps. . . elav 〈◊〉 〈◊〉 . 〈◊〉 . . iam. , gal. . . . psa. . . phil. . rom. 〈◊〉 . . . . cor 〈◊〉 . . mat. . . ioh. . . col. . . rom. . . iames . . rom. . . . psalme . . ●…remie . . . tim. . . . thes. . . psa. . . & . pro. . . 〈◊〉 . . ps. . . . gen. . . psa . . & , . , ier. . . rom. . . iam. . . mat. . . iam. . . 〈◊〉 . . 〈◊〉 . 〈◊〉 . . luke . . . . 〈◊〉 . 〈◊〉 , , , , &c. luke . . . 〈◊〉 . . . psal. . , . matt. . . luke . . gen. . . psal. . . psa . ps. . . 〈◊〉 〈◊〉 . . ps. . , , & , . mat. . . , &c. luk. . , , , &c. mat . col. . . gal. . . ioh. . . gal. , , . ps. . & . . 〈◊〉 . . . ps. . . ec. . 〈◊〉 . . . 〈◊〉 . . 〈◊〉 ec. . . 〈◊〉 . . . . 〈◊〉 . . first petition . 〈◊〉 . . 〈◊〉 . . ps . . psal. . & , , & , , & , , , , . cor. . , . pr. , , , col. psal. . . mat. . . . pet. . . tit. . . rom. . . exod. . . i. lcuit . . . iob. . . psa. , , , 〈◊〉 . . mat. . . ezech. . . . cor. . . . sā . , . luk. . . . cor. , , , , eze. , , , , esay . . eze. . . es. , , , , hos. . . ps. . esay . ps. 〈◊〉 . . & , , esay . . ela. . , , & , , . pet. . , . psa. . . & . , . & , , , & , , & , , 〈◊〉 〈◊〉 . ps. 〈◊〉 . . cor . . rom . . ioh. , , , . marc. . . mat. . . iob. . . rō . . 〈◊〉 . esa. . . . thes. . . phil. . . apoc. . . . tim. . . phil. . . 〈◊〉 . . act. . . luk. . . . sam. . . . sam. . . eze. . ps. . . psa. . , , , & , , & , , psal. . 〈◊〉 . , , , 〈◊〉 . tim. . . psa. . . . . sam. , , & . sam. . . am. . . third petition . rom . . deut. 〈◊〉 . . mat . 〈◊〉 . . 〈◊〉 〈◊〉 . . ioh col . . ps 〈◊〉 . . 〈◊〉 . gen. . . 〈◊〉 . . . ps. ●… 〈◊〉 . , , ps. . . psal. . . esay . , . tim. . . esay . mal. 〈◊〉 . , . heb. . . luke . , . agg. . n●…h . . . , . ●…oh . . . . petition . gen . . tim. . ephes. . 〈◊〉 . ●…hes . . . & . thes. . , pro. . . psal. . . & . . 〈◊〉 . . , luke . acts. . . num. . . . luke . math. . , . . luke . . & . , . dan . , . petition . psal. . , esay . m●… . . . psal. . . . ioh. . . colos. . , . . ioh. . . . ioh. . , . & . . heb. . , , , , . . cor. . . apoc. . . iob. . . ph●… . . mat. . , luke . acts . . cor . . 〈◊〉 . . , psal. . . & . . mat. . . 〈◊〉 . . mat. . , , , . luke . . mat. . , , . . petition . . tim. . . ioh. . . psal. . . & . . rō . . . . tim. . , . pet. . . . 〈◊〉 . . rom . , . & . . rom. . . . . cor. . , . act. . rom. . ioh. . . ioh. . . ioh. . , , . act. . , . . ioh. . p●…l . . eph . . gen. . ●… . ier. . gen. . . mat. . . & . . psal. . . . chr. . . . chr. . luke . psa. . . pro. . . tim. . apo. . , . & . . leuit. . rom. . luke . ●… , , , . 〈◊〉 . . . eph. . , . iohn . dan. . . luk. . . . psal. . apo. . . . cor. . . marke . . iohn . . eph. . , . 〈◊〉 . . , math. . . mat. . , matth. . matth. . isay . . . cor. . iohn . . cor. . iohn . ephes. . . bellarm. tom. . 〈◊〉 . 〈◊〉 . gen . de sacr . euch. 〈◊〉 lib. 〈◊〉 . cap. . &c. math. . . & . . heb. . acts . . thes. . . ●…ohn . mat. . . cor. . iohn . psal. . . cor. 〈◊〉 . 〈◊〉 . . tert . con . gen . lib. . cap. . de 〈◊〉 . &c. . cor. . ioh. . . . cor. . . galat. . phil. . , acts . iohn , . , . cor. . 〈◊〉 c mat. . rom. . 〈◊〉 . . 〈◊〉 . 〈◊〉 . 〈◊〉 . 〈◊〉 . 〈◊〉 . 〈◊〉 . 〈◊〉 . . heb. . 〈◊〉 . cor. . . cor. math. . mat. . rom. . psal. . , . & . , , math. . psal. . luke . , . pet. . luke . , 〈◊〉 . . , , . cor. . 〈◊〉 . . . cor. . & . , eph. . , 〈◊〉 . . , . . cor. . . & . . . . cor. . 〈◊〉 . . . & . ioh. . . . cor. . , . cor. . . cor. . . & , . 〈◊〉 . . . . 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 . . psal. . . & . . gen. . . 〈◊〉 . . colos. . . pro. . col. . . col. . . 〈◊〉 . . . ephes. . iam. . 〈◊〉 . . 〈◊〉 . & 〈◊〉 . col. pro. . rom. . acts . 〈◊〉 tit. . tit. . rom. . . . tim. . 〈◊〉 luke 〈◊〉 . rom. . . thes. . . . tim. . . ioh. . . cor. . . rom. , , mat. . , titus . . . pot. . eph. . , gen. . . pet. . ephes. . , pro. . ephes. . prou. . gen. . . col. . 〈◊〉 . . col. . col. . . . tim. . gen. . . . tim. . . ●…euit . . . ●…phes . . . tim. gen. . . psalme . gen. . . genes . . . coloss. . . . tim. . . prou. . . ephes. . . tit. . , , . pet. . . . tim. , , . colos. . . cor. 〈◊〉 . . mat. . 〈◊〉 . 〈◊〉 . 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 . . . ●…phes . . . 〈◊〉 . thess. . . phesi . . . ●…om . . . co●… . . . 〈◊〉 , , thes. . , ieremie . . psal. . . . . pet. . ps. , , & , , , & , , , , . thes. . . mat. . . . psalm . . . marke . . exod. . . sa . . . 〈◊〉 . 〈◊〉 . ●…eut . . . 〈◊〉 . . psa. 〈◊〉 . , , & , 〈◊〉 〈◊〉 . . . 〈◊〉 . ephe. . . 〈◊〉 . , . 〈◊〉 . . 〈◊〉 , acts 〈◊〉 , , & . . & , deut. . . luke . . . deut. . . ps. . . rom. , . ps. , . acts . . ios. . . cant. . ps. . . apo. . . deu. . . ps. . in the title , col. . ephesi . . . . cor. . . eccles. . ps. . . ex. . . cor. . isa. . . exo. . . isay . . divine poems (by way of paraphrase) on the ten commandments illustrated with twelve copper plates, shewing how personal punishments has been inflicted on the transgressors of these commandments, as is recorded in the holy scriptures : also a metrical paraphrase upon the creed and lords prayer / written by george wither. wither, george, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) divine poems (by way of paraphrase) on the ten commandments illustrated with twelve copper plates, shewing how personal punishments has been inflicted on the transgressors of these commandments, as is recorded in the holy scriptures : also a metrical paraphrase upon the creed and lords prayer / written by george wither. wither, george, - . [ ], , [ ] p. : ill. printed by t.s., and are to be sold by r. janeway, london : . "never before printed." "licensed according to order." reproduction of original in the cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments. religious poetry, english -- early modern, - . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion divine poems ( by way of paraphrase ) on the ten commandments . illustrated with twelve copper plates , shewing how personal punishments has been inflicted on the transgressors of these commandments , as is recorded in the holy scripture . never before printed . also a metrical paraphrase upon the creed and lords prayer . written by george wither esque author of brittains remembrancer . psal . . . would god my ways were so directed that i might keep thy statutes . licensed according to order . london printed by t. s. and are to be sold by r. janeway in queens head ally in pater noster row. . to all such as have formerly been friends to the author , his daughter and only surviving child dedicates these meditations . it was seldom my fathers practice , ( especially of late years , ) to dedicate his works to particular or great persons ; and did i attempt any euch thing now , i should be afraid lest i might disturb his rest in the grave . all you therefore that had a kindness as well for his person as his works , i desire to accept of my good will in sending this relique of his abroad in publick ; which though it hath been written some considerable time , is but lately minded or come to hand . and however it happened to be bundled up with other old writings ( where i found it ) yet i verily believe it was designed for the press by thos many alterations he had made , which had so blur'd the original copy , that i was forced to get it transcribed before it was fit for my self or any body else to read : and having now perused it , i could not in conscience conceal such necessary truths as are therein contained , in hopes that it may take the effect himself desires in his epistle to the reader exprest in his prayer ; believing , that that good spirit which first dictated those petitionary words will accompany them to the worlds end . and then i also believe , that what i have done in making this publick will be acceptable both to god and man , which that it may , shall ever be the prayers of your assured friend in all offices of love and service e. b. from my lodgings at mr. snowdens a printer , at the lower end of great carter-lane , the d of april , . advertisement . the copper plates mentioned in my fathers following epistle , in some of his removals from one habitation to another have been lost , so that i have been forced to get new ones made . to the reader . in that great plague , which ( as i believe ) was the most contagious pestilence that euer afflicted this city of london , it pleased god to enclose me there , and to give me grace to make such observations upon his justice and mercy , as i hope ( however others esteem of them ) shall never of me be forgotten during life . a while before this last visitation , the same gracious god provided me a little place to escape unto , where i did but only hear of that which my brethren suffered , and therefore ( as i may well fear ) was not so sensible of their misery as i ought to have been . yet i was not altogether without meditations as became the time , ( but as the necessities wherewithal god hath yet exercised me would give leave ) endeavoured to employ some hours in the consideration of things pertinent to the honour of my preserver , that i might not appear less thankful for this deliverance , which was without terror , than i seemed to be for that which i obtained with fear and danger . part of my musings were upon the moral law , the neglect whereof ( being the cause of all plagues ) is never impertinently thought upon , much less when the hand of god is extended to chastise us for infringment of the same . and what i then meditated , is now offered unto the publick view , that it might the oftner occasion me and others to be mindful of our duties . neither my estate , nor the place i lived in would afford me the use of books , at that time , therefore instead of them i perused mine own heart to to see what i could read there : for in the heart of man it was originally written . and though our corruption hath now so defaced it that we need some helps to explain the essential meaning of the holy text long since written in stone ; yet if we would but be so diligent as good antiquaries in examining defective inscriptions upon decayed monuments , we might sometime find the truth more certainly than by trusting over-confidently to the search of others , who many times deliver their own fancies instead of the right meaning of gods law. others i confess ( though not many in the english tongue ) have to this purpose devulged large commentaries but some want money to purchase them , and some want leisure to peruse them : for they are so large that many readers had rather venture to break all the commandments than to scan over those tracts ; and yet perhaps these brief meditations have expressed somewhat which is not found in any of them . i profess not ( as i have elsewhere said ) to teach the learned , but to be unto them a remembrancer only of what they already know ( which will otherwhile happen by this means even when they take up my books to peruse them with contempt rather than for any better end ) yet they who are as ingenious as learned , have entertained them with good respect as not unuseful . the same spiritual nourishment which others have tendred more artificially dressed for the publick feasts of the soul ; i have here and elsewhere indifferently fitted for their private refreshments , who are best nourished with plain diet , and who have heretofore wanted either opportunities or due care to come to those repasts . and if i can but find means to relieve the blind and lame in understanding , till a more powerful means shall fetch them from the hedges and high-way-sides to be guests at the great banquet , i shall hope to have done somewhat worth my pains . ignorant persons may be advantaged hereby mediately or immediately ; by receiving information or occasion of reformation : yea the composing thereof in verse will cause many to be the more delighted therewith ; some the better to remember it , others out of curiosity to take notice of it , who may afterward give it more serious entertainment , and no doubt all good men will afford it a favourable censure so far as it shall deliver the truth . so far only i desire it should be allowed , and in that desire do humbly submit the same to the censure of authority , and the success to gods blessing . which i beseech oh glorious god so to manifest in this mite vouchsafed out of the infinite treasury of thy holy spirit , that like a grain of mustard seed it may be fruitful to the encrease of piety beyond the expectation answerable to so despised a means : for some in these days have perverted the plain meaning of thy law ; yea some have lately strived both by their words and works to make the same wholly void and of no use , that they seem either not to have known , or to have quite forgotten ; that thy truth remaineth from one generation to another , or that thy righteousness is an everlasting righteousness , in so much that we may justly repeat unto thee this complaint of thy prophet david ; lord it is time for thee to lay to thine hand , for they have destroyed thy law. hear my prayer o lord , and though i am small , and of no reputation , yet since i would not forget thy law , deliver me from mine oppressors , and so teach me thy statutes , that i may keep them unto the end ; yea though the proud have me in derision , and almost made an end of me upon earth , yet let my heart be made so upright in thy statutes , that i may not be ashmed to remember thy promise made to thy servant , even that wherein thou hast caused me to trust ; let it quicken me , and be my comfort in my troubles . for thou art all my portion , and i have determined to keep thy word ; before i was afflicted i went so much astray that it was good for me to have some troubles . o let me hereafter be always exercised in thy law ; let it be a lanthorn unto my feet , and a light unto my path . look upon me , and be merciful unto me as thou usest to be unto those who love thy name . let the proud be ashamed that they have dealt falsly with me . let such as fear thee be turned unto me , and comfort thou me according to the years wherein i have been afflicted , that they who see it may glorifie thy name , for mine eyes have almost failed with waiting for thy assurance . though i have gone astray like a sheep , yet seek thy servant , and deal with me according to thy mercy . let all these my supplications come before thee , that my soul may live , that my lips may praise thee , and that my tongue may sing of thy goodness and mercy for ever and ever , amen . sir , among other kindnesses vouchsafed in your neighbourhood , i received from you the copper plates , which are now made use of in this book . the words which i have added unto those dumb figures will make them ( i hope ) much more profitable , and cause them to be a means of publishing those caveats and universal duties which are pertinent , as well to the general well-being of mankind , as to the glory of god ; which two things were the proper ends of our creation , and ought also to be the chief care of our life . to those ends therefore , and that your cost might not be unprofitably bestowed , i have returned the coppies of those figures which you gave me , illustrated with such meditations as my leisure and ability could afford . and they do now as well speak as make signs what is prepared for wilful transgressors of these laws , whereby if god may receive any honour , or his children profit , i desire it may be some honour and advantage , which is the desire of your hearty and well-wishing friend geo. wither . the decalogue . and these wordes which i command th● this day shal be in thine heart . and thou shall rehearse them continually unto thy children and shalt talke of them when thou 〈◊〉 in thine house and as thou walkest by the way , and when thou liest downe & when thou risest up . and thou shalt binde them for a signe vpon 〈…〉 they shal be as 〈…〉 thine eies also thou shalt write them vpon the postes of thine house and vpon thy gate● deut : . - . . i thov shalt have none other gods bvt me ii thov shalt not make to thy selfe any graven ymage iii thov shalt not take y e name of y e lord thy god in vaine iiii remember that thov keep holy y e sabboth day v honor thy father and thy mother vi thov shalt do no mvrder vii thov shalt not commit advlterie viii thov shalt not steale ix thov shalt not beare false witnesse x thov shalt not covet beholde i see before you this day a blessing and a curse ; the blessing if ye obey the comaundements of the lord your god which i cōmand you this day . and the curse if ye wil not obey y ● commandements of y e lord your god but t●●ne out of the way which i command you this day to go after other gods which ye haue not known . ●● deut optimum ●●t aliena frui insania happy shall that man become , who this law departs not from : blessings will descend on him , from the mount of gerizim ; but from ebal they shall hear curses , who rebellious are . death , for them , attending stands , who shall break these just commands ; and to those who them obey , god proposeth life for aye . the prologue let all these following lessons learn , for all mankind these laws concern . all you who sons by grace or nature be , give ear to what my muses preach to me ; for , what i now do purpose to declare , no less , than universal statutes are , which every child of adam ( here beneath ) must keep in person , on the pain of death , or , by a faithful penitence procure an able pledge , to pay his forfeiture . you , who by nature , had the means to know what duties , creatures to their maker owe ; read here , what by god's finger once was writ within your hearts ; that you may practise it . and having lost that light which nature gave , take what you may by grace's tender have . on fleshly tables once again renew the fair impression which at first he drew : for , 't was your sin which thence gods law did blot and , ignorance therefore excuseth not . you , whom the special grace of our creator brought by his power almighty thro' the water of sound baptism , ( and , within the flood of his dear sons most pure and pretious blood ; drown'd all that hoast of sins , which our grand foe had mustred , for our final overthrow : ) observe you also , this renowned law , to keep it , with a loving filial awe , lest ( though you scap'd enraged pharoh's hoast ) your entrance to the promis'd rest be crost : and lest your following what your lust deviz'd you , in your lawless wandrings be surpriz'd by those ( yet living tyrants ) who possess the passages , of this lifes wilderness . for , though in act we cannot keep entire so strict a law , we may in our desire ; and where desire is not perverted quite , we have a ready means to set it right . if any say or think this obligation pertaineth only to the jewish nation ; they are deceiv'd ; for if they well compare these precepts , to those laws which written are within our hearts , it will be out of doubt that , these , are but the same transcribed out . in stone , they were engraven long ago lest all the world should quite forgetful grow of these their duties . to the jews god gave them to be preserv'd from loss : from them we have them distinguish'd by two tables to be known , from laws , that were peculiars of their own : and though some literal circumstance be found appearing to oblige beyond the bound of legal ceremonies , which to some a means of stumbling and offence become ; yet they , that meekly minded are , shall see the essence whole , and so distinct to be from what is meerly jewish ; that no doubt shall give the weaker conscience thereabout ; for that which is essential may be ' spide from what should only for a time abide as evidently as our bodies are discerned from the ground which once we were . it is the abstract of the law of nature ; and that which every reasonable creature which hath a body , must submit unto , with incorporials , we have nought to do : nor us , to search concerns it any way what law they are obliged to obey . salvation comes not by this law indeed , yet knowledge of our sin , and that we need , a saviour for it , by this law is taught ; till which be known , no safety can be wrought . t is true , we can keep it , yet it may keep us , from running quite out of the way ; or , keep us humble , that the works of grace , may in our hearts , the better take their place . it maketh no man pure ; yet 't is a glass by which the fairest of old adams race may view themselves deform'd , and also see in what defects they should repaired be . it makes not streight ; and yet it may supply a helpful means , our selves to rectify . it gives not sight ; but they that see may find it yieldeth light to those who grow not blind , by wilful faults ; and stubbornly contemn those beams of grace , which might enlighten them . it gives not strength to go , ( we must confess ) but , yet , it shews a way to happiness ; and , they who can but love it , when they know it , shall either be vouchsafed strength to go it . by mediate help , or by immediate grace , exalted be to their desired place . it cannot merit love , but it may shew , whether , or no , our love be false or true . though 't is not life ; it is the death of sin , whereby the life of grace doth first begin to shew that living faith , wherein consists the truth of their profession who are christ's ; and they are not suspected without cause , false christians , who conform not to these laws . it is a needful tutor , though it stand with looks still frowning , and with rod in hand 't is truly good though ill thereby we know , and oft befriends us , though it seem a foe . it all condemns not , though it puts in fear , it brings to christ ; and then it leaves us there . in brief , this law shall ever be in force , though from believers god remove the curse . it shall in essence never fail a jot , ( although some accidents continue not ) and therefore , they whose faith shall them prefer , observe it as a good remembrancer . to these for comfort and encouragement , the promise which attends it we present with all the circumstances , which may give assurances , of what they well believe ; without those plagues or terrors which we find presented to correct a slavish mind , for they that love their founder need no bands but love to keep them true to these commands . love is the laws fulfilling , 't is that end to which both laws and all good actions tend : and he that loves , unto himself is made a law , whereto we nothing need to add . before the rest , our muse , to fright them sets the tipes of punishments , and horrid threats : if either , may bring home the soul that errs , god's be the praise , the comfort of it theirs . and let me share the prayers and the bliss of those that shall pe profited by this . amen . commandment i. i thou shalt have none other gods but me &c. pharoh , by great wonders wrought to acknowledge god was brought , and had reasons light to see who , his only god should be . had he well that guift employ'd , special grace , had been enjoy'd ; but , no use thereof he made , and so , lost the gift he had ; stubborn too , the fool did grow , and ran headlong to his woe . command . i. serve but one god , and let him be that god who made and ransom'd thee . to such as love , our god of love makes known a duty , and a benefit , bestown ; that they might know the object of their creed , and , in the way of righteousness proceed . for , by the preface ( of what follows here ) a freedom from a bondage doth appear . and by the substance of this great command , a duty we may likewise understand . to them whom no kind usage may perswade from sinful paths ( till they afraid are made ) we here exhibit pharoh , as a chief of those , who suffered for an unbelief join with contempt of god ; that , such from thence might moved be to faithful penitence , to them that shall with reverence and fear receive the holy precept which they hear , we shew with love and mercy how they may observe the streight , and shun the crooked way . there is one god alone ; that god is he by whom we formed and reformed be , and they who serve another , or deny his attributes , commit impiety . this god , ( that 's god indeed ) though he might say , my will and pleasure is , you shall obey me only as your lord , ( and unto us no reason render , why it should be thus ) proceeds not so ; but hath declared why we should accept him for our deity , and peradventure this vouchsafed he to teach them knowledge who his viccars be ; and shew to us ( by being meek and kind ) how from false gods the true one we may find . for to be god is to be good , and so in goodness infinite , to overflow , that all may tast thereof ( excepting none ) such is my god , and he is god alone . the egyptian bondage , tipified all the race of adam , in their native thrall , and as their temporal saviour , moses than , left not behind one hoof , much less a man , inslav'd to pharoh , so the blessed son of this great god hath ransom'd every one from that sad house of bondage and of pain where we , without redemption else had lain . for which great favour , he from us doth crave , that we no other god , but him should have . and that we love him with a reverent awe , which is the whole fulfilling of this law this gracious god , by many is rejected , and as they understand , or stand affected , they take , or make up new ones of such things as almost to contempt , the godhead brings . he of himself would make some deity who his own power so much doth magnify , as if by that he thought to gain access to present and to future happiness . he makes the world his god who thinketh fit to love , to follow , serve , and honour it ; as many do , and they who much incline to love this god , are enemies to mine . he makes his lust a god who doth fulfil in every thing his own unbridled will : this tyrant many serve ; yea this is he who makes them bondslaves , whom god setteth free . he makes the worst men gods who doth obey their pleasures , in an unapproved way , or their imperious threatning so much feareth as think it from his duty him deterreth . he makes the devil , god ; who doth believe , by evil means good blessings to receive ; which very many ( very often ) doe whose words deny him , and defie him too . but some of us not only guilty stand of being breakers of this first command , by serving gods beside ; ( and more than ) him , who from death , sin and hell , did us redeem . but , either we neglect him also quite , or , practise works to him so opposite , that into worse impieties we fall than such , as yet , confess no god at all . for , by distrust , self-love , backsliding fear , inconstancy , presumption , fruitless care , impatience , grudging , frowardness or pride , with other such ; our god we have deny'd more oft than once , and oftner fear we shall into this error through our frailty fall . this law , ( in some degree ) is also broke , unless we , to our powers , due care have took to shun each cause of breaking it ; the chief is ignorance , ( the ground of misbelief . ) the next , is to be oft , and willingly among professors of idolatry . the third is servile fear , which many ways the heart unto idolatry betrays . the last ( not least ) is when the sway we give to any lust or sin : for ( thus believe ) such men , to gain the full of their delight , will change their god , or leave religion quite . yea , they who hate at first so gross a sin , are by the devil this way hooked in . this meditation here had found an end but that there are , some others who offend against this law , in such a high degree as that they must not quite unmention'd be . the truest god , confessed is by them their only god : they serve and honour him in outward shew ; and if believe we may , what they themselves have pleased been to say , they love him too ; but either they mistake him , or , by their own invention , so new make him , that though they speak him , by a gracious name , the goodness of his nature , they defame by making him the authour to have bin and cause original of every sin : for in affirming that the fall of man , and sin , and death from gods meer will began , they say no less , although they praise him much for being good to them , and some few such . to say of these i am no whit afraid , as of old idol-makers , hath been said , their god and they are like , for on their will they ground their practices ( which must be still supposed just ) and some , perchance , of them would be as cruel as they fancy him but that their finite natures cannot reach the tyranies which they of him do preach . let us of such impieties beware , what we conceive of god let us have care , and not ( with foolish hereticks ) suppose by teaching common truths , and making shows of holy piety to keep gods eye from seeing when we wrong his majesty . for , if he be displeas'd with such as make good creatures of his godhead , to partake , how much more cause have they his wrath to fear , who make him worse than his worst creatures are ? and that prime attribute have overthrown , by which , he chiefly to be god is known ? for , none are bound to serve him ( by this law ) but such as he did out of bondage draw . for if he drew not all , then some there be who , though they have a god , ours is not he , at least in such a manner as may give these unbelievers courage to believe . their god they say did some unhappy make to shew his power ; and for his glorys sake ; my god is he , who pittied their estates , whom these do fancy hopeless reprobates an issue leaving out of that temptation , in which they lying to their just damnation , and for the day of wrath no sinners made but such as do abuse the grace they had . their god is he , who forc'd mankind to fall and mine is he , who did redeem us all . my sweet redeemer , so my heart incline , that , i may always keep this law of thine amen . commandment ii. thou shalt not make to thy selfe any graven image &c. superstition here is free if her idols rais'd may be ; and with zeal the same pursues if will worship she may use . when , she should obey or hear sacrifice , she doth prepare . such religion to profess is but irreligeousness : and for that presumptions vain , many israelites were slain . command . ii. let every hand and heart refrain an image of our god , to fain . three thousand suffered by their brethrens hand , for offering violence to this command ; and for committing of the same offence , the sword hath been in action , ever since , ( some where or other ) to the devastation of many a powerful and renowned nation . for to adore one godhead , and no moe , save him , to whom such duty all men owe , sufficeth not , unless our adoration be such as may obtain his approbation . a forged worship meriteth a rod as truly as a falsified god ; and such as do their own religion frame , serve but their fancies ; though god bear the name . when humane wit , had fool'd away the notion of gods true being , and of true devotion , she calling to remembrance that each creature had in it some impression of his nature , did blindly seek him , by that couz'ning light , and lost at last the knowledge of him quite . for , some did make him figures like their own ; some like to beasts , and some like forms unknown : then by degrees the devil screwed in to seem a god , and made the foulest sin , thought pious worship : for , though vile it be to picture him whose form we cannot see , and to ascribe to him imperfect features who gave their bodies to the fairest creatures ; and in whose essence all perfections are , yet in their wickedness they staid not there , by wicked ceremonies they invited the world to think the godhead was delighted with hellish actions for their living seed , in horrid wise to death did often bleed as acceptable offerings murtherous hands were thought the actors of his just commands . and drunken riots with lascivious games seem'd holy duties and had holy names . nor did the gentiles only thus misdo but many jews , and many christians too , the self same sins in essence did commit , though with new vizzards they had covered it . for how much better are their festivals then bacchanalian riots , in whose halls and parlours are assembled ( in the stead of those poor souls , whom charity should feed ) a rout of roaring ruffins , who are there for nothing but to drink , or game and swear ? except it be that they might soon undo those fools which do abuse gods bounty so ? mens follies make them frequently to err , and , then , they vice for vertue do prefer . their superstition , makes them think amiss of god ; and then their service of him , is accordingly devis'd : they favour not that worship , which their wit hath not begot . they fear him tyrant-like , and dream that he is pleas'd with such like works as tyrants be . for carnal wisdom , cannot be content , unless it may be suffered to invent , the scoenes , which make her stage religion seem to superarrogate in her esteem . some , tho' they scoff idolatry , are hardly brought to serve a god of whom they have not thought . a circumscribed form , to which , they may address themselves , in that corporeal way , which they affect and therefore up they rear such calves , as to their fancies do appear : yea sometime such ideas they devise , as piety would hate , and wit despise . some others are too homely , and too bold another way , and no man layeth hold upon the truth , who thinks to seize thereon , by searching for it , in himself alone . these sins against this precept justly blam'd as thereto accessary have been nam'd , in what we mused , on the law before to which are added here , three other more , vain curiosity , blind superstition , prophaneness , and a changeable condition . by these we are perverted , yea , by these our god is formed as our fancies please ; sometime ( like those of whom the psalmist speaks ) the god which to it self mans fancy makes ; is either blind or careless . god , ( says one ) beholdeth not those evils that are done , tush , god regardeth not , another says , the folly or perverseness of our waies . some others make unto themselves , a god so mild , as if he never us'd a rod. and , some again do fancy him to be so cruel ; that their god appears to me to be that saturn , now set up again , who ( as the ancient heathen poets fain ) devour'd his children ; and they fain him , for that which the god-like nature doth abhor . these evils to prevent ; this law divine the wandring humane fancy doth confine all men in sacred worshipings restraining as well , from intellectual objects faining , as from corporeal forms : and him god threats who due performance of this law forgets . for god himself who knoweth best how far by representments , it convenient were , to shadow forth his nature , did devize as many and as few as might suffize . god knew , that if mans frailty might not see some objects , whereupon might fixed be his weak devotion , he would either make vain fictions , or devotion , quite forsake . it therefore , pleas'd , his goodness to prepare those objects for the jews , which fitting were for them , such was the serpent made of brass till by idolators abus'd it was . such were their temple and the mercy seat on which or towards which their eyes were set , in their devotion ; that the wandring sence there being fixed , faith might raise from thence the safer flight , and that religion may a body have , wherein her soul may stay , for , doubtless that religion is untrue , which hath no outward shape for men to view . as for the jews : our weakness , tendring too god , hath vouchsaft the like , for us to do . he hath advanc'd for us to look upon the image of his crucified son , and limb'd him in his word with such dimensions as may , and should employ our apprehensions , without all vain additions of our own , until , the essence of it , may be known . nor of our selves nor to our selves was made this image ; but , the same , from god we had . he set it up , for us to fall before it ; to contemplate ; to honour ; to adore it . this image he that faithfully shall view , thereby , that long left image may renew , wherein mankind was framed by god's hand , and in that likeness we shall ever stand . still praised be that image , which hath power to perfect such imperfectness as our : and let all those who shall the same despise be guilty of the worst idolatries . oh christ so perfect my renewed will that i this holy precept may fulfil . amen . commandment iii. thou shalt not take y e name of y e lord thy god in vaine &c iii curses , blasphemies , and oaths , some , can vary as their cloaths ; and , the ruffin , now , begins to seek fashionable sins , no more fearing to blaspheme , than to take a praiseful theme ; but the sin they count so small , doth aloud for vengeance call : and , in figure here we view what for this offence was due . command . iii. if thou wilt free be kept from blame ; take not in vain , god's holy name . to fright blasphemers , we present them with an emblem , of the son of shelomith : ( who worthily , condemned was to dye , and , stoned for his daring blasphemy : ) for , 't is a crime now ripened in excess , though branded with a horrid guiltiness : and of this blott , ( who ever standeth free ) all these that follow deeply guilty be . the common swearer : for , his impious tongue not only to the godhead , offers wrong ; but , ( to his power ) he sometime rends and tears christ's holy body , when he vainly swears . he that affecteth cursings groweth foul , by what this law forbids , for ; on the soul which loves to curse , these plagues are often brought which to befall another , are besought . they are not in a mean degree to blame , who shall prophane the great almighty's name through levity , as when him name they shall , for trifling causes ; or , no cause at all . he , that with oaths , protests in matters vain ; or , swearers for truths , what he himself doth fain ; or , tells for certain , an uncertain thing ; or , vows to god , what he neglects to bring ; or , maketh vows of what are not allowed : things lawful ; or , things comely to be vowed : even he who ere he be that shall transgress these ways , is tainted with a guiltiness . for , all these ways , gods name is vainly used ; and such offences cannot be excused . to these we add our scevites , who presume the power of exorcisms to assume , and work by conjurations of such kind , as may no lawful approbation find , and much from these , those cheaters differ not , who by confederacy the name have got , of eunning men or women , and pretend , to know black arts and practice , to defend our bodies , or to keep our goods from harms , by wicked spels ; prophaning in the charms , the names of god , or portions of his writ ; for , in such actions they dishonour it . nor is he better who delights to make , gods truth a theam for vain discourses sake , or , thence extracteth jests ; or , reads , or hears his word , with heedless eyes , with careless ears , or unprepared heart . nor , are they less prophane ; who to conceal their wickedness , or , meerly to be deemed men devout : still at their girdles bear , gods book about , or , study holy scriptures to devise : a cloak for sins ; and proofs for heresies , or , truths pervert their falshoods to maintain , for , all of these assume gods name in vain . they of the like offence partakers are , who ( as they term it ) make a holy war for christ ; and in his name do that pretend , which is for some concealed wicked end . all they who pray for these , ( by name of such , do fight gods battles ) do offend as much if they shall know it ; for , accursed is such bold and bloody policy as this . he that plots treason , or invents a lie , the cause of god or truth to justifie ; doth stray as wide : for , to assist his foes , these in gods name ; within his ensign goes . moreover they are guilty of this crime who in undecent manner or ill time reprove , or threat , or comfort , or apply gods promises , or judgments , or deny , their needful application in gods name , when time , and place for them require the same . for , of the service , careless they appear , pertaining unto him , whose name they bear . he breaks this law who runs ere he besent , and in gods name speaks what god never meant , he that from holy orders , goeth back , and by his idleness becometh slack in duties of his calling ; or ( grown rich , by church promotions ) thinks it overmuch , to execute that function as he ought , to which with wealth and honour he is brought , even he , what fair excuse so ere he make , is justly said gods name in vain to take . for , if he proveth guiltless , he receiv'd a dispensation , more than i believ'd . a prayer without faith ; a formal mention of gods due praise , without a due intention . yea , vain or complemental salutations , without sincerity are prophanations against this law , though many men have thought , that these are signs of persons better taught . dissembling fasts ; thanksgivings mumbled out , with babling repititions , ( and devout , ) in nought but feigned term or length of time , do make men guilty , likewise , of this crime ; nay many sermons of the vulgar strain , are taking of the name of god in vain . he that his church or chappel hath bedeckt , and yet gods living temples doth neglect . he , that a love to those , doth seem to carry , yet , leaves defac'd his outward sanctuary ; he that to bend his body is asham'd , when he shall here his blessed saviour nam'd . he that without an inward adoration , bows outwardly , or , with an affectation , to mimick gestures ; or , performs the same , unto the vocal sounding of the name , or either practiseth , or leaves undone , such duties in contempt of any one : even he ( though to be guiltless he pretends , ) against this third commandement offends . but none this holy precept more have broke than they , who on themselves christs name have took ; yet live like infidels , excepting those , who guild hypocrisy with godly shows , and under pious habits use to prey , on those , ( who being more sincere than they ) are threatned , and suppose all well bestown , while these will take ; till nothing is their own . god keep his lambs from these as from the worst of all dissembers , and the most accurst . the faults condemn'd , seem nothing to have bin to this abhorred hell begotten sin , are drunken jollities , vnbridled passion , a wicked custom , slight consideration , and evil narture ( but much blame is cast , on tutors and some parents for the last , ) all these must therefore shunned be by him , that would not swear , for-swear , curse nor blaspheme . this must be likewise heeded , that unless we still ( on all occasions ) do confess , the name of god ; and sanctifie it too , by such good duties , as we ought to do : ( as in relieving those who in his name , ) shall ask ( without abusing of the same , ) in swearing by it , when just cause requires , in suffering for it , ( though by sword and fires ) when god may be dishonour'd , by a base forsaking of our faith , or of our place . yea , if we be not ready to our might , in all gods attributes to do him right ; and honour him , in deed , in word , and thought , in what we can , ( although not as we ought ) we faulter in our duty ; and 't is plain , we do profess to bear gods name in vain . " my heart lord god so settle in thy way " that i this law , may never disobey . amen . commandment iv. iiii. remember that thou keep holy y e sabbath day &c. 't is not in the common creed that he gather'd sticks for need , who for sabbath breaking dy'd , for all wants were so supply'd , that it seems he did transgress , by contempt , or carelessness . he commits the same offence , ' gainst this precepts moral sence , who the christian sabbaths wrongs , and a plague to him belongs . command . iv. to hallow , do not thou forget those times , which god apart hath set . you that our christian sabbath do despise , behold this figure with regardful eyes : for , though on us this precept doth not lay the ceremonial service of the day ; or , to a jewish sabbath , us confine ; it n'retheless , a duty doth enjoin , which no man living can be freed from till to the general judgment christ shall come . for , nature urges , that convenient rest , should be allowed both to man and beast , lest their corporeal substance should miscarry before the time ; and 't is as necessary , the soul should have some leisure to attend his will , on whom her being doth depend . freemen , may rest their bodies when they please , and wise men , know how for to take their ease : but , lab'ring beasts , and men who are depraved , or , they whom wants , or tyrants have enslaved , had restless lived , till their life time ended , unless this holy law had them befriended ; and they who to the flesh most favour show for soul affairs , but little time allow . this god at first foresaw , and for that cause ( though in mans heart he then ingrav'd his laws essential , and long oblig'd him not to such additions as time since begot ) yet when he found that error and transgression had wholly rased out the first impression ; to stop corruptions growth , he afterward to rites , to times , and places had regard . all men at first had liberty to take what daies they pleased holydaies to make ; or , for convenient rest . nor did from all this freedom cease when god the jews did call to keep their sabbaths ; for , to one set day no nation were oblig'd save only they ; nor , had the gentiles any other ties save to observe it in a moral wise , so far as might preserve unto the creature the freedom and well being of its nature . a law concerning rest and holy dues confin'd indeed the people of the jews to one set day , even one set day in seven , to them were ceremonies also given concerning it ; which no man might transgress ( save in great need ) without much guiltiness that law , which nature simply had received at our first being was to them derived with such like accidents as might be best to keep them firm , and bring in all the rest in gods appointed season to embrace the law of nature in the law of grace . their customs and their ceremonial day with christ was buried and so swept away . when he arose from death , that to renew and celebrate the sabbath of the jew , we are no more obliged than to rear their temple , and to build their altar here , and yet , lest man's corruption and the lack of accidents , might bring the substance back . even to the first neglect , christ dist instate his church with power to change or abrogate the circumstances of this law , so far as needful seem'd , provided that it were essentially preserved , and in this she hath performed what required is . for , though the time be changed , it retains the same proportion ; it for use remains the same in essence , and that being so the same obedience , is now due thereto , and , to what circumstance the church thinks fit , to help continue the right use of it . now therefore , though that every day be free for works which truly necessary be ; and , though those worshipers which are sincere may worship any day or any where , yet none can without guiltiness despise the places , rites or times , of sacrifice appointed by the church , while they accord what may be authorized by the word . this law is therefore broke when we despise the fastings , feastings , or solemnities the church appoints , or if we shall deny such daies to honour and to sanctify by rest from common labours , whensoere we may without much damage , them forbear ; or , if we vilify those christian rites whereto the publick discipline invites , or , them perform not on their proper day as often as conveniently we may . this law is broke , if to our lab'ring beast , or , servant , we allow not so much rest as nature shall require , and may conduce to keep them able for our lawful use . or , if we shun not all occasious too whereby we may against this law misdo . and they are these ; a hardned heart , a mind prophane , and unto greediness inclin'd , a false belief ; false liberty ; false knowledge , frequenting of the company and colledge . off false believers ; ( from whom self will pride and superstition no man can divide . let no man then that lawless freedom take which may occasion strife or scandals make , by needless labours , nor mis-censure them who take some liberties which they condemn , in things indifferent , and shall not move in such gainst which their governors approve ; and in their manners let them peaceful be , though they in their opinions disagree . let not those times the church hath set apart to rest the body , to instruct the heart , and to preserve a due commemoration of every blessed means of our salvation , be judged vain , or , that they do not draw authority sufficient for this law : but let them know for truth , though not for news , that all the feasts and sabbaths of the jews were but the types of ours ; and that if they shall for the shades the substance cast away , they are unwise ; and guilty of offence against this precept in the moral sense . let those who for the bodies ease and pleasure part of this time allow ; preserve the measure that 's justly due , and in due manner too do that which is allowable to do : not for the soul 's well being caring less than to prevent the bodies weariness . let them who of the soul most heedful seem , remember , still , the body to esteem . a portion of that manhood , for whose sake our sabbath-maker did all sabbaths make , and give it so much liberty as may make pleasant all the duties of the day . and since no private spirit can impose a rule for all ; let all be rul'd by those who by a publick spirit come to learn what may a publick body best concern . or , if among us any one shall deem there is a truer way made known to him ; so let him walk that he himself approve to be in all his waies a child of love. for sure i am , that if the common peace he keep until humility increase , true knowledge in him he , then plain will see who best expounds this law the church or he. come holy ghost , so sanctify my heart , that from this law i never may depart . amen . commandment v. honor thy father and thy mother , &c he that sought his fathers death sonless , yielded up his breath . he , that would his prince have slain , had his pardon sent in vain , for although the king for gave , justice urg'd her due to have , that rebellious children may learn this precept to obey , and the subject stand in awe how he sins against this law. command . v. on them all honours due , bestow , who , by the name of parents go . what of rebelling subjects will become , and graceless children view in absolom : for , whose offence the earth did ( as it were ) refusal make his bodies weight to bear , and heav'n rejects it ; that they might present him hanging for a dreadful monument through ages all , to warn and keep in awe the sleighters and infringers of this law. this foremost precept of the second table unto the first , in this is answerable they both enjoyn and honour where 't is due , their differences are these which do ensue : here blessing follows ; there it went before one parent , that concern'd ; this , many more . he that shall break this precept , maketh snares wherein to hang himself at unawares , and overthrows ( as much as in him lies ) all common-weals , and all societes ; yet , some affect it not , but loudly cry for times which may erect a parity . and , some who dream they keep it , are to blame by being ignorant how far the name of parent reacheth , which we briefly show , that they might better do and better know . we from the parents of our bodies have a natural being ; and they justly crave to be obey'd in all things , but in those which either may superior powers oppose , or , to some being hurries us , that shall be worse , than to have never been at all . beside these parents , we to many moe a duty , by this obligation owe. the fathers of our country , by this law first claimeth of us , honour , love and awe , and from himself , the same prerogatives to his inferiour magistrates derives . there is a fatherhood in those that be our elders , and our betters in degree . our masters also , may have warrant here , to challenge from us , reverence and fear . and husbands also may infer from hence good proof of right to their preheminence ; and if a witness wanted thereunto , my wife i know would say the same i do . and that , i give god thanks for as a blessing , that is not founnd in every mans possessing . our ghostly fathers by whose careful pain we are anew begot , and born again ; ( ev'n to a life more excellent than that , whereto our fleshly fathers us begat ) have honours due , no less than those to whom , we sons and daughters in the flesh become , yea and our fathers in some sort they be , who , from thrall , wants , and death , hath set us free . all these from us an honour may command , according to the place wherein they stand ; to some of them we do not owe alone , that honour which may outwardly be done , or , that unfain'd respect , which doth accord , with bare obedience . but we must afford all helps , whereby we also , may prevent the want , the shame , the harm , or discontent , which may befall them , we should meekly bear their words and blows , ev'n when unjust they are ; we should not pleasure take in any thought , with which dishonour may to them be brought . though they should curse us , we must always bless , defend their lives and hide their nakedness , we should not hear them wrong'd : nor should our tongue to all men tell it , when they do us wrong , but pray and strive , that blameless we might prove , how crookedly so ' ere they please to move . for he alone who thus obey them shall , hath an obedience evangelical . among those many who these laws do break , and pass unheeded any breach to make , on this command , who greatly are to blame , in being disobedient to the same , the first and worst are that ill tutor'd sect , who magistrates , and rulers contradict , they who at all superiors madly strike , and fain would have us honour'd all alike , are deeply guilty , and this just command , they frustrate make ; if ought i understand . the other sort , doth government forsake , of whom god pleas'd this gracious law to make , do sometime also grievously transgress , against this law when they by wilfulness , by pride , or cruelty , provoke or stir , those to rebel , who sons or vassals are . for , he that wilfully gives cause of ill , shares equal guilt with him that acts it still . by sinning he brings others to be naught , then suffers by them , for the sin he taught . for they who tyrannous commands do lay , shall find their servants treacherously obey . the crimes forbidden here as having bin , occasions of a more immediate sin , against this law ; are envy , self-conceit , licentiousness ( which thinketh over streight , all tyes of government . ) forgetfulness , of those commodities which we possess . by them who rule us likewise we may add , ingratitude ; ill habits sooner had , than lost ) gross rudeness ; and the vice , whence most sins flow insatiate avarice . i now remember that i named not some other parents overmuch forgot . we have a heavenly father unto whom , his children should more dutiful become than yet they be . but , what to him we owe , the former table of these laws doth show . we have a mother too , which ( more our sin ) hath in this age 'ore much neglected bin , nay worse ; ( i would it were untruly said ) she hath dishonour'd been and disobey'd , more like a cruel step-dame than like her , within whose blessed womb conceiv'd we were . i mean the holy church the spouze of christ , for we her wholsome discipline resist , her comely ceremonies we despise , her government we often scandalize , we slight her blessings , we her counsels hate , we of her ornaments and her estate dispoil her ; her best children we betray , and when she would embrace we run away , in all which things we disobey this law , and vengeance both on soul and body draw : god grant this wickedness we may repent , before he change into a punishment , the blessing promis'd : for he from the land , will root the breakers of this great command , that men may know the danger to contemn , a good condition ; when 't is off'red them . some are already gone : and though few see , or will confess ) that they afflicted be for this offence : yea though few think that they , were rooted out , because they went away by their own choice : yet god to them hath shew'd their error by some plagues which have ensu'd ; since their departure , that they might perceive , how frowardly they did their mother leave ; and that the truly penitent might there , enjoy the blessing they did forfeit here . god open so their eyes in their distress , and so instruct them in that wilderness , to which they run , that ( though like sarahs maid , they fly from her with whom they should have staid they may divert our heavy condemnation , and leave a blessing to this generation . lord grant thou this , and that those may not shame their brethren who departed without blame , to civilize the lands which know not yet , their blindness , nor what sins they do commit . and gracious god , preserve a heart in me , which to this law may still obedient be . amen . commandment vi. vi thou shalt do no murder . &c. murther leaves a bloody stain , which unpurged will remain , till a flood of tears it cost , or till blood for blood be lost . nor old age , nor length of time cleared joab of this crime , nor his power , though great it was , nor a priviledged place could his head from vengeance hide , but for this offence he dy'd . command . vi. thy makers image do not spill , where god commands thee not to kill . none had been safe , unless the bloody sin forbidden here , had both restrained been , and still pursued ( mischiefs to prevent ) with open and with secret punishment . therefore almighty god ( who hath decreed that he who sheds his brothers blood , shall bleed ) attends it still with vengeance : and the sword ( according to the dreadful sounding word pronounc'd long since to david ) shall not leave him or his house who doth of life bereave a guiltless man ; till for that crying guilt , some blood of his untimely shall be spilt . for though like him , whom here we represent men , may by greatness , keep off punishment , till they are old , it will their heels pursue , and give them at the last their bloody due ; for i have rarely heeded one in ten , of those rash-headed , and fool-hardy men , who ( as they fondly term it ) fairly kill ; but , they or theirs , have either suffered still , deaths violent ; or died in their prime , or , issueless ; for this blood-spilling crime . yea , and for ought is known , the self-same doom on those who yet escape , e're long may come . and if the fair done murthers have these fates , how shall he scape that foul ones perpetrates ! of this offence , let all men conscience make for their own weal , or for their childrens sake whom they beget : for in the same degree wherein they murther , it repaid shall be , on their own persons , or on some of those by whom her due , just vengeance may not lose . if thou hast took away the life of fame from any , thou shall suffer in thy name . if by unchristian anger , or by hate , thou shalt occasion what may ruinate anothers being ; in thy generation , or in thy self , expect retaliation ; unless repentance in a fount of tears shall cleanse that stain , which nothing else out-wears . oppression makes the poor his life to leese like poysons which destroy men by degrees , with lingring deaths , and in an age or two that sin doth all those families undo which were enrich'd thereby , yea i have seen their sons who by oppression rais'd have been , to fall from large estates by some and some till they to such base poverty have come , as brought them to the gallows : therefore they act murthers who take means of life away by an oppressing hand ; and murther not the poor alone ; but those whom they begot . he is in heart a murtherer who prays for others deaths ; and in effect he slays , who can , but will not save , if to afford deliverance , with justice will accord . nor from this error are they counted free , who , wittingly shall an occasion be to other men , of that which may intice by word , or by example to this vice . such are those hacksters , ( who themselves do name men of the sword ) ( but sure enough i am ) ( men of a base condition ) these are they who flesh our blooming gentry in the way of brutish quarrels , and their minds possess with rage instead of sober manliness . just of their stamp , are they who shall provoke their friends unto revenge for what was spoke in drink or passion ; making them believe they were disgraced if they should forgive ; and so the fools are urged to pursue those wicked counsels which at last they rue . another way as faulty are those men who publish by the tongue or by the pen those heresies and fancies which undo ( here and for aye ) themselves and others too . these last , are out of question deeply dy'd in this red crime , though some of them can hide their guilt with holy shews . the former sort though well esteem'd , and such as none report or take for murtherers , would soon be cast if an impartial verdict should be past . there is a murthering poyson in some words and flatteries , are otherwhile the swords that kill their hearers , though when they infect , they do not murther by a line direct . moreover , other while unkindness may strike dead a gentle heart ; and such as play false play in love , ( as when they do allure and causlesly reject ) may soon procure untimely death . but such like youthful crimes though jested at , bring vengeance many times . he that by lawful means doth blood require for blood unjustly spilt , with more desire to satisfy his rage , than to prefer true justice , is a parcel murtherer . and so are such , who practise to encrease a publick concord , or mens private peace . in some degree of murtherers are they who to their might remove not far away all such occasionings as may begin or help to perfect this inhumane sin and therefore by this law we are forbidden , to keep an enmity in secret hidden , that may provoke revenge : which to prevent a duty doth precede the sacrament of christian unity ; and they commit against this law who fail to practise it . pride , wrath , scorn , avarice , wine in excess , wrongs , jeers , neglects , and jests with bitterness , with other such ( which either are or draw occasions on , to violate this law ) are breaches of it . and though few suspect , ( because these are but breaches indirect ) that such enormities unpunish't be ( for that , but seldom they inflicted see immediate stripes ) yet , questionless , by such those troubles are brought on , that shorten much the life of man ; and thereby finish'd are his numbred years before he is aware . the souldier ( whom i had almost forgot ) is very peaceful , if he murther not . to kill is his profession ; yet i say , he murthers if his prisner he shall slay , the battel being past . the voluntary whom , an ambitious avarice doth carry , to hostle actions , when his lawful prince , nor sends nor calls him , nor the just defence of his own person , or his countries good engageth to become a man of blood . ev'n he may be suspected , not to tread a path so noble , and so warranted as he conceives : yet neither praise i them , nor do i peremptorily condemn their practice , but refer what i have said , in their own conscience to be rightly weigh'd . " lord give us eyes our secret sins to see , " while time and place to us vouchsafed be , " that we may leave them , and that love embrace " which will conceal them with her vail of grace . " for , if with joab we grow old in sin , " which hath not really repented bin , " till thou growst angry ; vengeance will not tarry " but smites us dead , ev'n in thy sanctuary . " thrice holy trinity , my heart possess , " and , i , this precept , never shall transgress . amen . commandment vii . vii : thou shalt not commit advlterie . &c. when this figure thou hast ey'd , think how these two wantons dy'd , and what horror was therein , when death took them in their sin , hurrying them from their delight , to an everlasting night . mind it well , and mind it so , that thou still may'st careful grow , from those evils to be free , which this law forbids to thee . comman . vii . commit thou no such act unclean , as here adultery , doth mean. behold this figure , you , who take delight , to give the reins to wanton appetite : and , say within your selves ; why may not we , struck suddenly , in our polutions be , as well as these and others , who have bin , attatched in the very act of sin ? consider this and tremble : for no year wheels round , but , we of one or other hear thus taken ; that , you might forsake the snare , and others be forwarn'd of coming there . permit adultery , and none shall breed without a mungrel and a mingled seed , allow such mixtures and none then shall know , on whom the dues of birth-right to bestow , save a blest faction . and what havoke then will trecherys and murthers make of men ? and , who will careful be to foster that which no man owns , and brutish lust begat ? so needful was this law , that here to dwell without it , were to live the life of hell with fiends incarnate , whose licentiousness their own and others mischiefs would increase . be therefore thankful for it ; and declare your thankfulness with diligence and care in keeping of it ; that you may have rest from sorrows here , and be hereafter blest , and lest your duties from you , may be hidden , observe that by this precept is forbidden , not only such uncleanness as polluteth a married bed ; but , that it those reputeth , offenders too , who simply fornicate or in a married or unmarried state , abuse their members in the wanton fact of any lawless or uncomely act ; which appertaineth to that fleshly sin , which by this law hath interdicted bin . no breach of wedlock was perchance in that bold zimri did with cosbi perpetrate , yet vengeance followed on it , to affright all those who in laciviousness delight , young onan climed not his neighbours bed , yet god for his transgression struck him dead . and let the shameless wantons of our days , who boast ( as of a deed that merits praise ) how many untouch't virgins they deflowr'd lest by a sudden plague they be devour'd , for less than that of which these villanies boast , full three and twenty thousand lives did cost in one days round ; and it may forfeit them their freedom in the new jerusalem . to shun gross wantonness will not suffice , unless the wandrings of adulterous eyes , lascivious touches intermixt among the temptings of a lust provoking tongue , bewiching smiles , and gestures , which intice , both mind and body to embrace this vice , with such like cycean charmings , be supprest , which help transform a man into a beast , nay if the secret longings of the heart , we labour not ( with all our strength ) to thwart , when they incline to lust ; we thereby shall be guilty , though in act we never fall . if therefore blameless we would still abide , we must some precious antidotes provide against this poyson . we must careful prove far from us , all occasions to remove , which may allure : and they are such as these vain songs and poems , which are made to please a wanton ear , and movingly express the longings and the acts of wantonness . obscoen discourse ; lascivious company ; the giving of an opportunity , ( that may be shunn'd ) to such as we do know are not so bashful as to let it go . these are occasions , of especial note , ●s bounds to this offence , not so remote , but , that they bring it easily to pass , yea , otherwhile before it purpos'd was , and , for that cause , this law commands doth lay that we remove those from us far away . nor are those all the temptings unto lust , but there be others which avoid we must as much as these ; fantastical attires , and wanton dressings kindle lustful fires . this makes them so esteemed , and so sought , that otherwhile they are full dearly bought , that some to play the harlot have been fain those various costly dressings to maintain . oft visitings , and spending of the day , with such as trifle half their time away ●n complements , ( and intercourse between each other , but to see or to be seen . ) ev'n these things blow the flame , and many a one by such impertinencies , is undone . the faring delicately in excess , the common sin of beastly drunkenness , are here attatch'd , arraign'd and sentenced , for often causing an adulterous bed. constrained marriages made up by friends , for honour , wealth , or such improper ends , both partys very frequently undo , and cause adulterys and murthers too . where youth and age of too unequal years together match ; both jealousies and fears are guests , and rarely have such weddings bin without occasions of this filthy sin . if , therefore of this crime we would be clear , let us endeavour alwaies to forbear all such as these , as well as to eschew a gross adultery , and so pursue each means which may be helpful to acquire a blameless practice and a clean desire . that we may soul and body beautify with every flower of spotless chastity . for , carnal whoredom was long since a gin by satan forged for the bringing in of ghostly fornications most impure , and frequent testimonies may assure that they who love strange flesh as many do , will change their god with small perswasions too . lord from these vanities direct our eyes which may at unawares the heart surprize ; the law within our members we do find doth cross the law that 's grafted in our mind . that which we hate we are intic'd unto , and what we love we often fail to do . our will thou hast renew'd but in the deed we are not , yet , enabled to proceed with such a constancy as we desire , nor with such pureness as thou dost require . make perfect what in me thou hast begun , compel me , that i after thee may run . ●et not the world adulterate in me the love which i have promis'd unto thee ; although my waies be crooked in thy sight , ● reserve thou my affection still upright . and let thy love so keep my heart in awe that i may still be blameless of this law. amen . commandment viii . viii thou shalt not steale , &c. if a souldier might not thieve , no man may , as i believe ; if such measure achan find for a prey in war purloin'd , what , on these will justice bring who rob country , church and king ? with his children achan fell ( yet i hope their souls are well . ) but if these do not amend greater plagues for them attend . comma . viii . what want so e're oppress thee may steal not , anothers goods away . light fingred achan here doth figur'd stand , who for infringing of this eight command , brought both on him and his a fearful doom to make it known to every age to come , that sacriledge and pilfring may undo both such as use it , and their children too . so strongly are these precepts knit together , and have so much dependance each on other , that none of their whole number can be mist , nor virtue perfect , without all subsist . a families necessities , who can support aright or honour god or man with due respects ? or fully exercise the praiseful work of christian charities , unless this righteous law had been ordain'd whereby each man his own might have retain'd ? the painful hand had wrought but for a prey for slothful drones to spoil and steal away , did not this law prevent ; and they should then possess most wealth who were the strongest men . none would have labour'd but for present need , and to procure and keep , whereon to feed , would so imploy us , that we should not find a leisure hour to rectify the mind , by knowledge , or by seeking that which is the essence of our being , and our bliss , for , as base poverty hath dwelling there where lawless living and disorders are ; so , where that poverty , doth much abound , a brutish ignorance is alwayes found , for , though wealth makes none wiser , yet , it might yield means of knowledge , being us'd aright ; and equal are the sins , to rob the rich as spoil the poor although they seem not such , since that which makes the difference in the facts is in the sufferer , not in him that acts. let no man therefore , lay his hand on what is portion of another mans estate , with purpose to defraud him ; lest it bring a gangrene , and become a cursed thing , which will devour what he before possessed , and stop him in the way of being blessed . rob none ; but of all other shun the theft by which poor widdows are of that bereft which is their lively hood , or that whereby the fatherless compelled are to cry to god for vengeance . and be wary too thou do not willfully thy self undo by execrable things , lest achan's crime bring on thee achan's death , in evil time . for , though deaths due for every sin that 's done some louder cry , and bring it sooner on . there are a thousand thieveries by which the worldling is advanced to be rich with little sence of sin , although they be infringements of this law in high degree . the trades-man stealeth by a frequent lying in bargaining , in selling and in buying ; and most he suffers by this fair-tongu'd thief , who entertains of him the best belief . some courtiers have their pilfrings , which they call their fees or vails , whereby when dues are small , and , their expences large , they soon grow great , and keep their master also in their debt , whose royal name is used to conceal their frequent robbing of the common weal. some steal into estates by their unjust abuse , by whom they have been put in trust ; and men so frequently this way misdo , that such are counted honest livers too . some rob the church ( and this too is no news ) by keeping from her labourers their dues , and by assuming as their own estate what piety to god did consecrate some church-men rob the layty by taking that calling on them without conscience making of those performances , for which god gave the portions and the places which they have ; and doubtless , for the sins of such as they the churches heritage is took away . some by authority or quirks of law raise projects from their neighbours to withdraw their livelihood : some others do no less by outward shews of strict religiousness , or cloked honesty , the latter sort make means to cousin by their good report . some wantons , ( guilty of no petty wrong ) steal hearts , which unto others do belong . some steal both goods and persons . thus do they who take the heirs of mens estates away against their wills ; and when this theft's begun , most commonly both parties are undone . some steal the wit of others . and an ass to be a witty creature , thus may pass . some steal rewards and praises which are due to other men ; and these are not a few . some steal preferments , i could tell you how , but will not , lest indanger'd i may grow by babling of it ; or lest other some may by that means to wealth and greatness come , who do as yet retain their honesties , because they have not learn'd such tricks to rise . some steal mens good opinions , by concealing their own enormities , and by revealing their neighbours errors , with such shews of ruth as if they were all charity and truth . shun all such thievish paths , for he that follows these tracts , may peradventure scape the gallows , but shall not scape unpunish'd , though god may defer his wages till a longer day . as those are not excus'd ; so shall not he from our infringement of this law be free , who nourisheth a cause of this offence by idleness , by prodigal expence , by vicious gaming , by regardlesness to husband wisely , what he doth possess by keeping to himself what was bestown as well for others uses , as his own ; or by withdrawing ( through deceit or might ) the hirelings wages or the poor-mans right whereby those may be driven to supply by stealth or fraud , their griping poverty . more such occasions , he himself may find who doth examine with a single mind his private practices , and how the end of one thing on another doth depend . oh lord vouchsafe me grace to be content " with whatsoever thou to me hast lent " as long as life on me shall be bestown , " let me be fed and cloathed with my own , " and , not with that which being none of mine " may make my neighbour want , or else repine ; " if by a wilful or unwitting wrong " i have detained ought which doth belong " unto my neighbour , give me means and will " by restitution for my doing ill " to make amends , or else do thou repay them " the dues which i unwillingly delay them . " forgive thou also my unrighteousness , " that it corrupt not that which i possess , " or marr my thrift ; and for the time to come " so wary keep me of departing from " this law , that i may still in heart and hand " continue faithful unto this command amen . commandment ix . ix thou shalt not beare false witnes against , &c. who can hope for justice where magistrates false witness bear ? or , secure in falshood be , when great princes scape not free ? she who naboth's death contriv'd was in wrath of life depriv'd , and her flesh by dogs was torn though a queen and princely born , that all others heed may take how this precept they do break . command . ix . in any case no witness bear , of things which false or doubtful are . vvere this edict omitted , who could say , he should enjoy his life or goods a day ? if nigh his habitation chance to dwell , such neighbours as the wicked jesabel , ( and her curst instruments : ) whose downfall , here is typifi'd , that such may stand in fear . where could we be secure from perjur'd men , unless god sent forth vengeance now and then , to find out those who secretly contrive how , others of their portions to deprive , since , very often this offence hath none who can behold it , but , that god alone ? or , by what means might they be kept in awe , whose greatness makes them careless of this law ? how safe seem'd jesabel , by being great ? and , yet , how boldly did the prophet threat succeeding vengeance ? and though she were high , how low upon a suddain did she lie ? that high and low , might view her cursed plight and more in truthful honesty delight . most know , that , of this law they breakers are who bear false witness , at the judgment bar , and very many are not without fear , in such ungodly actions to appear , but , few do seem , aright to understand , their other breaches of this ninth command , to lie , accounted is a fault so small , that many feel no sence thereof at all , but , make a play-game of it : yea and some such patrons of that evil are become , that they allow , and justifie the same as praises rather meriting than blame . but , this will prove though held a petty sin the serpents head , that brings his body in , and , an officious lying , may in time ingage us to commit a greater crime ; however he that an untruth shall speak , or truth ( if to deceive ) this law doth break . to praise is commendable ; yet thereby when we of others better testify than they deserve ; true vertue we deride , and sinners in their sins are justifi'd , unless it be ( by such a modest praise , as flows from hope , our friend affects the ways which yet he walks not ) that our praise may be a gale to ripen what we blooming see : for this is neither purpos'd to deceive the hearer ; nor advantages to weave for him that speaks it : but a wise intention to cherish budding virtue by prevention ; but , he that flatters doth pollute his mouth , and is a falsifier of the truth . the parasite , who shames not to uphold , whatever by his patron shall be told , or , seeks by jeering to discountenance , a simple truth ; and falshood to advance , against this holy precept so offends that punishment his guiltiness attends , yea , they who get access to great mens tables , by coming furnished with news and fables , are thereby often guilty of this sin , which by this law hath countermanded bin . when we dare venture to reiterate , those rumors which the common people prate , on meer surmises ; we are accessary to many slanders : we make truth miscarry , and bear false witness to the wrong of many , when we suspect not that we wronged any , nor can we satisfie for these offences , which then may follow , if our sov'raign princes , or there affairs of state , shall wrong sustain by such false tales as we receive or fain . when out of levity reports we make of others frailties ; or occasions take to mention jestingly , what may disgrace the person either absent or in place , without just motives ( or content shall grow ) to hide what love and equity should show we in the main , or in some circumstance false testimonies ; may thereby advance . but , he that uttereth slanders in despight , or justifies the thing that is not right , or judgeth rashly in anothers cause , or any needful witnesses withdraws , or ( by concealing what for truth he knows ) betrayeth innocency to her foes ; or , hears another injur'd in his fame , with silence when he may prevent the same ; or unto any one occasion gives whereby , he falshood , for the truth believes : ev'n every such a one false witness bears , what cloak of honesty so'ere he wears ? nor are they guiltless , who avoid not that , whereby occasions rise to perpetrate against this law. as bribery , respect or disrespect of persons , which infect the soundest minds , and bring them by degrees , their innocent integrity to leese . yea , he who so loves bribes , though he were wise , they will make deaf his ears , hood-wink his eyes ; and so corrupt his heart , that he shall know no truth , except some profit thence do flow ; nor , any falshood fear to entertain , whereby he may assured be of gain . and , lest by some those men be judged free from this offence ( if any such there be ) who by false miracles , false revelations , false dreams , false visions , false interpretations of holy scripture ; or by such like patchings of carnal wisdom , and of sathan's hatchings affirm that thing for truth which is a lye ; know that these juglers in degree as high as he that 's worst ; prove guilty of this sin which by this precept , hath forbidden bin . for though our doctrines be not so unsound , but that some truths among them shall be found , though cloath'd in lamb-skins we do seem to go , though for a blameless life we famous grow ; though in our formal zeal surpass we shall the pharisees , and ev'ry priest of baal ; tho' oft we fast ; tho' loud we pray and long ; tho' we seem'd wrong'd , and patient of the wrong ; tho' we affect the crown of martyrdome , and dye as if we death had overcome . yea , tho' we seem as angels , who from heav'n had power , and knowledge , and commissions giv'n ; yet , if our zeal , our outward piety , our knowledge , our affected constancy , our suffirings , and the truths which we have said were that the god of truth might be betray'd and falshood favour'd ; we offenders are , against this precept , we false witness bear . and all our godly shews , are fruits of evil delusions and impostures of the devil . lord sanctify my heart , and keep my tongue , that , it may neither do my neighbour wrong , nor prattle those untruths , which may oppose the verities , thy spirit shall disclose ; but , grant that i who see how these offend may find out mine own errors and amend ; yea , lord so teach me and be so my guide , that , faithful to this law i may abide . amen . commandment x. x thou shalt not couet thy neighbours house , &c. when in us this vice begins , crowns we pawn for crooked pins . and by coveting of more forfeit what we had before . blockish ahab therefore mind who by fooling in this kind life and kingdom ( to his cost ) for a kitchen-garden lost ; and his fall is on record that his fault might be abhorr'd . command . x. anothers right desire not , but be contented with thy lot. thou who to covet deem'st it no great crime , consider well , what wickedness in time arises thence , what danger and what shame unless thou timely shall repent the same this folly , and the sequel of it view in ahab , and his guiltiness eschew by heeding of this law , whereon depend all duties , which the former laws intend , and which to us a duty hath exprest more hard to be observ'd than all the rest . a power we have receiv'd to bend the knee , to take , to give , to speak , to hear , to see , and execute those actions which may give most lookers on , occasions to believe that all god's other laws we do fulfil , in some degree according to his will. when we are false at heart , and keep not on with such uprightness , as we should have done ; and were this law left out , some persons might perswade themselves that they were most upright . but by this precept we are taught to see how foul the insides of our vessels be . this findeth out , and smiteth every sin ev'n on the head , and where the roots begin , by checking of that lust which unexprest in outward acts lies lurking in the breast : for 't is the cursed root , whence every thing which may be termed evil , first doth spring ; and if it be subdued e're fulfill'd within his egg a cocatrice is kill'd . this law in soveraignty assumeth more than all the precepts mentioned before ; for it injoins to keep within command my lustful heart , which is not in my hand ; and , whose desires , will offer , come and go in spight of all that i can think or do . within my flesh and blood a law still dwells which naturally against this law rebels , and so rebels , that though my hands were clear , my heart would foul and vitious oft appear unless a purging medicine she acquires to purify her thoughts and her desires . yea , though man could not , and god would not see the secret wickedness that is in me , this law , would never let me quiet bide till of my guilt i should be purifi'd ; for every hidden lust it open lays , and still so shows me mine own wicked ways , that when by others i am righteous thought , it frights my soul , and tells me i am naught . at first , into dispair it almost threw me , but god's good spirit pleased was to shew me , that , what my power extended not unto his grace would so enable me to do , as that it should suffice if i assaid to join my good endeavours to his aid . then i began to see , this law did wound , not to destroy , but , that i might be sound , and that it is a needful probe whereby we may aright the curing salve apply . it shew'd me mine own frailty , that it might unto another make me take my flight . and by instructing me to know my sin hath taught me where amendment should begin for when the heart hath learned to obey , the members will the sooner find the way . though our desires , from evil are not free , to us their guilt imputed shall not be if we resist them : and although they wound , we shall at last with victory be crown'd . keep well this law , and all the precepts here a thousand times more pleasing will appear . guard well thy heart , and then this precept will be found a precept easie to fulfil . break this , and thou hast broken down the sluce to flouds , which thy destruction will produce . the total sum of what this law requires , is first , that we confess our own desires , to be corrupt : for purity begins to enter by confession of our sins . next , let us force our longings to obey the former sacred precepts what we may , because , the failing in one duty , still le ts in another lusting after ill. and , lastly let us alway be content with what the grace of god to us hath lent . for , none will keep law moral , or divine , who much at his condition doth repine . how can they love their god to whom he seems to bar them what their appetite esteems without regard their welfare to provide ( as many think ) whose wishes are deny'd ? how can he love his neighbour who doth crave their heritage , their wives or goods to have ? and what commandement will he respect who neither god nor neighbour doth affect ? contrary wise him who contentment hath , naught urgeth to pursue a lawless path ; for , to what end should he who doth possess that precious jem , embrace a wickedness ? he loveth god , because he surely knows god's power and wisdom , justly doth dispose that portion which will prove the best for him , although it may be bitter for a time : and him he therefore serves , as he is able , in every precept of the former table . and while this christian mind he entertains , he findeth godliness , no little gains . nor will those men who in their lots delight or covet or usurp a neighbours right , for , he that is contented first believes that every one his propor share receives and not anothers ; next he strives to see how perilous to him these things may be , which god withholds ; and weighs with such regard how fit those are which he for him prepar'd , that resting in his portion well apaid nor house , nor land , nor wife nor man , nor maid , nor oxe , nor ass , nor any thing that is another man's desires he to be his ; but praiseth god , for what to him he gave , and thanks him too , for that which others have . against no law he greatly can transgress who is arriv'd at this contentedness . and if to get this grace our mind we set , by gods assistance , we may compass it in that degree , whereby attain we may to what we call perfection of the way . but flesh and blood no further can aspire until that kingdom comes , which we desire . strive what thou mayst , affections to withdraw according to the straightness of this law , thy neighbours wife desire not then from him though kind , wise , rich , chast , good & fair she seem ; for most who have this way their longings gain'd , instead of blessings , curses have obtain'd , by coveting the goods to others due , the beggary of many doth ensue . and servants gotten , by anothers wrong are seldom gainful , to such masters long , because by being lawlesly possest , they either prove unfaithful , or unblest ; but he that with his own remains content , shall gain much bliss , and many sins prevent . that which doth give occasion to transgress against this law , is want of watchfulness , to heed the baits which our betrayer lays in every object and in all our ways . the want of meditating in our thought what inconveniences are dayly brought , on such as make no covenants with their eyes , nor bound these longings which in them arise . for , such as this way do their best endeavour , may stumble , but they shall not fall for ever . " lord , in my self , i could not find the will , " much less the power , thy statutes to fulfil . " but , i now feel my heart to entertain " a willingness ; oh! be it not in vain . " thy grace alone renew'd this will in me , " and i a worker now desire to be , " who may , if thou enable to proceed , " improve my willingness unto the deed " deny it not , oh god! but from this day " ev'n to the latest moment of my stay , " vouchsafe unto me thy assisting grace , " that i may run a warrantable race . " and keep this law and all thy laws entire " in work , in word , and also in desire . amen . the epilogue . christ iesvs who is made vnto us wisedome rightousnesse sanctification redemption cor. . the whole world lieth in wickednesse . ioh. . rom. . . o wretched man that i am who shall deliuer me from y e body of this death behold the lambe of god which taketh away y e sin of y e world . ioh. . deliuer him from going down to the pit i haue found a ransome . iob. . . rom. . . the wages of sinne is death ii timo. . . that they may recouer themselues out of y e snare of the deuil who are taken captiue by him at his will though no flesh this law obey , in it self ; in christ it may : though it frighteth us for sin ; yet our peace , it ushers in : and , in us prepareth place , for the saving law of grace . when this grace hath taught to love , hardest works will easy prove , and that sin we shall abhor , which we doted on before . the epilogue . the law from god 's meer love proceeds , though strict it seems and terror breeds . now having well observ'd this glorious law ( a creature cloath'd with majesty and awe . ) methinks the body of it seems to me , compos'd of such essential parts to be , that , he may find , who rightly from them shall all as but one ; each one of them as all ; and , that who ever breaks or keepeth one , observes or breaketh all , in what is done : as will appear to him , who well attends how ev'ry precept , on the rest depends . he cannot possibly or love or fear one god aright , who willfully doth err in idol worshippings ; in vainly using god's holy name ; in holy times abusing ; or , in permitting so perverse a nature as to abuse himself , or any creature belonging to this god , with such a mind as may contentment in such evils find . and what is of this law averr'd ; we may in ev'ry other precept boldly say . moreover i conceive , it cannot be of less impossibility , that he who gives the creature ev'ry way his right , should in his heart his good creator slight : or actually offend him without sense and sorrow , for so hainous an offence . he that right conscience makes to keep one law , of breaking all the other stands in awe . he that his parents honours as he ought , can never favour murther in his thought , or thirst for vengeance : never will his eyes , or heart , or members act adulterys : no due from any creature will he take , he dares of none conceive , receive or speak , untruths or slanders : he will never crave ( or by a secret longing wish to have ) what may not be desir'd ; nor ought commit which his profession may not ill befit , but penitence , will smite him for the deed , and in his heart a faithful sorrow breed . much less will he grow wilfully to blame , in prophanation of gods days , his name , his worship , or his essence ; for , in one , well doing , all good dutys will be done , and this which from one law , is here exprest , may really be said of all the rest . the like we may as doubtlesly averr of them who ' gainst one law perversly err : begin at which you please , they so are chain'd , all sins are in the breach of one contain'd . one wickedness contracts another still , and that another ; either to fulfill or hide the first ; until all guilt comes in and wheels him round the cursed orbe of sin. for , what hath he to bar him from the rest , who but in one hath wilfully transgrest ? what other sin would he have left undone , which might have hindred his beloved one ? or , if perpetually he do not act all wickedness , and ev'ry filthy fact ? why is it so , unless ( perchance ) because , his finite nature cannot break all laws , at once in act ; nor his desires extend , to ev'ry thing wherein he might offend ? for ev'ry sacred law , is in his will ( inclusively at least ) infringed still , and guiltiness would actually appear , if power and fit occasions present were . for , as the laws fair body is compos'd of portions qualified and dispos'd , in such a manner that we plainly see , the perfect essence , of the whole to be in ev'ry part ; so , likewise , hath our sin an ugle body , and each limb therein containeth ( whether it be great or small ) essentially , the perfect guilt of all , and , by this body , death a means hath found to give to all mankind a mortal wound . but , prais'd be god , his grace provided hath a light , a guard , an armour , and a path by which we may be quite delivered from the body of this death ; and also come to walk the way of life , which else had bin for ever barr'd against us by our sin . the lamb of god by whom we do possess redemption , wisdom , justice , holiness , with ev'ry matchless token of his love ; the guilt of that transgression doth remove , which woundeth first our nature ; and from him , we have a cure for ev'ry actual crime . he , hath fulfilled what we could not keep : he , gives us power to walk , who could not creep : he , paid the price of that which we had bought : he , got our pardon e're the same we sought : he , bore the stripes for us which we did merit : he , purchas'd crowns that we might them inherit : our fears he doth prevent ; our loss restore , and ( to the true believers ) tendreth more than adam lost . yea , he doth freely give to ev'ry soul a power which may believe and persevere , if well he shall employ , the talents and the grace he doth enjoy . and with a mind in all temptations meek , this power in christ , not in her self doth seek . ev'n they that perish , till they do contemn god's profer'd love : potentially in them retain this power by god's free grace , until their flesh seduc'd , like eve , doth move their will , like adam , to consent and then to act a wickedness , and to approve the fact against their conscience : for then god departs from their polluted and rebellious hearts ; and back returneth not until from thence , that guilt be washed by true penitence , the means whereof he also must bestow , or else into obdurateness they grow . affirm we may not , that god will not come to any ( whom he so departeth from , ) twice , thrice , or oftner : for we cannot know how far the limits of his mercys go ; nor by what measure , or by what degree of wilfulness , he so displeas'd shall be . as to forsake for ever , since he may shew mercy where he pleaseth while the day of life-time lasteth there is hope of grace for every sinful soul of adams race . just job confesseth that god oft assays to draw the sinner from delicious ways the raising up of lazarus from death , when he had four days yeilded up his breath , inferreth also that some few obtain god's mercy who had dead and stinking lain in their transgressions ; till there was no place for help by outward means , or common grace . but this his mercy is the highest pitch , and if a god who is in mercy rich vouchsafe it any where , he doth afford much more than he hath promis'd in his word ; for , though he may confer it when he please , yet , to have left such promises as these had better'd none ; but made those worse , by far who , for the grace obtained , thankless are . " oh who enough can praise thy matchless love " most gracious god! who pleasest from above " to look upon the vassals here below " our nature , and distempers tempring so ; " and so providing that the blessing lost " is purchas'd for us , at anothers cost , and may by every soul enjoyed be who shall accept the means ordain'd by thee . though as did once the jews some christians grudge as if the childrens teeth were set on edge by what their fathers eat and doubtful grow ( although thou makest oath , it is not so ) that most of those , which are or which have bin since time began , shall die in adam's sin ; and are in him rejected without place or means of hope of truly saving grace ; yea , though this be an error whereby such as err that way have urg'd thy justice much ; yet we who fear and trust thee ( and to whom the knowledge of thy secrets therefore come ) remember well ( and therefore heed have took ) that thou , the general covenant being broke ) which first was made in adam ) pleas'd hast bin to tell us of a new one , since brought in , and made with all men so particularly that no man for anothers crime can die : a covenant in christ from whom both will and power we have receiv'd to fulfil so much as shall to thee be acceptable , if we endeavour , as thou dost enable : and whereas , when this knowledge we did want , we dreamed that thy new made covenant concern'd but few , we doubtless did aver a doctrine which from truth did widely err , for that which we did ignorantly call a covenant , is no such thing at all : because we then supposed nothing done , nor ought believ'd , but on one side alone . a covenant ( as men of judgment know ) is that which is contracted betwixt two ; but , thou by that which some of us do say dost all thy self ; and giv'st nor power nor way to act or will what absolutely can be said to be the act or will of man. we stand for nothing thou alone believ'st , thou actest all thou givest and receivest ; yea , if we this assertion must allow none truly worketh good or ill but thou ; man's but a sufferer , whatsoe're he does , he doth because he can nor will nor chose . lord let us know the better , and so know what powers and faculties thou doest bestow on us , to fear and serve thee , that we might in work , and word , and thought still do thee right ; for , thou so equally hast all things done , and shew'st such mercy unto every one , that ev'n by those who shall thy wrath abide , in every thing thou shalt be justifi'd , and none shall truly say , when call'd they are before thy throne of judgment to appear , that thou hast more exacted any way from any man , than he had power to pay , till by forsaking thee he forfeit made of that enabling grace , which once he had . this law of thine which an appearance hath of terror , of severity and wrath to those dull naturalists , who have not weighed how by the law of grace it is allay'd ; even this fear'd law when first the same was made , no other end but man's well being had ; nor hath as yet , except it be to those who sleight thy kindness , and believe thy soes . the former table , which we weakly fain ( doth only to thy glory appertain ) concerneth in the points of highest nature , the welfare and the glory of thy creature . to thee what is it , whether we adore thee for our god , or none , or twenty more ? thine honour was at full e're we were made , and would be so though we no being had . 't is our advantage that thou let 's us know to whom in our necessities to go , and leav'st us not as when we gentiles were , to wander all our life times out in fear , in darkness and in error ; yet to find nor ease of body neither peace of mind . 't is our advantage that we may be bold to scorn those bugbears , which in times of old men trembled at ; and that the power and fame of what was nothing , but an empty name enslav'd us not to come with vows and praise to worship it , as in our heathen daies , which benefit we by this law obtain'd , and which without this law we have not gain'd . 't is our avail that such a god we have who lets us know that he hath power to save , and , that when we our selves to him apply , we need not fear a rival deity will angry grow ; and do us in despight a greater wrong , than thou hast power to right . or , that a jealous juno can make void the hopes which in thy love we have enjoy'd . it is our gain to honour thee alone , and that we need not now to cyprus run to worship venus ; then to seek apollo at delphos ; and from thence a course to follow as far as famous ephesus to see if great diana in her temple be : and thence again to post , in hope to meet with jove inshrined in the isle of creet . our times and substance wasting to receive that from them , which they had not power to give . what were it unto thee ; ( but that our peace thou lovest ) if we dayly shall increase our vain will-worshippings , till we devise as many superstitious fopperies as we have sensless dreams ? or if our daies we spend on idols , forging puppet plays , and false ideas , till all truth be lost ? and then , ( which is effected now almost ) fight , brawl , and preach , to make up sects and factions to help maintain the whimsies and distractions which fool us , till we find some chrotchets new unknown to christian , heathen , turk , and jew ? moreover , ( but , that our own harm it were ) to know no power whereof we stood in fear , and were it not a merciful prevention of miseries , of mischiefs , and contention which else would rage among us if we had no name , in which with reverence might be made vows , oaths , and protestations ; or if we should not believe a will and power in thee to heed and punish it , when wrong were done ; what benefit to thee , ensu'd thereon , for which thou shouldst vouchsafe to make a law to keep the damn'd for-swearers hearts in awe ? what suft ' rest thou , when mad blasphemers rave against thy holy name , that thou need'st have a law to curb them ? or , what have they done more than those dogs , which bark against the moon if they themselves , or , others of their kind no damage by those blasphemies did find ? and but , that sweetly provident thou art ev'n for the meanest and least worthy part of all thy creatures ; what was that daies rest to thee , which thou ordain'st for man and beast ? their pain or ease , thy rest augmented not , nor , profit by the sabbaths hast thou got ; or , by the festivals ordain'd by thee , for , they , not thine , but mans advantage be , our essence being of a double nature , and , thou best knowing what best fits the creature , requirest all men so their time to use , that soul and body , may receive their dues but , what missalls to thee if any spends his times in vain or to preposterous ends ? some of us peradventure fancy may , that thou hast honour by the sabbath day , and that it adds to thy contentment then , to hear and see great multitudes of men assemblies make , to invocate thy name , and in their songs to magnifie the same . indeed this is our duty , and when this upon thy days by some performed is : thou tak'st it as a honour done to thee ; that in such dutys , we might serious be , yet , still the benefit is all our own . thy praise is neither more nor farther blown , to thy avail , nor doth our holiness conduce to ought , but our own happiness . the days on which we memorize thy graces ; and meet together in thy holy places , are much for our avail ; for then and there thou teachest us , our , crosses how to bear ; what to believe and hope there we may learn how we 'twixt good and evil may discern , how truth from cursed error we may know , what path to shun or take , what work to do , and how and whom to love ( which is the sun and height of all whereto on earth we come ) which manifests that only for our sake , it pleased thee some days of rest to make . sure ev'ry mean capacity is able to understand , that in the second table ▪ mans welfare is immediately intended , and that therefore , those laws be recommended to universal practice ; so to stay our minds from running out another way . for if our lives ambitiously we spend in brawls for honour : if we set an end to all our kind by murthers : if we please to plague our selves with ev'ry foul disease , and ev'ry grief of heart , which will arise from fornications and adulterys : if all our labours should be made a prey to thieves , till want had worn us quite away ; if we should plague each other by our lies , by slanders or in humane perjurys ; or , if our hearts upon the rack were set by lusting after what we could not get , these madnesses our mischiefs only be , but neither harm nor discontent to thee ; except in this respect , that having took our nature thy compassion cannot brook , to see thy members injur'd by the sin , which lawless people are delighted in ? thou hast affirm'd ; ( the better to apply thy workings to our mean capacity ) that all things for thy glory thou hast wrought , and , yet it is not therefore to be thought thou wantest glory , and didst work for more , or , that it gain'd ought wanting heretofore . nor may we think a power so truly wise , should work for that which we are bid despise . but rather that thou honour dost expect to be to thee ascrib'd as an effect , of fruitfulness belonging to the natures , and undespis'd condition of thy creature , yea , i believe unfainedly oh god , by what i from thy self have understood , thou wrought'st for love. not meerly to attain thy creatures love , for that had been as vain : because indeed , as little need thou hast of their imperfect love , as of the blast of their weak praise . oh lord thy love it was thy love essential which did bring to pass , the works thou mad'st ; that blessed love of thine which is thy self ( oh essence most divine ) for , being all , and all at full possessing in thy self-being , thou conceivd'st a blessing to be conferr'd on others : not to add ought to that blessedness , thy essence had . thy wisedom infinite , a passage found ( by thy eternal power , which hath no bound ) distinct , and finite natures forth to bring ( without impairing or deminishing thy perfect essence ) which of thy perfection should give some demonstration , by reflection . among the rest one creature thou did'st name , compos'd of all , which th' vniversal frame therein contained ; and the same did'st make not only so , as that it might partake of all created things , and also be a certain medium 'twixt them and thee , but , which is to the honour of it more , thine image in it self it likewise bore , and had ●● possibility to be , united ( undivisibly ) to thee . a species of this creature , lord i am , and , for what end created we became as i conceive it , here , i mean to tell oh teach me better , if i say not well , thou being love it self , and therefore kind , it was thy gracious and eternal mind , mankind a sharer in thy bliss to make and grant him license also to partake that glory which thou didst enjoy alone , before all other beings were begun , and this great favour lord thou pleased wert , ( as well became thy wisdom ) to impart by means , degrees , and on the same condition through which we best might gain the best fruition of what was purposed ; and come to be united ( as i said before ) to thee . to adam this great mystery appear'd till disobedience , foggs in him had rear'd which dull'd his reason , and his heart declin'd from thee , within himself , this bliss to find . the law thou gav'st him , was not ( as is thought by some of us ) that proof might so be sought of his obedience : for thou knowest all before it is ; and what shall still befall , much less ( as other some conceited are ) was that command intended as a snare those to entrap whom thy eternal hate , had fore-decreed . oh god! to reprobate ? far it is from the goodness of thy nature , to be a god so cruel to thy creature , and far , far be it from thy creatures too , to their kind maker so great wrong to do . this , rather , seems the cause there could not be a possibility , that thou and we should make a perfect unity , unless our nature had essential righteousness : for , otherwise , thy justice would abhor that which thy mercy did endeavour for , and , from uniting us , become so far that thine own attributes would be at war. when therefore man seduced fail'd in that , which might have perfected his blest estate , and , that perform'd not whereby justice might , in our advancement take a full delight , behold , thy powerful mercy did prevent our total ruin by a wonderment beyond the worlds creation , out of nought . for , when by sin we further off were brought , from what thou had'st intended us , then by the not obtaining of an entity thy all-inventing wisdom found a mean through which our essence made e're while unclean should be re-purifi'd and so perfum'd that personally it might be then assum'd unto thy self ; and man thereby attain a happiness not to be lost again . if some few easy duties he will do when grace enables nature thereunto . and doubtless every man shall one day know that thou on him such portions didst bestow ( ev'n pers'nally ) that if he be undone , it was not adams , but his fault alone . this mystery thy goodness brought to pass , and for no other end , oh lord it was but for our good ; for neither dost thou need our praise or love ; nor is it for the deed of love or praise , or worship or of ought which by our faculties to pass is brought , that thou requirest them of us ; but that we should not unto our selves defective be in doing our endeavours to attain so much as lieth in our power to gain lest it indamage us , and in the way unto our true perfections stops may lay . essential goodness hath essential peace without all diminution or increase , and therefore he who blessedness desires to that above all other thing aspires . to love and give due praise , is better far than to be lov'd , or to be praised are to him that hath subsistance of his own ev'n i my self ( whose heart is overgrown with imperfections ) love without respect of any end but meerly to affect those whom i love , and rather would have done ten thousand kindnesses than sought for one . and lord if such a failing love as mine , may reach to this ; how infinite is thine ? and , oh how far art thou from things so vain as loving meerly to be lov'd again by such poor worms as we whose best affection is but a passion full of imperfection ! indeed thou bid'st us love thee ; but , for what save to preserve us capable of that , which we receive ; and that we might not miss the comfort which in virtue placed is , and of whose hapless want , he cannot chuse but feel the loss whose conscience doth accuse : yea thou commandest love , that love may make our nature of thy nature to partake : without which quality there cannot be the true communion 'twixt us and thee , which is the very height of all our bliss , or which indeed the essence of it is . for could we be of thee , oh god! approv'd , or , could we of all creatures be belov'd tho' we no love return'd ( nor had in us , an object for the love conferred thus ) which were impossible ; we ne'retheless should suffer by our own unworthiness an inward hell , and to our selves invent , occasions of continual discontent , as to those envious men , it may appear who causlesly injurious often are . to those their honest neighbours whom they find to them as friendly as they are unkind , for outward plagues pursueth so this sin , nay also , so affects him still within , and till his nature be depraved quite , his own injustice will his heart affright . yea they whose crimes are pardon'd are not free from suff'rings though they well assured be , that neither god nor man will blame them for , the passed frailties , which they do abhor . for then our hearts will grieve do what we can , if they have injur'd either god or man. and then more favour is vouchsaf'd to them , the more themselves they censure and condemn . therefore , although i can forgive my friend , yet , i would have him wary to offend , lest , when he finds his error griev'd he be , within himself , that he hath wronged me , and in his heart a torment suffer should , from which my love would keep him if i could . ev'n so oh lord my god ( though in degree , more infinite than can conceived be : and , in a manner , which i am not able by any figure to make demonstrable ) in meer good-will to man , thou pleased art to preach unto his ear , or to his heart those dutys , which to thee from him belong , that he , unto himself , may do no wrong . because we seem a great esteem to have of love and praise , and thereby to receive , content and profit ; thou dost oft propose by us to be perform'd ; such things as those , as dutys which are much of thee desired , and at our hand , for thy avail required , but doubtless thou dost only seem to be like us , that thou might'st make us like to thee , and that , ( if thee we love ) we might be won to do as for thy sake what should be done . for our own good ; as parents kind and wise have dealt with children in their infancies . and whereas , lord , it hath been said by thee , that thou wilt of thine honour jealous be : thou only jealous art , lest our neglect of thee , our own perdition may effect . thou dost things honourable ; and though none did praise thee for them , they should still be done . thine honour is essential : that we give and which from us thou pleasest to receive is but an accident ; which ever may , without thy loss , be present or away . and when thou either thanks or praise requirest to perfect us , those dutys thou desirest . this we long time have so misunderstood , as if we did conceive thou wert a god , affected with self-love , or fruitless fame , ( although we mannerly express the same ) yea we have dream'd that thou this world did'st make and us and all things for thy glorys sake . in such a sense , and for such praises too as we effect , when our best works we do . i would we thought no worse ; or would we knew what damnable absurdities ensue , our groundless fancies ; for by them thou gain'st some fear , but little hearty love obtain'st . by these false thoughts of thee , we do encrease our own self love , and all vain gloriousness , within our selves hence is all we intend , our whole endeavours for a private end , and that a froward peevishness is own'd , in most of all our actions to be found , for who can possibly be just or wise , who to his god imputes absurdities ? lord now we better know thee ; and are shown both by thy words and works what should be done ; our selves we yet improve not as we ought , by what thy workings and thy word have taught , but both self-love and vanity have share , ev'n in our actions that most pious are . we counsel , we relieve , write , preach and pray , that honour , gain , or pleasure bring it may , to our own persons ; and would little care how wicked and unhappy others are , had we our aims ; and still might them possess amid'st our sins and their unhappiness , ev'n i my self who love a better mind , do in my self so much corruption find , that ( i confess ) received injuries , more mov'd me to reprove impieties , than mine own goodness , and that from my sin my best performances did first begin , for which let pardon , lord , vouchsafed be , and more sincere hereafter make thou me , for , this may peradventure be the cause , we preach thy gospel , and pronounce thy laws , and write without effect ; ev'n this that our corruption makes the means , to want the power it might have had ; else 't is because we hide thy love , and have that saving grace deny'd , which thou to all extendest ; and which none shall want , who striveth to lay hold thereon . to help amend these faults now i have said , what , i believe thy spirit hath convey'd into my heart : if i have err'd in ought let me , oh lord , by thee be better taught if truth i speak , let other men from hence partakers be , of my intelligence , make me and them thy love so fully view , that we in our affections may be true , and give us grace the truth of them to show in doing well , the duties which we owe. amen . a metrical paraphrase upon the creed . since it befits , that i account should give what way unto salvation i believe ; of my profession here the sum i gather . first , i confess a faith in god the father : in god , who ( without helper or partaker ) was of himself the worlds almighty maker , and first gave time his being : who gave birth to all the creatures , both of heaven and earth . our everlasting welfare doth consist in his great mercies , and in iesus christ ; ( the second person of that three in one ) the father's equal , and his only son ; that ever-blessed , and incarnate word , which our redeemer is , our life , our lord for when by sathans guile we were deceived , christ was that means of help , which was conceived ; yea , ( when we were in danger to be lost ) conceived for us , by the holy ghost . and that we might not ever be forlorn , for our eternal safety he was born ? born as a man ( that man might not miscarry ) even of the substance of the uirgin mary , and loe , a greater mercy , and a wonder ; he that can make all suffer , suffered under the jewish spite ( which all the world revile at ) and cruel tyrannies of pontius pilate . in him do i believe , who was envied , who with extreamest hate was crucified : who being life it self ( to make assured our souls of safety ) was both dead , and buried : and that no servile fear in us might dwell , to conquer , he descended into hell : where no infernal power had power to lay command upon him ; but on the third day the force of death and hell he did constrain , and so in triumph , he arose again . yea , the almighty power advanc'd his head , aswel above all things , as from the dead . then , that from thence gifts might o men be given , with glory , he ascended into heaven : where , that supream and everlasting throne , which was prepar'd , he clim'd ; aid sitteth on that blessed feat , where he shall make abode to plead for us , at the right hand of god and no where should he be enthroned rather , than there : for he is god , as is the father and therefore , with an equal love delight i to praise and serve them both , as one almighty : yet in their office there 's a difference . and i believe , that jesus christ , from thence , shall in the great and universal doom , return , and that with angels he shall come , to question such as at his empire grudge ; even those who have presumed him to judge and that black day shall be so catholick , as i believe not only that the quick to that assise shall all be summoned , but , he will both adjudge them , and the dead . moreover , in the godhead i conceive another person in whom i believe : for all my hope of blessedness were lost , if i believ'd not it the holy ghost . and though vain schismaticks through pride and folly contemn her power , i do believe the holy chast spouse of christ ( for whom so many search by marks uncertain ) the true catholick church . i do believe ( god keep us in this union , ) that there shall be forever the communion of gods elect : and that he still acquaints his children in the fellowship of saints . though damned be mans natural condition , by grace in christ i look for the remission of all my foul misdeeds ; for there begins deaths end , which is the punishment of sins . moreover , i the sadduces infection abhor , and do believe the resurrection : yea , though i turn to dust , yet through god , i expect a glorious rising of the body , and that , exempted from the cares here rife , i shall enjoy perfection and the life that is not subject unto change or wasting , but ever-blessed , and for ever-lasting . this is my faith , which that it fail not when it most should steed me , let god say , amen . to whom , that he so much vouchsafe we may , thus as a member of his church , i pray . a metrical paraphrase upon the lord's prayer . lord , at thy mercy-seat , our selves we gather , to do our duties unto thee , our father . to whom all praise , all honour , should be given : for , thou art that great god which art in heaven . thou by thy wisdom rul'st the worlds whole frame , for ever , therefore , hallowed be thy name . let never more delayes divide us from thy glories view , but let thy kingdom come . let thy commands opposed be by none , but thy good pleasure , and thy will done . and let our promptness to obey , be even the very same in earth , as 't is in heaven . then , for our selves , o lord , we also pray , thou wouldst be pleased to give us this day , that food of life wherewith our souls are fed , contented raiment , and our daily bread . with needful thing do thou relieve us : and , of thy mercy , pitty and forgive us all our misdeeds , in him whom thou didst please , to take in offering for our trespasses . and for as much , o lord , as we believe , thou so wilt pardon us , as we forgive ; let that love teach us , wherewith thou acquaints us , to pardon all them , that trespass against us . and though sometime thou find'st we have forgot this love , or thee , yet help , and lead us not through soul or bodies want , to desperation nor let abundance drive , into temptation . let not the soul of any true believer , fall in the time of tryal : but deliver yea , save him from the malice of the devil , and both in life and death keep us from evil . thus pray we lord : and but of thee from whom can this be had ! for thine is the kingdom . the world is of thy works the graven story , to thee belongs the power , and the glory . and this thy happiness hath ending never : but shall remain for ever , and for ever . this we confess ; and will confess agen , till we shall say eternally , amen . thou shalt write them upon the posts of thy house , and upon thy gates , deut. . . finis . notes, typically marginal, from the original text notes for div a -e job . . notes for div a -e see pro. . , . a brief exposition of the lord's prayer and the decalogue to which is added the doctrine of the sacraments / by isaac barrow ... barrow, isaac, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a brief exposition of the lord's prayer and the decalogue to which is added the doctrine of the sacraments / by isaac barrow ... barrow, isaac, - . [ ], - , [ ] p. : port. printed by m. flesher for brabazon aylmer ..., london : . advertisement on p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's prayer -- early works to . ten commandments -- early works to . sacraments. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a brief exposition of the lord's prayer and the decalogue . to which is added the doctrine of the sacraments . by isaac barrow , d. d. and late master of trinity college in cambridge . london , printed by m. flesher , for brabazon aylmer , at the three pigeons , over against the royal exchange in cornhill . . isaacus barrow s.t.p. reg. ma. a sacris coll s. s. trini . cantab praefec . nec non acad . eiusdem procanc : portrait to the right honourable heneage earl of nottingham , lord high chancellour of england , and one of the lords of his majesty's most honourable privy council ; thomas barrow , the authour's father , humbly dedicateth these discourses . the publisher to the reader . among the remains of this pious and learned authour , fit to be communicated to the publick , none more likely to be of general use and advantage than this explication of the lord's prayer , the decalogue , and the doctrine of the sacraments ; whether we regard the brevity and plainness , or the admirable weight and fulness of it . and therefore i thought fit to publish it in a small manual by it self , and not to join it with other discourses of the authour , that so this little treatise , which is so necessary and usefull to all , might be had upon the easiest terms . it were to be wish'd , that the creed also had been explain'd by him in the same manner ; but that he hath handled in a larger way , in a great many excellent sermons upon the several articles of it , wherein he hath not onely explain'd and confirm'd the great doctrines of our religion , but likewise shewn what influence every article of our faith ought to have upon our practice . these discourses will make a very considerable treatise , which will in due time be made publick . in the mean time enjoy and make use of this . jo. tillotson . an exposition of the lord's prayer . orat. domin . si per omnia precationum sanctarum verba discurras , quantum existimo nihil invenies , quod non ista dominica contineat & concludat oratio : unde liberum est aliis atque aliis verbis , eadem tamen in orando dicere , sed non debet esse liberum alia dicere . aug. ad probam epist. cxxi . an exposition of the lord's prayer . among all the duties , prescribed to us by our religion , the rendring due worship to god is in nature , and for consequence the principal ; god thereby being most directly honoured , and served , we from it immediately deriving most ample , and high benefits ; to the performance of which duty we are furnished with excellent direction , and assistance from that prayer , which our lord ( at several times , and upon several occasions ) dictated , and recommended to his disciples , both as a pattern , according to which they should regulate their devotions ( pray thus , or in this manner , saith he in saint matthew ) and as a form , in which they should express them ( when you pray , say ; that is , say this or in these words ; so he injoins them in saint luke ) : unto it therefore we should carefully attend as to our best rule ; and we should frequently use it as our best matter of devotion ; to the well performing of both which duties , it is requisite that we should distinctly understand the particulars contained therein , in order to which purpose we shall endeavour to explain them ; but first let us premise a few words in general about prayer . prayer in its latitude of acception doth comprehend all devotion , or worship immediately addressed unto almighty god ; consisting of praise , which we render to god in regard to his most excellent perfections , and glorious works ; of submissive gratulation , declaring our satisfaction in all the dispensations of his most wise and just providence ; of thanksgiving , for the numberless great benefits we have received from him ; of acknowledging our total dependence on him , and our subjection to him ; of professing faith in him , and vowing service to him ; of confessing the sins we have committed against him , with the guilt and aggravation of them ; of deprecating the wrath and punishment due to us for our offences ; of petition for all things needfull and convenient for us ; of intercession for others , whose good we according to duty or charity are concerned to desire and promote : prayer , i say ( although according to its most restrained sense it onely doth signifie one of these particulars , namely the petition of what is needfull or expedient for us , yet ) in its larger acception , as it commonly is used , it doth comprize them all ; and so we may well take it here ; this form , although so very brief , being with so admirable wisedom contrived , as without straining the words beyond their natural importance , we may , applying a moderate attention , discern them all , as to their main substance , couched therein ; so that we may indeed reasonably regard this prayer as a compleat directory , and a full exercise of all our devotion toward god : of devotion , i say , the which ( to engage , excite , and encourage us to the carefull and constant practise thereof ) we may consider injoin'd us as a necessary duty , commended to us as a requisite means of good , and a special instrument of all piety , and as a high privilege granted to us by god. . it is a natural duty and debt we owe to god ( both in correspondence to the design of our being made and endowed with rational capacities agreeable to our relations ; and in requital for our being , and for all the good we have , and do continually receive from him ) as most highly to love and reverence him in our hearts ; so to declare our esteem of his excellencies , and our sense of his bounty toward us : to avow the dependence we have upon his will and providence ; the obligations we are under to his mercy and goodness ; to yield our due homage of respect , submission and obedience to him : if we do acknowledge a god , our maker , our lord , our continual benefactour to be , we must consequently acknowledge these performances in reason , justice and gratitude due to him ; and god accordingly requires , and positively injoins them : he is the lord our god , whom we must worship and serve ; the god , whom praise waiteth for ; who heareth prayers , and to whom therefore all flesh must come : the scripture is very frequent in commanding the duty . . it is a most usefull means , or a condition requisite for the procurement of benefits , and blessings upon us . god hath declared that he doth accept , he hath promised that he will reward all devotions with an honest intention , and pure mind offered up unto him ; that he is nigh unto all them that call upon him in truth ; that he will be found of them who seek him with all their heart ; that he will fulfill the desire of them that fear him ; he will hear their cry , and will save them ; that they who seek him shall not want any good thing ; that , whatever we ask in prayer believing we shall receive ; that if we ask , it shall be given us , if we seek , we shall find ; if we knock , it shall be opened to us . prayer is also a means of procuring a blessing upon all our undertakings ; it sanctifieth every performance , &c. there is no good thing so great and precious , so high above the reach of common power ; so strange to expect or difficult to compass , which we may not easily and surely by this means obtain ; relief in all distresses both of our outward and inward estate ; supplies of all our needs both corporal and spiritual ; comfort in all our sorrows and sadnesses ; satisfaction in all our doubts and darknesses of mind ; help and strength against all our temptations we may be confident to obtain , if we duly seek them from the almighty dispenser of all good gifts : sure promises there are , and obvious examples hereof , too many to be now recited : as on the other hand ; they that will neglect this duty , that will not vouchsafe to seek help and remedy of god , may be sure to want it ; shall certainly suffer for their proud contempt , profane diffidence , or foolish sloth : you will not ( saith our saviour ) come to me , that ye may have life ; no wonder then if they do not receive it , if they will not go thither for it , where onely it is to be had . all good things are in god's hand , and we shall never by any force or policy get them thence without his will , moved by intreaty ; all good gifts come from heaven , and thence we shall never fetch them down , without ascending thither in our hearts and affections , spiritual goods especially are so high above us , that we can never reach them otherwise , than by god's help by humble supplication obtained . . it is not onely a means by impetration acquiring for us , but it is an effectual instrument working in us all true good ; it is the channel , by which god conveyeth spiritual light into our minds , and spiritual vigour into our hearts . it is both the seed and the food of spiritual life ; by which all holy dispositions of soul , and all honest resolutions of practice are bred , are nourished , are augmented and strengthened in us . it exciteth , it quickneth , it maintaineth all pious affections ; the love of god can no otherwise than by it be kindled , fomented or kept in life ( without it we certainly shall have an enstrangement , and an aversation from him ) it alone can maintain a constant reverence and awe of god , keeping him in our thoughts , and making us to live as in his presence ; it chiefly enliveneth and exerciseth our faith and our hope in god : it is that which begetteth in our hearts a savoury relish of divine things ; which sweetneth and endeareth to our souls the practice of piety ; which onely can enable us with delight and alacrity to obey god's commandments : it alone can raise our minds from the cares and concernments of this world to a sense and desire of heavenly things . by it god imparteth strength to subdue bad inclinations , to restrain sensual appetites , to compress irregular passions ; to evade the allurements to evil , and the discouragements from good , which this world always presenteth ; to support also with patience and equanimity the many crosses and troubles we must surely meet with therein . it is , in short , the onely strong bulwark against temptation and sin ; the onely sure guard of piety and a good conscience : no man indeed can be a faithfull servant to god , a real friend to goodness , a serious practicer of duty without a constant tenour of devotion . . it is a most high privilege and advantage to us , that we are allowed to pray and address our devotions to god. to have a free access to the presence and audience of an earthly prince ( to the effect of receiving from him all that we could desire ) would be deemed a matter of great honour , and much advantage ; how much more is it so to us , that we are admitted to the presence and ear of the great king of all the world ; so mighty in power , so large in bounty , so full of goodness and pity ; so thoroughly able , so exceedingly willing to grant and perform our requests ? how sweet a thing , of what comfort and benefit is it , to have the liberty of pouring out our souls and our hearts ( as the psalmist speaks ) before god ; of disburthening our minds of all their cares , their desires , their doubts , their griefs and anxieties into the breast of so kind a friend , so wise a counseller , so able a helper ; who alone indeed can afford relief , ease , satisfaction and comfort to us ? considering which things we shall appear not onely very disobedient to god , and highly ingratefull toward him ( who so infinitely condescends in vouchsafing to us dust and ashes ( vile and unworthy creatures ) leave to speak and converse with him ) but very injurious and unfaithfull to our selves , and to our own good ; if we neglect this duty commanded , or slight this privilege indulged to us : in the due performance of which we are directed and assisted by this form of prayer , composed and dictated for that purpose by him , who best knew what we ought to pray for , and how we ought to pray ; what matter of desire , what manner of address ; what disposition of mind would be most pleasing and acceptable to his father , would most become and befit us in our approaches to him . we might consequently observe many things concerning those particulars , discernible in this form : the sublimity , the gravity , the necessity , the singular choiceness of the matter ; together with the fit order , and just disposition thereof ; according to the natural precedence of things in dignity or necessity ; the full brevity , the deep plainness , the comely simplicity of expression ; the lowly reverence signified therein accompanied with due faith and confidence : these , and the like vertues directive of our devotion we might observe running generally through the whole contexture of this venerable form ; but we shall rather chuse to take notice of them as they shall offer themselves in their particular places , to the consideration of which in order we now do apply our selves . our father which art in heaven . our father ; upon this title , or manner of compellation , we may first observe , that although our saviour prescribeth this form as a pattern , and an exercise of private prayer to be performed in the closet ( and alone in secret as is expressed in the gospel ) yet he directeth us to make our addresses to god in a style of plurality , saying , not my father , but our father ; thereby , it seems , implying ; . that we should in our prayers consider and acknowledge the universality of god's power and goodness . . that we should not in our conceit proudly and vainly appropriate or engross the regard of god unto our selves ; but remember that our brethren have an equal share with us therein . . that in all our devotions we should be mindfull of those common bands which knit us together as men and as christians ( the band of nature and humanity ; the more strict tyes of common faith and hope ; of manifold relations unto god that made us , and our saviour that redeemed us , and the holy spirit who animateth and quickneth us , and combineth us in spiritual union . ) . that we should bear such hearty good-will , and charitable affection toward others , as not onely to seek and desire our own particular and private good , but that of all men ; especially of all good christians ; who in a peculiar manner are god's children and our brethren ; he did not bid us say my father , but our father , who art in heaven ; that being taught that we have a common father , we might shew a brotherly good-will one toward another , saith s. chrysostome . as for the appellation father ; it doth mind us of our relation to god , who upon many grounds , and in divers high respects is our father ( by nature , for that he gave us our being , and made us after his own image ; by providence , for that he continually preserveth and maintaineth us ; by grace , for that he reneweth us to his image in righteousness and holiness ; by adoption , for that he alloweth us the benefit and privilege of his children , assigning an eternal inheritance to us ) of this relation , which as creatures , as men , as christians , we bear to god it mindeth us , and consequently how we ought in correspondence thereto to behave our selves ; yielding to him all respect , affection and observance ; demeaning our selves in all things as becomes such a relation , and rank : this indeed of all god's names , titles and attributes is chosen as most sutable to the nature of the present duty ; as most encouraging to the performance thereof , as most fully implying the dispositions required in us , when we apply our selves thereto . our saviour used to compare prayer to a son 's asking nourishment of his father ; arguing thence what success , and benefit we may expect from it : we come therein to god , not ( directly ) as to a lord or master , to receive commands ; but rather as to a father to request from him the sustenance of our life , and supply of our needs ; to render withall unto him our thankfull acknowledgments , for having continuedly done those things for us ; and to demonstrate our dutifull respect , and affection toward him . it is natural for children in any danger , streight , or want to fly to their parents for shelter , relief and succour ; and it is so likewise for us to have recourse unto god , in all those cases , wherein no visible means of help appear from elsewhere : and to doe so the title of father doth encourage us , signifying not onely power and authority over us , but affection and dearness toward us : the name god , importing his excellent perfections ; the name lord , minding us of his power , and empire over us , with the like titles declarative of his supereminent majesty , might deter us , being conscious of our meanness and unworthiness , from approaching to him ; but the word father is attractive and emboldning ; thinking on that we shall be apt to conceive hope , that how mean , how unworthy soever , yet being his children , he will not reject , or refuse us : if men being evil do give good gifts unto their children ; how much more will our father , which is in heaven , give good things to them that ask him ? it also plainly intimates how qualified and disposed in mind we should come to god ; namely , with high reverence , with humble affection , with hearty gratitude ; as to the authour of our being , to him that hath continually preserved and brought us up ; from whose care and providence we have received all the good we have ever enjoyed ; from whose mercy and favour we can onely expect any good for the future . by calling god father , we avow our selves obliged to honour and love him incomparably beyond all things ; we also declare our faith , and hope in god ; that we believe him well affected toward us , and willing to doe us good ; and that we thence hope to receive the good desirable from him ( the which are dispositions necessary to the due performance of this duty . ) it also implyeth , that we should come thereto with purity of mind and good conscience , which is also requisite to the same intent : for if we are conscious of undutifull and disobedient carriage toward god , how can we call him father ? with what heart , or face can we assume to our selves the title of children ? if ( saith s. peter ) ye call upon him as father , who impartially judges according to every man's work , ( that is , who onely esteemeth them for his children , who truly behave themselves as becometh children ) pass the time of your pilgrimage in fear ( or in reverence toward god ) . we may add , that we also hereby may be supposed to express our charity toward our brethren ; who bear unto god , the father of all men , the same common relation . but i proceed : which art in heaven . god almighty is substantially present every where ; but he doth not every where in effects discover himself alike , nor with equal splendour in all places display the beams of his glorious majesty . the scripture frequently mentioneth a place of his special residence ( seated in regions of inaccessible light , above the reach not onely of our sense , but of our fancy and conception ) where his royal court , his presence chamber , his imperial throne are ; where he is more immediately attended upon by the glorious angels , and blessed saints ; which place is called heaven , the highest heavens ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the highest places ; by his presence wherein god is described here , as for distinction from all other parents here on earth , so to encrease reverence in us toward him ( while we reflect upon his supereminent glory and majesty ) and to raise our hearts from these inferiour things unto desire , and hope , and love of heavenly things ; withdrawing ( saith s. chrysostome ) him that prays from earth , and fastning him to the places on high , and to the mansions above . but so much for the title . the first sentence of our prayer is , hallowed ( or sanctified ) be thy name . let us first ( with s. chrysostome ) observe the direction we hence receive in all our prayers to have a prime , and principal regard to the glory of god ; not seeking any thing concerning our own good before his praise ; that for the order . as to the substance of this particular we may consider , that sanctity implying a discrimination , a distance , an exaltment in nature or use of the thing , which is denominated thereby ; and god's name signifying himself with all that we can know of him ; himself , as however discovered or declared , with all that relates to him , and bears his inscription ; we do here accordingly express our due acknowledgments and desires ; for by a rare complication this sentence doth involve both praise and petition ; doth express both our acknowledgment of what is , and our desire of what should be : we do i say hereby partly acknowledge , and praise the supereminent perfections of god above all things , in all kind of excellency , joining in that seraphical doxology ( which to utter is the continual employment of the blessed spirits above ) who incessantly day and night cry out , holy , holy , holy ; confessing with the heavenly host in the apocalypse , that he is worthy of all honour , glory and power ; we do also partly declare our hearty wishes , that god may be every where had in highest veneration ; that all things relating to him may receive their due regard ; that all honour and praise , all duty and service may in a peculiar manner be rendred unto him by all men , by all creatures , by our selves especially : that all minds may entertain good and worthy opinions of him ; all tongues speak well of him , celebrate and bless him ; all creatures yield adoration to his name , and obedience to his will : that he be worshipped in truth and sincerity , with zeal and fervency ; this particularly in the prophet esay , and by s. peter is called sanctifying god's name in opposition to idolatrous and profane religion ( sanctifie the lord of hosts himself , and let him be your fear , let him be your dread , saith the prophet ; and , fear not their fear , nor be troubled ; but sanctifie the lord god in your hearts , saith the apostle . ) thus do we here pray and wish in respect to all men , and to all creatures capable of thus sanctifying god's name ; but more particularly we pray for our selves , that god would grant to us , that we by our religious and righteous conversation may bring honour to his name ; so that men seeing our good works may glorifie our father , which is in heaven . ( vouchsafe , saith he , that we may live so purely , that all men by us may glorifie thee : so descants s. chrysostome . ) thy kingdom come . this petition , or devout wish , being subordinate to the former , as expressing a main particular of that , which is there generally desired ( we here to the glory of god desiring a successfull and speedy propagation of true religion ) seems in its direct , and immediate sense to respect the state of things in that time , more especially befitting our lord's disciples then , when the kingdom of god ( that is , the state of religion under the evangelical dispensation ) was coming and approaching ; ( according to that of our saviour in s. luke : i say unto you of a truth , there be some of you standing here that shall not taste death , till they see the kingdom of god ) whence it did become them in zeal to god's glory , and charity for mens salvation , to desire that christianity might soon effectually be propagated over the world , being generally entertained by men with due faith and obedience : that is , that all men willingly might acknowledge god as their lord and maker , worshipping and serving him in truth ; that they might receive his blessed son jesus christ as their king and saviour , heartily embracing his doctrine , and humbly submitting to his laws ; to which purpose our lord injoins his disciples to pray , that the lord of the harvest would send labourers into his harvest ; and s. paul exhorts the thessalonians to pray , that the word of the lord may run and be glorified . and in parity of reason , upon the same grounds , we are concerned , and obliged to desire , that christian religion may be settled and confirmed ; may grow and be encreased ; may prosper and flourish in the world ; that god's authority may to the largest extension of place , to the highest intention of degree , universally and perfectly , be maintained and promoted , both in external profession and real effect ; the minds of all men being subdued to the obedience of faith ; and avowing the subjection due to him ; and truly yielding obedience to all his most just and holy laws . thus should we pray that god's kingdom may come ; particularly desiring that it may so come into our own hearts ; humbli●● imploring his grace , that he thereby would rule in our hearts , quelling in them all exorbitant passions , and vicious desires ; protecting them from all spiritual enemies , disposing them to an entire subjection to his will , and a willing compliance with all his commandments : for this is the kingdom of god , which ( as our lord telleth us ) is within us ; the which doth not ( as s. paul teacheth us ) consist in meat and drink ( in any outward formal performances ) but in righteousness , and peace , and joy in the holy ghost ; that is , in obedience to god's will , and in the comfortable consequences thereof : this is the kingdome of god , which we are enjoined , before any worldly accommodations , first to seek . thy will be done in earth , as it is in heaven . this sentence is likewise complicated of praise , good desire , and petition : for we thereby first do acknowledge the wisedom , justice , and goodness of god in all resolutions of his will , and dispensations of his providence : . we profess our approbation of all god's counsels , our complacence and satisfaction in all his proceedings ; our cheerfull submission and consent to all his pleasure ; joining our suffrage , and saying in harmony with that blessed choire in the revelation : great , and wonderfull are thy works , o lord god almighty ; just and true are thy ways , o thou king of saints . we disclaim our own judgments and conceits ; we renounce our own desires and designs , so far as they appear inconsistent with the determinations of gods wisedom , or discordant with his pleasure ; saying after our lord , let not my will , but thine be done . . we do also express our desire , that as in heaven all things with a free , and undisturbed course do pass according to god's will , and good liking ; every intimation of his pleasure finding there a most entire and ready compliance , from those perfectly loyal and pious spirits ( those ministers of his , that do his pleasure , as the psalmist calls them ) so that here on earth the gracious designs of god may be accomplished without opposition or rub ; that none should presume , as the pharisees and lawyers are said to doe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to disappoint or defeat god's counsel ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to thrust away or repulse god's word , as the jews did in the acts ; to resist , provoke , or defie god by obstinate disobedience ; as many are said to do in the scriptures ; but that every where a free , humble , hearty , and full obedience be rendred to his commands . . we do also pray , that god would grant us the grace willingly to perform , whatever he requires of us , ( perfecting us , as the apostle speaketh , in every good work to do his will , and working in us that which is well-pleasing in his sight ) contentedly to bear whatever he layeth upon us ; that god would bestow upon us a perfect resignation of our wills unto his will ; a cheerfull acquiescence in that state and station wherein he hath placed us ; a submiss patience in all adversities , whereinto he disposeth us to fall ; a constant readiness with satisfaction and thankfulness ( without reluctancy or repining ) to receive whatever cometh from his will , whether gratefull or distastefull to our present sense ; acknowledging his wisedom , his goodness , his justice in all his dealings toward us ; heartily saying with good eli , it is the lord , let him do what seemeth him good ; with hezekiah ; good is the word of the lord , which thou hast spoken , with david ; behold here i am , let him do to me , as seemeth good to him ; with job ; shall we receive good at the hand of god , and shall we not receive evil ? and , the lord gave , and the lord hath taken away , blessed be the name of the lord : yea it were well , if we could after the heathen philosopher , upon all occasions with our hearts say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if god will have it so , so let be : if we could observe those rules and precepts , which even the philosophers so much inculcate ; to commit all our affairs to god , to love and embrace ( hugg ) all events ; to follow , and to accompany god ; to yield , deliver , and resign our selves up to him . ( deo se praebere , dedere , tradere , &c. ) and the like . give us this day our daily bread . i shall not stand to criticise upon the hard word here used , translated daily ; i onely say , that of two senses offering themselves , both are probable , and by good authority countenanced ; both are proper and sutable to the matter , or nature of the thing : according to one we pray for the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the time to come , or of that future life , which it shall please god to allow us ; according to the other , we request bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is necessary for our being , and the preservation of our lives ; joining both together ( which is more sure and safe ) we pray for a competent provision toward the maintenance of our life hereafter , during our appointed time : that for the sense ; upon the petition it self we observe : . that after we have rendred our due tribute of praise , and respect unto god , we are allowed , and directed to request of him good things for our selves ; beginning , as nature prompteth , with the preservation of our beings , and lives ; whereby we become capable of receiving and enjoying other good things ; . by doing which we also do imply the sense we have of our total dependence upon god ; avowing our selves to subsist by his care and bounty ; disclaiming consequently all confidence in any other means to maintain or support us ; in any store we have laid up , or estate we pretend to ; in any contrivance or industry we can use ; in any succour of friends or relations ; for that notwithstanding all these , we do need our daily bread to be dealt to us by god , and must continually beg it as a gift from his hands . . we are by that word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this day , taught our duty ( signifying withall our performance thereof ) of being willing continually to rely upon god ; not affecting to ever be so much before hand , as not to need god's constant assistance : we ask not , that god would give us at once , what may serve us for ever , and may put us out of any fear to want hereafter ; we ask not for that which may suffice for a long time , for many years , many months , many days ; but that god would give us to day , or rather day by day ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is expressed in s. luke ) that is , that he would continually dispense to us , what is needfull for us : we should not therefore desire to have an estate settled upon us ; to live by our selves , or on our own incomes ; to be set out of god's house , or immediate protection and care ; this in it self cannot be ( for god cannot alienate his goods from himself , nor can we subsist out of his hand ) nor must we desire it should be ; 't is a part of atheism , of infidelity , of heathenish profaneness and folly to desire it ( these things , saith our lord , do the gentiles seek ; that is , they are covetous of wealth , and carefull for provisions to live without dependence upon god ) but we must esteem god's providence our surest estate , god's bounty our best treasure , god's fatherly care our most certain , and most comfortable support ; casting all our care on him , as being assured that he careth for us ; will not leave nor forsake us ; will not withhold , what is necessary for our comfortable sustenance . . it is here intimated , how sober , and moderate our appetites should be , in regard both to the quality and quantity of the things we use : we are directed to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as s. chrysostome says ) necessary food , not luxurious plenty , or delicacy : it is bread ( the most simple , homely , and common diet ) that is , such accommodations as are necessary to maintain our lives , and satisfie our natural desires ; not superfluities , serving to please our wanton appetites , or humour our curious fancies ; 't is not variety , daintiness , elegancy , or splendour we should affect to enjoy , but be content to have our necessities supplied , with the coursest diet , and the meanest apparel , if our condition requireth it , or god's providence in an honest way allotteth no other to us : we may soberly and thankfully enjoy what god sends ; but we should not presume to ask for , or desire other than this . and for the measure , we learn to ask onely for so much as shall be fit to maintain us ; not for rich , or plentifull store ; not for full barns , or for heaps of treasure ; not for wherewith to glut , or pamper our selves ; but for daily bread , a moderate provision then to be dealt to us , when we need it . it follows , and forgive us our trespasses , as we forgive them that trespass against us ( our trespasses , 't is our debts ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in s. matthew ; our sins ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in s. luke ; and they who trespass against us are in both evangelists called our debtors : for he that injures another is obnoxious and in debt to him ; owing him satisfaction , either by making reparation , or undergoing punishment . ) after the preservation of our beings ( the foundation of enjoying other good things ) our first care , we see , ought to be concerning the welfare of our better part , and state ; which chiefly consists in the terms , whereon we stand , toward god , upon whose favour all our happiness dependeth , and from whose displeasure all our misery must proceed : since therefore we all do stand obnoxious to god's wrath and justice ; having omitted many duties , which we own to him , having committed manifold offences against him ; it is therefore most expedient , that we first endeavour to get him reconciled to us , by the forgiveness of our debts and offences ; concerning which remission , upon what account it is necessary , upon what terms it is granted , by what means it is obtained , in what manner it is dispensed by god , i have otherwhere touched , and it is not seasonable now farther to insist thereon : onely it may be pertinent here to observe , . that this being the first of petitions ( formally such , and ) purely spiritual ; we are hereby admonished to lay the foundation of our devotions in humility ; that we are obliged , before we presume to ask any thing of god concerning our chief happiness , and well-being , to reflect upon , acknowledge , and confess our unworthiness ( not coming to our prayers as the pharisee did , doting upon our worthy qualities , and good deeds ; but like the poor publican , with a sense of our infirmities and miscarriages ; so as to be ready to acknowledge our selves , as indeed we all are , guilty of many , and great sins ) this is here implyed ; for in requesting pardon for our sins , we confess our selves to be sinners , and to need god's mercy . . we may hence learn the necessity , and the excellency of that benefit we here beg . when the psalmist applied himself to praise god for his benefits , this he set in the first place , as most needfull and considerable to him : bless the lord , o my soul ( said he ) and forget not all his benefits ( or rather , not any of his benefits ) who forgiveth all thine iniquities , who healeth all thy diseases ; and answerably , it is the first particular benefit we pray for . . we must take notice , that we are obliged to go to our devotions with universal charity , and good-will toward others ; to lift up ( as s. paul injoineth ) holy hands without wrath , and doubting ( or without wrath , and dissension ) to depose all enmity ( as our lord adviseth ) before we bring our oblation to the altar of god ; reserving no spight , or grudge toward any man , but having a heart clear of all ill-will , and desire of revenge ; being in affection of mind toward others as we do wish , and hope , and pray that god would be toward us : such in all reason , equity , and ingenuity should our disposition be ; and such god requires it to be ; and such we do assert , and promise it to be ; implying also a compact with god , no otherwise to desire , or expect his favour , and mercy toward us , than as we resemble him in kind and mercifull intentions toward our brethren : it is implyed on god's part , that he vouchsafes pardon onely upon these terms ; yea more , that he doth truly promise pardon upon our performing this condition ; so our saviour , purposely reflecting on this petition , doth afterward expound it : for , saith he , if you forgive to men their trespasses , your heavenly father will also forgive you ; it also implies a consent on our parts , and submission to this condition , as most equal and reasonable ; so that if we break it , if we do retain any uncharitable inclinations , we deal , falsely with god ; we forfeit all pretence to favour , and mercy from him ; we are neither qualified for mercy , nor shall obtain it from god. lead us not into temptation . temptation is sometime taken in a middle , and indifferent sense for any occasion , by which the moral quality of persons ( their vertue , or vice ) is examined , and discovered : so god is said to have tempted abraham , when he propounded to him the offering up of his son ; so he tempted the israelites , by leading them in that long journey through the wilderness , that he might know what was in their heart , whether they would keep his commandments , or no : so he likewise tempted them by permitting seducers to do wonderfull things , that he might know , whether they did love the lord with all their heart , and with all their soul : and because affliction is of such a nature , as to try the temper , disposition , and intentions of men , therefore temptation often is used for affliction . it seemeth also sometimes put in a good sense , for an occasion designed to exercise , or to improve , or to declare the vertues of a person ; so the inconveniencies , and crosses incident to our nature , and condition here , the which our lord did undergo , are by s. luke , and others of the apostles styled temptations ; so the fiery trial in s. peter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to exercise and refine them , that ( saith he ) the trial of their faith might be to praise , and honour , and glory ; so s. james biddeth christians to rejoice , when they fall into divers temptations ; that is when they meet with opportunities of exercising their faith , and patience ; and so we may understand that place in deuteronomy : who ( 't is said ) sed thee with manna , that he might humble , and prove thee ( or tempt thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the lxx . ) to do thee good at the latter end ; that he might tempt thee , that is , that he might render thee approved ; might exercise , and improve thy dependence on god , thy patience , thy obedience . but the word is commonly taken in a worse sense , for an occasion presented with ill purpose , or naturally tending and not easily avoided , of falling into sin ; a stumbling block , a snare ; as when s. paul saith , that they who will be rich , do fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into temptation , and a snare ; thus s. james assureth us , that god tempteth no man ; that is , doth not intend to seduce , or inveagle any man into sin . yet because nothing in the world , either good or bad , doth happen without god's permission , and governance ; and the devil himself must obtain licence from god , before he can tempt any man , or do any mischief ( as we see in job's case , and in the history of ahab ) since god seeth whatever is done , and with greatest ease could hinder it ; and doth not otherwise than for some good end suffer any evill to be designed , or atchieved , it is the style of scripture to attribute such things in some sense to him ; as when god is said to send joseph into egypt to preserve life ; when as in truth his brethren out of envy , and ill-will did sell him thither ; and , god is said to move david to number the people ; when as indeed satan ( as it is otherwhere affirmed ) provoked him to number them ; and that horrid tragedy acted by the jews upon our blessed saviour is said to be brought to pass by the hand and definite counsel of god ; because god foreseeing the temptations , which those men should incurr of committing such acts , and their inclinations to perform them , did resolve not to interpose his power in hindrance of them , but suffering them to proceed , would turn their mischievous practices to an excellently good end , and use them as instruments of his just , holy , and gracious purposes : thus then whereas by temptation here is meant any occasion alluring , or provoking to sin , or withdrawing from duty , with a violence , all things considered , exceeding our strength to resist or avoid ; ( or however such an one , that is apt to overthrow us ) god may be said to bring them into it , whom in justice he permits to be exposed thereto ; although he do no otherwise intermeddle , or concur therein , than by not affording , or by withdrawing his especial direction , and assistance ; leaving them without check blindly or wilfully to follow the sway of their own tempers , the instinct of their vain minds , the bent of their corrupt wills ; the violence of their unruly passions , and appetites ; letting them to fall into the manifold snares of false opinion , evil custom , and contagious example , which the world sets before them ; ( the world , which by its fair promises , and pleasing flatteries enticeth to sin , or by its angry frowns , & fierce threats discourageth from goodness ) permitting the devil , without controll or impediment , by his wiles to delude and seduce them ; which kind of proceeding of god with men is clearly represented in the psalm ; where , of the israelites god says , that having signally declared his pleasure to them , and by promise of great benefits invited them to observe it ; upon their wilfull neglect , he dealth thus with them : but ( says god there ) my people would not hearken to my voice , and israel would none of me ; so i gave them up unto their own hearts lusts ; and they walked in their own counsels . in such manner , if god , provoked thereto by our heinous miscarriages , doth justly bring us into , or doth let us enter into temptation ( as our lord otherwhere expresseth it , pray , saith he , that ye enter not into temptation ) we shall infallibly run into many grievous sins , and desperate mischiefs ; no less surely , than we shall wander , and stumble in the dark , than we shall slide , and fall in the most slippery places ; and sometimes be entangled , when we do walk in the midst of snares , surrounded with traps innumerable , most cunningly laid to catch us : it is not ( saith the prophet ) in man to direct his steps ; so as to go streight , and upright ; 't is not in him to see his duty , to bend his inclinations to compliance therewith ; to restrain his appetites , when sensible objects forcibly press on them ; to govern his passions , when they are vehemently stirr'd to disorderly motion : we do continually need god's instruction to guide us , god's hand to uphold us , god's care , and help to guard us : when therefore , i say , our condition and circumstances do minister dangerous occasions of sin ; when our vain and weak tempers do incline , or betray us thereto ; when the world would smile , or frown us into it ; when the devil violently solicits , or thrusts on toward it ; thus to be destitute of god's grace , thus to be left to our selves , is the most horrible judgment , that can be . in such cases and seasons god's interposal is necessary either to remove those temptations , or to support , and defend us from the prevalence of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keeping us from stumbling and falling ( as s. jude speaks ) not suffering us ( as s. paul expresseth it ) to be tempted above what we are able , but making with the temptation also a way to escape , so that we shall be able to sustain it . that god would please to do this for us , we do here pray ; and in pursuance of this petition we subjoin that , which in part may pass for an illustration thereof ; ( implying an antithesis serving to that purpose : for delivering from evil importeth the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being rescued from temptation , in s. peter ; the lord , saith he , knoweth how to rescue the godly out of temptation , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to preserve from the time of temptation , in the revelation ; which are opposed to bringing into temptation ) partly it may be supposed an improvement thereof ; delivering from evil signifying perhaps somewhat more , than not permitting us to incur occasions strongly inviting us to evil ; even the effectual keeping us from being overborn , or complying with it ; but let us consider that petition it self . but deliver us from evil . from evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; s. chrysostome takes it for the devil ; who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the evil one , the tempter ; who seduceth us to evil : but we shall take it , according to the more common acception : from evil , that is principally from sin , or evil moral and spiritual ; the onely evil , simply and in its own nature such ; and the root of all other evil ; from that , and consequently from all mischief ( evil natural , and temporal ; or evil penal , and afflictive ) which may grow upon , or sprout from thence . as for such evils as these , the want of things necessary , or convenient for us , bodily disease , and pain , disappointment in our designs and ill success in our undertakings , disgrace and reproach upon our good names , dangers , difficulties and distresses concerning our outward estate , distractions , vexations , and troubles of mind about temporal matters , with the like evils , ( in some sense , in some degree evils , or appearing such to our natural sense and fancy ) we may indeed deprecate them ( as even our lord himself did ) with submission ( as he did ) to the wisedom and will of god , in case it pleaseth him , and he thinketh fit to remove them ; but all these things , being but names and empty sounds in comparison to spiritual and eternal evils ( such as are vicious distempers of mind , indispositions to serve god , ill progress in our spiritual affairs , dissatisfaction concerning our state in respect to god ; actual transgression of god's holy will and law ; incurring god's displeasure and disfavour ; being deprived of his grace and assistence ; wanting the communion and comfort of his holy spirit ; remorse of conscience , and anguish of spirit for having violated or neglected our duty ; blindness of mind , hardness of heart ; want of love , reverence , devotion toward god , of charity and good-will toward our neighbour ; of sobriety , humility , regularity of passion , and calmness of temper in respect to our selves and the inward frame of our souls ; these , i say , and such like evils ) we should absolutely request of god , that he in mercy would deliver and free us from them ; they being irreconcileably repugnant to his will and glory ; and inconsistent with our eternal welfare . yet even these , and all other things we do request onely in general terms , leaving the distinct matter , and manner and measure , according to which they should be dispensed , to the wisedom , and goodness of god ; who doth ( as our lord telleth us ) know what things we need before we ask him ; and is not onely able ( as s. paul says , but willing also ) to do for us superabundantly above what we can ask , or think . we are hereby ( it seems ) taught this point of good manners in our devotion , not to be tediously punctual and particular in our prayers , as if god needed our information , or were apt to neglect the particulars concerning our good . we shut up all with a doxology , most sutable to the nature of devotion , signifying our due faith , our affection , and our reverence toward god : for thine is the kingdom , the power , and the glory , for ever , and ever . amen . that is , for thou hast a perpetual and unmoveable authority whereby justly to dispose of all things ; thou hast an indefectible , and irresistible power , whereby thou canst effect whatever seems just and good to thee ; wherefore we profess onely to rely upon , and seek help from thee ; with hope and confidence we address our selves to thee for the supply of our needs ; thine is the glory ; all honour and reverence , all love and thankfulness are due unto thee , therefore we render our adorations and acknowledgments to thee . even so to thee , god the father , god the son , and god the holy ghost be for ever ascribed all glory and praise . amen . an exposition of the decalogue . although this systeme of precepts may seem to have been in its design rather political , than moral ; to regard publick , and external , rather than private , and interiour action ; that great branch of morality , which respecteth our selves in our private retirements , or in our particular conversation , sobriety of mind and manners , being scarce touched herein , at least not openly and plainly expressed ; as also devotion toward god ( in any of its kinds , of praise , thanksgiving , confession of sin , prayer and intercession ) that great part of natural religion , being not explicitly , and positively injoined : although also ( as by the introduction thereto , and some passages therein , especially as it is delivered in deuteronomy , may appear ) it seemeth particularly to concern the jewish nation ; a people called , and chosen by god out of all nations , to be governed in a more special , and immediate manner by god himself , obliged to him by peculiar benefits and favours , designed by him to a separate manner of living ; being also perhaps in temper and disposition as well as in condition and circumstances of life different from other people ; whence laws convenient , ( or in a manner necessary ) for them , might not so well sute to all others ; upon which accompts as other of their laws , so perchance some passages in this notable part of them may not unreasonably be deemed peculiarly to concern them ; although however this systeme doth more directly and immediately oblige that people , all being formally , and in style of law directed onely to them , promulged in their ears , expressed in their language , inserted into the body of their laws as a principal member of them ; it being also expresly called a covenant with that people ( he declared unto you , says the text , his covenant , which he commanded you to perform , even ten commandments ) and accordingly was reposed in the ark , hence it seems named the ark of the covenant , the which , when all nations should be converted to god , and admitted into the church , was ( as the prophet jeremy foretold ) to be utterly discarded and laid aside . ( in those days , saith god in him , they shall say no more the ark of the covenant of the lord ; neither shall it come to mind , neither shall they remember it , neither shall they visit it ; neither shall that be done any more . ) hence although some passages herein , according to their primary , strict , and literal meaning might never have been intended universally and perpetually to oblige ; yet notwithstanding these exceptions , if we consider , . the manner of its delivery ; with what extraordinary solemnity it was proclaimed ; how it was dictated immediately from god's own mouth ; and written with his finger ; on . the matter of it , containing the prime dictates of natural reason , the chief rules of piety toward god , and equity toward our neighbour ( whence those elogies conferr'd on it , in nehemiah : thou camest also down upon mount sinai , and gavest them right judgments , and true laws , good statutes and commandments ; and by saint paul : the law is holy ; the commandment holy , just and good ; ( for that commendation doth i suppose especially respect this part of the jewish law ; out of which he takes his instance , thou shalt not covet ) if we also consider , . the end and design of these precepts , which was to ground them in true notions of religion , and to dispose them to the practice of righteousness ; to render them loyal and acceptable subjects to god ; to promote god's glory , and their own good ; which being expressed in general concerning their law , doth more especially agree to this systeme ; being as the base and platform , the heart and quintessence of all their other laws ; the which seem added as superstructures on it , or fences thereof : . if we also consider , that our saviour did not derogate from this law , but declared his intention onely to expound it , or to ampliate , and extend it ( they are the words of tertullian and irenaeus ) and how the apostles do sometimes allege some passages in it , as retaining some authority , and force to oblige . . considering also farther , that there is no commandment herein ( howsoever , according to its immediate and direct sense seeming peculiar to that people ) which may not in a larger , or in a mysterious and spiritual meaning ; which at least may not according to good analogy , or parity of reason concern us ; obliging us , if not by direct authority in punctual manner to the very same thing , yet , as a signification of god's pleasure and approbation , to somewhat answerable and like thereto ; . lastly , if we consider that all , or the greatest part of , the main duties concerning us are either plainly expressed , or closely insinuated in them ; or may at least be conveniently reduced to them ; our saviour himself having gone before , directing us in the matter and manner of doing it ; considering , i say , these things , we have no small reason to yield great veneration to this ancient systeme of precepts ; and to acknowledge the great use thereof in order to the guidance of our life , and practice : we accordingly shall so descant thereon , as by considering the main drift , intrinsick reason , and spiritual intention of each particular , to reduce the chief precepts of christian doctrine , which oblige us , thereto . premising thus much i address my discourse to the particulars ; omitting all controverted niceties concerning the division thereof ; and all circumstantial questions ; touching onely such things , as shall appear substantial , and usefull . god spake all these words , saying : this is a title , or superscription like the par de le roy , ( by the king ) at the head of a proclamation declaring from whom , and in what manner , that which follows doth come ; and therefore implying what it is , and how it should be received . god spake ; it comes from god as authour ; and that most immediately , as it were from his own mouth ; and hath consequently the nature and force of a law , obliging to highest regard and obedience ; as that which proceedeth from the most sovereign , unquestionable , and uncontrollable authority ; which is promulged in a way most evident , and most direct : every signification of god's purpose , or pleasure is usually called god's word ; for god ( as the apostle says ) in divers kinds , and manners did speak unto the fathers ; and to every such word our ear should be attentive , our heart should be submissive , our hand should be obedient ; but especially they should be so , when god himself immediately declares his mind and will ; as he did notoriously in this case , by a great voice , distinctly audible and intelligible , miraculously formed by himself : behold , say the people , the lord our god hath shewed us his glory , and his greatness , and we have heard his voice out of the midst of the fire ; we have seen this day , that god doth talk with man , and he liveth : and if whatever is in god's name ( by message of angels , by inspiration of men , or by any other ways ) revealed must be entertained with all submiss respect , what regard is due to that word , which god is pleased , not by his ministers and instruments , but himself in person , as it were , to pronounce ? these words : that is these speeches , or sentences ; ( for so a word in scripture style signifieth ) or these things , and matters ( for the hebrew word debarim , as the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth both words and things : they are several times in the pentateuch called the ten words , or ten things ; whence the systeme of them is named the decalogue . all these words : all , without distinction or exception , did proceed from the same authority , and in the same manner ; and all therefore do require the like regard , and observance to be yielded to them : i am the lord ; or , i am jehovah , thy god , which brought thee out of the land of egypt : these words are by some taken for a precept ; injoining the acknowledgment , and acceptance of god , answerable to what is here implyed ; and consequently all the positive duties of religion , deducible hence ; but we see the style is declarative , and assertive , not directly imperative ; and so it may pass rather as a preface farther enforcing obligation to obedience ; wherein are expressed , or intimated the chief reasons , upon which it is grounded ; every word containing in it somewhat of remarkable emphasis : i am jehovah ; or that very same god , who under this appellation discovered my self to thy forefathers ; who enacted a special covenant with them ; who received homage , worship , and engagements to service from them ; who promised especial protection and favour to them , and to their seed ; that jehovah , who indeed am , what this name importeth , the onely true and real god ; eternal , independent , and indefectible in essence ; true and infallible in word ; constant and immutable in purpose ; firm and faithfull in performance of whatever i promise , or threaten : that same jehovah i am ; to whose words therefore , upon all accompts of reason , of duty , of interest thou particularly dost owe most submissive attention , and obedience . thy god : that supereminent being , and power , to whom thou peculiarly dost owe worship and honour , love and affection , duty , and service : who although he be indeed the lord of all the world , yet beareth a special relation unto thee ; as having chosen , and avouched thee to be a special people to himself , above all the people , that are upon the face of the earth ; having promised thee to make thee high above all nations , which he hath made , in praise , and in name , and in honour ; and having by many signal demonstrations of favour and mercy confirmed to thee the performance of his covenant , and promise ; thou also reciprocally having avowed me to be thy god , to walk in my ways , to keep my statutes , my commandments , my judgments , and to hearken to my voice . who brought thee out of the land of egypt ; out of the house of bondage : this is a particular , and most remarkable instance , by which it appeareth what god it is , that doth thus impose law upon them ; and how they are obliged to entertain it : that god it is , who in pursuance of his singular favour toward thee , and of his covenant made with thee , hath particularly obliged thee by so eminent a benefit , in a manner so full of wonder in it self , so full of grace toward thee , delivering thee from saddest oppression and slavery , bringing thee into a desirable state of present liberty , and of sure tendency ( not otherwise than by thy fault to be frustrated ) toward enjoyment of rest , of plenty , of all joy and comfort in the promised land ; declaring hereby , as his glorious and divine perfections of wisedom , and power , so his exceeding goodness toward thee , his faithfull care over thee , his readiness and sufficiency in all thy needs and exigencies to protect , preserve , and deliver thee : i then being such , jehovah , the onely true god ; thy god , by particular engagement , and endearment ; thy gracious and bountifull benefactour not in will onely , but in deed ; do thus propound my will unto thee ; and upon all accompts of general and special duty ; of reason , of justice , of gratitude require thy regard , and observance of what follows . now what god in a direct , and literal sense thus speaketh to the jewish people , may according to likeness of case , and parity of reason ( especially in a mystical and spiritual way ) upon more considerable , and effectual accompts be applied unto us : the lord jehovah is such no less to us than to them : he is the same yesterday , to day , and for ever ; to him , as to the onely , true , eternal , and almighty god , the essential authour , lord , and governour of all things , our highest respect , and observance are due ; he also , in a stricter relation , founded on higher grounds , is our god , having chosen us , and consecrated us more especially to himself ; having received us into a closer confederacy ( a new and better covenant , as the apostle calls it , established upon better promises ) having obliged us by granting nobler privileges , and dispensing more excellent benefits to us : who likewise hath brought us up out of a spiritual egypt , and state of infinitely more wretched bondage ; hath rescued us from the tyrannical dominion of satan ( a far more intolerably cruel and hard master , than any pharaoh ) hath freed us from serving sin in our souls and bodies , a far harder service , than making bricks , or any bodily toil can be ; who hath conducted us in the way , and conferr'd on us an assured hope ( if we be not wanting to our selves , and our duty ) of entring into the heavenly canaan , a place of perfect rest , and unconceivable bliss : who ( as s. paul expresseth it ) hath delivered us from the power of darkness , and translated us into the kingdom of his most beloved son : who therefore here , according to spiritual intent , may be understood to speak in a higher strain to us ; justly exacting a more punctual and accurate obedience to his commandments . but so much for that part , which seems introductory . i. commandment . thou shalt have no other god's before me . 't is in the hebrew ; there shall be to thee no other gods ( or no strange gods ; for alii some render it , some alieni ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( al-panai ) to my face , or at my face ; that is in comparison , or competition with me ; so as to be confronted to me ; or together and in consort with me : i am he ( saith god otherwhere ) and there is no god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( immadhi ) with me ; or beside me ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lxx render it ; and so the phrase commonly importeth ; as in that saying of the scribe , answering to this : there is one god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there is no other god beside him : but we need not criticize on the words , the sense being plain ; as containing a prohibition of assuming any other into partnership with the one true god ; acknowledging in mind , or in outward expression any other for god. the precept , as most of the rest , is in form negative , and prohibitive , but supposeth and implyeth somewhat affirmative and positive ; as the rest also may be conceived to do . it implies this affirmative precept , thou shalt have me for thy god : now to have for our god , signifies as to internal disposition of mind a most high esteem , honour , dread , and love of that being , as endued with attributes , and perfections superlatively excellent ; the admiring all his works , approving all his actions , acquiescing in all his proceedings and dealings with us ; the reposing our hope and trust in him as most able and willing to help us , and do us good ; in outward expression to acknowledge , praise , and bless him as such ; to yield all sitting demonstrations of respect to his name , and to whatever is specially related to him ; patiently to submit to his will , and readily to obey his commandments : these principally and the like acts of internal devotion , and external piety are comprized in the words , having him for our god ; and we are to understand them here injoined to us ; the same , which is in scripture called the fearing , the serving , the worshipping , the loving god with all our heart , and all our soul , and all our mind , and all our might . this is implied ; and it is expresly prohibited us to yield to any other , beside him , the like esteem , acknowledgment , or service : that there is in truth but one such being , to whom eminently those acts are due , nature , ancient tradition , general consent , and especially divine revelation do assure us ; whereupon is consequent , that yielding them ( yielding , i say , those opinions , estimations , and affections of our mind , or those acknowledgments and expressions in word , or those performances in deed or work , which we before specified ) to any other being whatever , whether really existent in the world , or meerly formed by our imagination , is highly unreasonable , unbeseeming us , and unjust toward him . . it is highly unreasonable , as false and groundless in it self ; as vain and unprofitable to us ; as productive of many bad effects . it is from errour in a matter of the highest nature , and mainest consequence ; and so beyond any other mistake hurtfull to us , as reasonable and intelligent creatures ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the transmuting the truth of god into a lye , s. paul calls it ; reckoning it for a grievous folly , and crime . it is a vanity of all most lamentable ; a pursuance of shadows , an embracing of clouds ; a building in air , or meer vacuity ; a leaning upon that , which hath no substance , or no strength to support us ; a dreaming and doting upon meer nothing ; whence those false deities well in scripture are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vanities , for that as they have no truth , or substance , or efficacy considerable in them , so all our thoughts , affections , expectations , and labours are idly misemployed , and unprofitably mispent upon them . . it is also a thing most unbeseeming us men , ( whom god hath placed in so high a rank of worth and dignity , among his creatures ; who are in our original so near of kin , so like in nature , so dear in relation , and regard unto god himself ) to admire , and worship , to place our choice affections upon , to afford lowly submissions unto , to rest our hope and confidence in any other , but him , who alone truly so far excels us , and can worthily challenge such respects from us ; all flattery is base and unworthy , but this of all is the worst and most unbecoming . . to do so , is also most unjust and injurious to god ; to whom as to the authour of our being , and of all our good received since , we do ow all that our mind can yield of reverence , all that our heart can hold of affection , all that our tongue can utter of praise , all that our utmost might can perform of service ; and since the exhibiting to any other thing part of these must needs not onely by that communication debase , and derogate from their worth , but also withdraw them in great measure from him , so diminishing and embezilling his due ( for we cannot , as our saviour teacheth us , together adhere unto , or serve divers masters ) therefore having any other god , but the true one , is a high indignity , and a heinous injury to him . this command therefore is most reasonable upon many accompts ; which as it hath been in grossest manner violated by those , who have not acknowledged , or worshipped any god at all , and by those who have acknowledged and adored many gods ( by all atheists and polytheists ) from which transgressions thereof we christians may seem totally exempt , who in formal profession and practice have but one god ( the maker and lord of all things , infinitely perfect , and glorious ) yet there are many subtle , and perchance no less mischievous transgressions thereof , of which even we may be very guilty , and to which we are very obnoxious . if we do not with all our hearts reverence , and love the most wise and powerfull , the most just and holy , the most good and gracious god ; if we do not trust and hope in him as the fountain of all our good ; if we do not diligently worship and praise him ; if we do not humbly submit to his will , and obey his laws , we break the positive intent of this law , not having him for our god ; being indeed like those , of whom s. paul speaketh , who profess to know god ( that is , who in words and outward pretence acknowledge him ) but in works deny him , being abominable , and disobedient , and to every good work reprobate . likewise if we frame in our fancy an idea untrue , disagreeable unto , or unworthy of that one most excellent being , and to such a phantasm of our own creation do yield our highest respects , and best affections , we break this law , and have another god to our selves . if upon any creature ( whether our selves , or any other thing ) we impart our chief esteem , or affection ; or employ our most earnest care and endeavour ; or chiefly rely upon it , or most delight in it , that thing we make a god unto us , and are guilty of breaking this law ; hence saint paul more than once calls the covetous ( or wrongfull ) person an idolater ; and our lord calls the ●mmoderate pursuit of riches , the serving ( or worshipping ) of mammon ; and saint paul speaketh of some persons , who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lovers of pleasures , rather than lovers of god ; of whom otherwhere he says , that their god was their belly : we meet with those in the scripture , who put their trusts in their horses , and their chariots ; with those , who sacrifice to their net , and burn incense to their drag ; with them who trust in man , and make flesh their arm ( men of mezentius his faith ; ready to say with him , dextra mihi deus est , & telum quod missile libro ) with those , whose heart is lifted up ( as the prince of tyre in ezekiel ) and who say they are gods ; these , and whoever practise in like manner , are so many transgressours of this covenant : in short , whoever chiefly regards and affects , seeks and pursues , confides and delights in wealth , or honour , or pleasure ; wit , wisedom , strength , or beauty ; himself , friends , or any other creature , he hath another god , against the design , and meaning of this holy law. ii. commandment . thou shalt not make unto thee any graven image , &c. the first commandment determined the final object of our religion ; this doth limit the manner of exercising and expressing it ; as to the chief intent of it , interdicting that mode , which in the practice of ancient times had so generally prevailed , of representing the deities ( apprehended so ) in some corporeal shape , and thereto yielding such expressions of respect , as they conceived sutable and acceptable to such deities . i cannot stand to declare the rise , and progress of such a practice ; how the devil's malice , and some mens fraud conspiring with other mens superstitious ignorance and fondness , prevailed so far to impose upon mankind ; i shall onely observe , that men naturally are very prone to comply with suggestions to such guises of religion : for as the sense of want , and pain , and manifold inconvenience , not to be removed or remedied by any present sensible means , doth prompt men to wish , and seek for help from otherwhere ; and this disposes them to entertain any hopes propounded to them ( with how little soever ground of probability ) of receiving it from any absent , or invisible power ; as it also consequently engageth them to undertake any conditions required by those , who propound such hopes , as needfull for obtaining thereof ; whence the ordinary sort of men are very apt to embrace any way of religion suggested to them , especially by persons of credit , and authority for knowledge ; so also , when the proposition thereof doth come attended with circumstantial appearances , and shews gratifying their senses , or humouring their passions , or delightfully amusing their fancies , it most easily allures , and takes them ; as likewise on the other side , when abstraction of mind , and restraint of passion are required , and sense or fancy are little entertained thereby , men are somewhat averse from such proposals of religion , and are not so easily brought heartily to like , or earnestly to embrace them ; wherefore since the propounding of images and sensible representations ( relating to somewhat not immediately discerned , from whence men are promised the supply of their needs , or relief from the inconveniencies , which they endure ) by their magnificency , beauty , curiosity , strangeness , or even by their sensibility it self , do make so facile , and pleasant impressions upon the dull and low conceits of men , it is the less wonderfull , that men commonly have been so easily inveagled into such idolatrous superstitions ; so unreasonable in themselves , and of so mischievous consequence . for what can be more senseless , than to imagine , that that being , which in wisedom and power is sufficient to over-rule nature , and thereby to afford us the assistance we need may be resembled by any of these corporeal things , the best of which we cannot , without debasing our selves , esteem superiour to our selves ? how unreasonable is it to conceit thus , how unworthy is it , and unsutable to the dignity of our nature , derived from heaven , to crouch unto such mean representations ? it is s. paul's discourse : being ( saith he ) the off-spring of god , we ought not to think , that the godhead is like unto gold , or silver , or stone graven by art , and man's device . how injurious also to that most excellent nature must it be to frame , and expose to view such not onely homely and mean , but in respect of the divine nature , most foul and ugly portaictures of him , which cannot but tend to vilifie him in men's conceit ? * he that should form the image of a serpent , or a toad , and exhibit it as the similitude of a king , would surely derogate much from his majesty , and beget very mean and unbeseeming conceits of his person in their minds , whom he should perswade to take it for such ; and infinitely more must he detract from the dignity , and diminish the reverence due to that immense , almighty , alwise , most pure and perfect being , who shall presume to present any sensible , any finite , any corruptible thing as a resemblance of him ; changing ( as s. paul expresseth it ) the glory of the incorruptible god into an image made like to corruptible man , and to birds , and fourfooted beasts , and creeping things ; as the israelites are said to have changed their glory ( that is , their glorious god ) into the similitude of an ox , that eateth grass : no wonder it was , that they , who used such expressions of their religion , had so low opinions concerning those supposed deities whom they worshipped ; that they supposed them liable to such passions , fathered such actions upon them , described them as vile in their dispositions and their doings , as they represented them in their shape : most reasonable therefore is this prohibition of making any resemblance of what kind soever ( by picture , sculpture , or fusion ) in order to religious adoration ; and yielding to them any such signification of respect , which the custom or consent of men hath appropriated to religion ; as bowing , falling down , lying prostrate before them , or the like : most reasonable i say , for since there is but one proper , and allowable object of our worship , as the first commandment declares and enacts , the making an image of any other existent in nature , or devised by our own fancy in order to the worship thereof , is but a pursuance of that unreasonable , unhandsome , and unjust superstition there forbidden ; adding some absurdity in the manner to the pravity in the substance of such worship . and as for that one true object of our devotion , the eternal , immense , and all perfect god ; the glorious excellency of whose nature doth infinitely transcend our comprehension , and consequently of whom we cannot devise any resemblance not infinitely beneath him , unlike to him , unworthy of him ( whereby we shall not disparage him , and expose him to irreverent apprehensions , especially with the gross vulgar ; whereby indeed we shall not cloud his true inimitable perfections , and affix imperfections to him ; blending inexpressible truth with apparent falshood ) it must be therefore a profane folly to pretend the representing him by any image ; and the doing of it is upon such accompts in many places of scripture forbidden ; and that it is so here , according to the intent of this precept is plain by that place in deuteronomy , where moses reports the ground of this prohibition : take ye therefore ( saith he ) good heed unto your selves ; for ye saw no manner of similitude on the day , that the lord spake unto you in horeb , out of the midst of the fire , lest you corrupt , and make you a graven image : no shape representing god did appear at his utterance of these laws , to prevent their framing any resemblance of god , and taking occasion to practise this sort of worship ; thereby implyed to be unreasonable . and the prophet esay having in sublime language and discourse set out the incomparable greatness , power , and majesty of god ( who hath measured the waters in the hollow of his hand , and meted out heaven with a span , and comprehended the dust of the earth in a measure , and weighed the mountains in scales , and the hills in a ballance ; before whom the nations are as a drop of a bucket , and are counted as the small dust of a balance — yea before whom all nations are as nothing , and are counted to him less than nothing and vanity : who sitteth upon the circle of the earth ; and the inhabitants thereof are as grashoppers ; who stretcheth out the heavens as a curtain , and spreadeth them out as a tent to dwell in ) having , i say , in this , and more such language endeavoured to describe the might , and majesty of god , he infers : to whom then will ye liken god ; or what likeness will ye compare unto him ? and thereupon he proceeds to discourse against making images for religious use . like whereto is the discourse of s. paul to the athenians : god ( saith he ) who made the world , and all things that are therein , being lord of heaven and earth , dwelleth not in temples made with hands ; nor is worshipped by the hands of men , — we therefore being the off-spring of god , ought not to think that the godhead is like unto gold , or silver , or stone , the engravement of art , and man's device ; in which place , as the forming any image to represent divine things is manifestly prohibited ; so the reasons which we touched against such practice , are discernibly enough insinuated . neither should we omit , that this law is confirmed in the new testament , and there made a part of god's new law : for we are therein often commanded to flee idols , not to be idolaters , to shun idolatry as a most heinous crime , of the highest rank , proceeding from fleshly pravity , inconsistent with good conscience , and exposing to damnation : for the meaning and notion of idolatry in which places , why should we understand it otherwise , than according to the plain sense of the word , which is the worship of images , or resemblances ? why should we take it otherwise , than as opposite to god's law , then in force ? why shold we otherwise expound it , than according to the common notion and acceptance of god's people at that time ? the word idolatry was unknown to other people than the jews ; among the jews it signified the violation of the second commandment ; wherefore the observance of that commandment is established and enforced by the apostles . the jews detested the worshipping any images ; their detestation was grounded on this law ; they therefore , who earnestly exhort them to continue in detestation thereof , do confirm , and enforce the obligation of this law ; nor can we reasonably suppose any distinction , or reservation for any idolatry ( or any worshipping of images ) as lawfull , or allowable to christians ; since the apostles as they found it universally prohibited to the jews , so they continued to charge christians against it . this discourse hath more force , considering that the same reason , upon which this law was enacted , doth still apparently continue ; men still unmeasurably affecting this fancifull way of religion , being apt in the exercise thereof ( if not curb'd by a law ) to dote upon sensible representations ; being averse from raising up their minds to the onely true object of worship , as endued with intelligible , and spiritual perfections : this the experience of mens wild eagerness for images , reliques , and other such foolish trinkets , which had almost quite oppressed our religion ( as in many ages the best and wisest men did observe and complain ) doth plainly evince . we may add , that if the common tradition and consent of the ancient church is in any case a ground of perswasion , or rule of practice to us , we are thence obliged to disapprove , and decline the worshipping images ; for nothing can be more evident than that all such worship was not onely carefully eschewed , but zealously detested by the primitive christians : this is manifest from most express words of the fathers generally impugning and condemning all worship of images ; which are as applicable to that worship , which hath been practised among christians , as to that of the heathens ; their expressions do not signifie , nor their arguments prove any thing , if any worship of images be allowable , if they do not as well condemn and confute the modern , as the ancient romans ; they could not with any reason , or modesty have used such words , or urged such reasons , if their practice had been like that , which afterward crept into the church ; their darts then against pagan idolatry easily might , surely would have been , retorted on themselves ; which is so far from having been done , that the pagans accused them for having no images * ( celsus objecteth , † saith origen , that we shun making altars , statues , and shrines , thinking this to be a faithfull pledge ( or mark ) of our secret communion together : this origen answers by confessing the matter of fact ; but defending the right ; not for your reason , saith he , we shun these things , but * because we , by the doctrine of jesus , having found the true manner of piety toward god , do eschew those things , which in conceit or appearance of piety do make men impious — and the images of christians are ( saith he ) their vertues , whereby they resemble god ; and truly worship him ; and every good christian , carefully imitating god , is his best statue . yea the fathers were so far from practising worship of images that some of them condemn the simple making of them ; calling the art of doing it a fallacious art , introduced by the devil and forbidden by god ; expounding this commandment so , as that in it not onely the worshipping , but the forming any similitude is forbidden : * ( moses , saith clem ▪ alex . did of old expresly give law , that no carved , or fusile , or plaistered , or painted portraicture , or imagery should be made ; that we should not attend to sensible things , but pass to things intelligible : and † tertullian in several places saith the same . whether their exposition ( concurring it seems with the common opinion of the jews in their time ) were true , i shall not now discuss ; that making any similitudes in order to worship is prohibited , is most evident . in fine , divers of the fathers say , that all the commands in the decalogue , excepting the sabbath , do continue in force , as naturally obligatory , and as confirmed by the christian law : for instance s. augustin in his epistle speaketh thus : the other precepts ( excepting the sabbath ) there ( in the decalogue ) we do observe properly as they are commanded without any figurate observation ; for we have manifestly learnt , not to worship idols , and not to take the name of the lord our god in vain , to honour father and mother , &c. do not figurately pretend one thing and mystically signifie another thing , but are so observed as they sound . but so much for the prohibition : i shall add , that we may conceive this positive precept implied , and intended here , that in our devotions and religious services of god we should raise our mind above gross sense and fancy ; that we should entertain high and worthy conceptions of god ; that we should apprehend him incomparably superiour to all things , which we do see or know ; that we direct our minds unto him as to a being transcendently perfect in goodness , justice , wisedom and power , above what we can comprehend and think ; that which our saviour calls worshipping god in spirit and truth ; which is ( as i take it ) the special positive duty of this commandment . i need not farther to urge , how presumptuous and dangerous the practices of those men are , who ( to the great danger , and scandal of christianity among jews , and mahometans , and men of other religions ) notwithstanding these commandments of god , backed with others , of the same import , frequently occurring in the holy scripture , ( never that we find any intimation of , repealed or relaxed ) particularly against that signal one made use or by our saviour , thou shalt worship the lord , thy god , and him onely shalt thou serve ; without any ancient good authority , or example , without any necessity or good reason inducing , do not onely yield themselves , but violently force others to yield unto angels , and unto the souls of dead men ( men of dubious state in reference to god , not having past the last trial and judgment , the result whereof 't is a profane temerity in us peremptorily to anticipate ) all kinds of worship , both internal ( reposing trust and hope in them of obtaining benefits from them ; attributing unto them in their esteem the knowledge and power , which for all that we can know are incommunicably proper unto god himself ) and external , of prayer and invocation , of praise and thanksgiving ; and not onely thus as to the substance imparting a kind of divine worship to them , but as to the manner , erecting images of them , even in the places devoted to god's own service , and affording to them the same expressions of reverence and respect , that we do or can present unto god himself ( with great solemnity dedicating such images to them , with huge care and cost decking them , with great semblance of devotion saluting them ; and casting themselves down before them ; carrying them in procession , exposing them to the people , and making long pilgrimages to them ; ) so that instead of the spiritual worship of god himself , peculiarly required of christians , and to which our religion is perfectly suted , a religion chiefly employing sense , and fancy , and for the greatest part directed unto the representations of creatures is substituted , in despight , as it were , and in defiance of these commandments : the plain force of which they endeavour to elude and evade by slender pretences , and subtle distinctions , by the like to which there is no law , which may not as easily be rendred insignificant , and invalid ; never in the mean time considering , that these laws were not given to employ the wits of sophisters and schoolmen ; but to direct the practice of rude and plain people ; to which purpose no law , after such artists have had the handling of it , can signifie any thing : nothing being so clear which by their cavillations and quirks they cannot confound ; nothing so smooth wherein they cannot find or make knots . there is subjoined to these two commandments ( as we reckon them ; others * have accounted them but one ; and their opinion is somewhat countenanced , by what is added here seeming to bear a common respect to both , there is i say subjoined ) a reason , or rather a contexture of reasons strongly pressing and encouraging to obedience , deterring and discouraging from disobedience to them ; or indeed generally to all god's commandments , but especially unto these , most immediately relating to him : for i the lord thy god am a jealous god. ( am el kanah , fortis zelotes , as the vulg. latine reads it : it may seem to have been a name of god , implying , as all the other names of god do , some attribute of god ; for it is in the th . of exodus , said : thou shalt worship no other god , for the lord , whose name is jealous , or kana , is a jealous god ; ) i am a jealous god , that is , a god very tender of my honour , and of my right ; who am impatient of any mate , or competitour in respect to those duties , which properly and incommunicably belong unto me ; i am ( saith god in the prophet esay ) the lord , that is my name , and my glory i will not give to another , nor my praise to graven images : this jealousie doth contain in it not onely a strong dislike , but a fierce displeasure , against the infringers of these laws : for the lord thy god ( saith moses in deuteronomy , pressing the observance of this same precept , concerning the worship of images ) is a consuming fire , he is a jealous god : and if god be thus jealous , so easily provoked to indignation by our detracting his due honour , and imparting it to any other , we have great reason to be afraid of incurring the guilt of either ; for who can stand in his sight , when he is angry ? who can support the effects of his displeasure ? uisiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me . visiting the iniquities of fathers upon the children ; god doth not onely punish those persons themselves , who commit notorious and heinous sins ( such as these of idolatry and profaneness , whereby he is publickly wrong'd and dishonoured ) but the more to deter men ( who naturally bear much regard to their posterity , and are afraid to be , ashamed to appear the causes of ruine and calamity to their family ) he declareth that in respect to their doings it shall go ill with their posterity ; they shall therefore be more strictly and severely dealt with ; they shall upon this score be capable of less favour and mercy from god , than otherwise they might have been : for we must not hereby understand , that god will arbitrarily inflict undeserved pains upon the children of bad men for the faults of their ancestours ( god doth expresly disclaim such kind of proceeding ; the son shall not bear the iniquity of the father ; the soul that sinneth it shall die ; saith he in the prophet : and , every one shall die for his own iniquity ; every man that eateth the sowre grape , his teeth shall be set on edge ) but that he will upon that accompt withdraw his free favours from them 〈…〉 that measure of grace and indulgence , which otherwise the son of such a person ( had he not been a great traitour against god ) might according to the general course of god's goodness have received , the which might have more effectually restrained him from sin , and consequently have prevented his guilt and his punishment , god may well ( in consistence with his justice and goodness , to manifest his detestation of heinous wickedness ) withhold from him . such a son , if he do fall into personal offences ( for that also is to be understood ; otherwise such is the goodness of god , that he hath declared , if a son seeing his fathers sins , and considering doth not the like , he shall not die for the iniquity of his father , but shall surely live ; if i say he falleth into personal sins ) god will visit ; that is , will use a close inspection and animadversion upon him , will severely punish and avenge his sin ; not onely upon his own , but on his father's accompt ; examples of which proceeding do in the divine histories frequently occurr ; in solomon , in jeroboam , in baasha , in ahab , in jehu , and in others . of them that hate me . we may observe that in the scripture style the transgressours of god's laws are termed haters , and enemies of god ; because their actions signifie a disposition of mind in them repugnant to the mind of god ; and because by them they resist , and oppose god's will ; no wonder then if god deal thus severely with them . but god not onely deters from disobedience by threatning a train of punishments , but he encourageth to obedience by a declaration of his intention ( or promise ) graciously to reward not onely upon the obedient persons themselves , but upon their posterity for ever ( in a manner ) unto thousands , that is unto a thousand descents : shewing mercy unto thousands of them that love me , and keep my commandments . shewing mercy ; god doth not absolutely promise , that he will forbear to punish the posterity of good men , in case they offend , but that he will shew mercy , and deal the more favourably with them in that respect : his meaning and method in these cases are plainly represented in those words concerning david : if his children forsake my law , and walk not in my judgments , if they break my statutes , and keep not my commandments ; then will i visit their transgression with the rod , and their iniquity with stripes ; nevertheless my loving kindness will i not utterly take from him — : god declares he will punish the offending children of very good men , yet so that their misdeeds shall not interrupt his kindness toward the rest of their posterity , or abolish his remembrance of their goodness : so we may see god dealt with abraham , and the patriarchs , passing by ( in memory of their love and reverence to him ; and their faithfull obedience to his will ) the manifold provocations of their posterity ; so that he did not for a long tract of time , and after many generations past suffer them ( according as their personal demeanour highly deserved ) to incurr ruine ; upon this consideration he brought them out of egypt , he settled them in canaan , he frequently delivered them from their enemies , he restored them from oppressions , and captivities ; as is often expressed , and insinuated in scripture . so also it is frequently mentioned , that for david's sake , his posterity , although highly provoking god by their miscarriages , was protected and preserved ; i cannot stand to mention places : i shall onely farther note that which is very obvious , and most remarkable here ; the difference between god's proceeding in way of severity , and in way of favour ; by a vast proportion the expressions of god's mercy do exceed those of justice , although both insisting upon like , or correspondent grounds : he visiteth the iniquities of disobedient fathers unto the third or fourth generation , but he sheweth mercy to a thousand generations of those that love and obey him ; he soon forgetteth the wrongs done , but he long retaineth in memory the services performed to him ; which consideration should work upon our ingenuity , and engage us willingly to obey so gracious a lord. it is also observable , that as disobedience is styled hatred of god , so loving god and keeping his commandments are conjoined as terms equivalent : they are indeed inseparably connected , love being a certain cause of obedience , obedience an infallible sign of love : he that hath my commandments , and observeth them , he it is ( saith our saviour ) that loveth me : and , if any man loveth me , he will keep my word . but i pass forward to the next , iii. commandment . thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless that taketh his name in vain . it consisteth we see of a precept , and of a reason deterring from disobedience thereto , by declaring or threatning the mischief ensuing thereon . the precept is : thou shalt not take the name of the lord thy god in vain : it might be rendred , thou shalt not bring the name of the lord thy god to a vanity ( or to a lye , for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shaveh , frequently importeth ) that is ( as it seems interpreted in a parallel place , where most of these laws are repeated , inculcated , and fenced by additional injunctions ) thou shalt not swear in my name to a falshood ; and in the th . psalm , to lift up one's soul to vanity , is explained by swearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( lemirmah ) to deceit , or falshood . josephus expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to adjure god to no bad matter ( or to no false matter , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly in good writers is taken . ) and our lord himself in his sermon on the mount seemeth to respect this law , when he says ; ye have heard that it was said to the ancients , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye shall not forswear , but shall render to the lord your oaths ; for he doth immediately before cite other passages out of the decalogue ( thou shalt not kill , thou shalt not commit adultery ) with intention to explain or extend them ; and therefore probably he proceeds respecting this law , the most conspicuous of all those , which relate to this matter ; and if this law be ( as some conceive ) supposed to signifie more strictly , it had been more sutable to his purpose to cite it , than any other of more lax importance ; his drift being plainly to extend in matter ; and to streighten in obligation even the fullest , and strictest of ancient laws , at least as they were then commonly expounded , and understood ; yea even in this case our lord seemeth to affirm that the ancients had no law strict and perfect enough for evangelical practice : considering which things , it is probable , that the prime intent of this law is to prohibit that great sin of perjury , that is of invoking god's attestation to a lie ; thereupon appealing to him as witness , and judge , that what we assert is true ; as a surety , that what we promise we do stedfastly resolve and shall faithfully endeavour to perform ; implying also , that we do expect a curse , and vengeance from him upon us , if we be found knowingly to falsifie in our affirmation , or wilfully to violate our promise . swearing is in its own nature immediately an act of religion , and as such was injoined by god ( thou shalt fear the lord thy god , and serve him , and shalt swear by his name ; ) it expresseth the pious persuasion we have concerning god's chief attributes and prerogatives ; of his omnipresence and omniscience ( extending to the knowledge of our most inward thoughts , and secret purposes ) of his watchfull providence over what we do , of his justice , and fidelity in maintaining truth and right ; in avenging iniquity and falshood : the reason of using it , was derived from , or grounded upon a persuasion , about god , which hath ever been common among men , that god the governour and judge of the world , the protectour and patron of right , is always ready upon our invocation and reference unto him to undertake the cognizance of matters in debate and controversie between men , for the protection of truth , the maintenance of right , and preservation of peace among them ( an oath , saith the apostle , for confirmation is to men an end of all strife ) so that the use thereof becometh a main instrument of promoting those purposes , the strongest tye of fidelity , the surest ground to proceed upon in administration of justice , the most sacred band of all society ; which therefore he that shall presume to violate , doth not onely most unworthily wrong this or that person , this or that society of men , but doth what in him lies to subvert the foundations of all publick justice and peace ; withall most impiously abusing , and affronting god almighty himself ; profaning his most sacred ordinance , making his name instrumental to the compassing his deceitfull and base purposes , despising his judgment , and defying his vengeance . this seems to be the first , and direct meaning of this law ; but it may by parity of reason well be extended farther , so as we may hereby understand all light and vain swearing , all wanton and irreverent use of god's holy name : and hitherto our lord hath plainly extended it , forbidding us to swear at all , and charging us in our conversation to use onely the simple and plain manner of assertion , or promise , saying onely yea , yea , or nay , nay ; without presuming upon any slight occasion to introduce the holy name of god ; which indeed we should not without extreme awe of spirit ever think upon , nor without high veneration dare to mention : 't is an instance of the most sottish folly , 't is an argument of most horrible impiety that can be thus ( without any cause , or temptation thereto , without any profit or pleasure thence ) to trifle with the divine majesty ; to abuse his glorious name , and provoke his dreadfull vengeance ; who will no wise hold him guiltless , that taketh his name in vain . iv. commandment . remember the sabbath day to keep it holy , &c. the decalogue is in several places of scripture ( as we before noted ) called a covenant with the jewish people , and the observation of this law is likewise so called in a particular and special manner : it is expressed to have been appointed as a sign , or characteristical note , whereby their peculiar relation to god might be discerned , and they distinguished from all other people . as circumcision was a seal of the covenant made with abraham and his posterity ; so keeping the sabbath did obsignate the covenant made with the children of israel after their delivery out of egypt : the children of israel ( saith the text ) shall keep the sabbath to observe the sabbath , throughout their generations for a perpetual covenant , it is a sign between me , and the children of israel for ever : and , i gave them ( saith god in ezekiel ) my statutes , and shewed them my judgments , which if a man do , he shall live in them ; moreover i gave them my sabbaths to be a sign between me , and them , that they might know , that i am the lord , who sanctifies them : and , thou camest down from mount sinai ( say the levites in nehemiah ) and spakest with them from heaven , and gavest them right judgments , and true laws , good statutes , and commandments ; and madest known unto them thy holy sabbaths : where making known to them the sabbaths , as also otherwhere giving them the sabbath are expressions ( together with the special ends of the sabbath's appointment , which are mentioned in those places ) confirming the judgment of the ancient christians , justin m. irenaeus , tertullian , &c. who refer the first institution of the sabbath to moses , affirming ( that which indeed the history by its total silence concerning the sabbath before him sufficiently doth seem to confirm ) that the patriarchs were not obliged thereto , nor did practise it . and we may observe , that the law concerning the sabbath , is mentioned and insisted upon separately from the body of their laws , as being in nature different from the rest , and enacted upon a special design ; as from the forecited passages appeareth ; and farther may appear from considering how the condition of proselytes ( those of the stricter sort , called proselytes of righteousness ) is described in esay the sons of the strangers , ( saith god in that prophet ) that join themselves to the lord , to serve him , and to love the name of the lord , to be his servants , every one that keepeth the sabbath from polluting it , and taketh hold of my covenant ; even them will i bring to my holy mountain , and make them joyfull in my house of prayer : where to undertake the observance of the sabbath , and to lay hold of the jewish covenant are signified to be coincident , or especially coherent . all the other precepts indeed ( one passage in the second commandment as it may be understood to prohibit absolutely the making of any similitude , being liable to exception ) are immediately grounded in the reason of the thing , and have a necessary obligation even visible to natural light ; they consequently have been acknowledged as reasonable , and obliging by the general consent of men ; or might be so propounded and asserted by argument , as easily to extort such consent : but this command , ( although as to its general and remote matter it is most evidently reasonable , and requireth that , which no man can deny to be matter of necessary duty , yet ) as to the more immediate matter , as to the determinate measure , and manner of performing those general duties , no reason can discern an obligation distinct from , or antecedent to the law givers will , to practise according thereto : that we should frequently with gratefull and joyfull sense reflect upon the glorious works of god ( especially that grand and fundamental one , wherein god's wonderfull excellencies of goodness , wisedom , and power were so illustriously displayed ; the creation of the world , wherein so great accommodations , and benefits were generally dispensed to all the creatures , and to us eminently among them ; remembring with deepest respect , and most hearty thankfulness our bountifull maker ; ) that we should be unmindfull of the special favours by god's gracious providence vouchsafed to our country , our relations , our selves ( especially such very signal ones , as was that of the delivery from egyptian slavery in a manner so remarkable and miraculous ) ; that we should not spend our selves , and our time in perpetually carking and labouring about affairs touching our body , and this present life , but should assign some competent time both for the relaxation of our mind , and for attendance to the concernments of our soul : that also we should allow fitting time of respite , and refreshment to those of our brethren , whom divine providence hath disposed into a meaner condition , and relation of servants to us ; that their lives may not by incessant care , and toil be rendred over burthensome , and grievous to them ; but so that they may with some comfort serve us ; that also they be not destituted of leasure and opportunity to serve god , our common master ; and to regard the welfare of their souls , no less precious than our own : that also we should shew some kindness , and mercy even toward our beasts , allowing them some ease from their painfull drudgeries in our behalf ; these are all of them things , which reason evidently dictates ; which common sense must needs admit , as duties of piety , justice , and humanity : and to secure the performance of them both as to the substance , due measure , and fit manner of them , common prudence would suggest , that set times should be appointed ; in which they should be solemnly and notoriously discharged , under the publick testimony and cognizance : and accordingly we find , that in all wise and civil societies some provision ever hath been made , by appointing festival times , for the practice of such duties , in some kind or degree : the founders of laws ( saith seneca ) did institute festival days , that men should publickly be constrained to cheerfulness ; interposing as necessary a temperament of their pains ; plato with a more admirable sagacity refers the invention , or first institution of such times unto god himself ; the gods ( saith he ; that is , the divine providence administring affairs here by the ministery of inferiour invisible powers , according to his notion and manner of speaking ) pitying mankind , born to painfull labour , appointed for an ease and cessation from their toils the recourses of festival seasons observed to the gods. thus ( i say ) reason acknowledges the substance of these duties , and approves the securing their performance , as a good end , or fit matter of law both divine and humane . but as to the circumstantial determination of measure and manner ; that a seventh day precisely should be assigned , that a total cessation from labour for man and beast should be prescribed ; this is above reason to discern a necessity of ; or a conveniency in comparison with other limitations in those respects deviseable and practicable : nor can we assuredly resolve the obligation thereto into any other ground , than the pleasure of 〈◊〉 most wise author of this law ; who did see what was most fit to be prescribed to those , whom this law concerned . here is indeed mentioned a reason , why god specially did choose this day to bless , and sanctifie it in this manner to such purposes ; namely , his resting upon the seventh day from his works of creation ; the which yet doth not certainly import a natural conveniency , toward accomplishing those purposes , of this precise quantity of time , or in this way of observing it , in preference to any other , that might have been appointed ; it onely seemeth to imply a fitness of these determinations , as containing somewhat of profitable significancy ; that such a correspondency in circumstance of time , and manner of practice might admonish us concerning the substance of our duty , or a principal part thereof peculiarly designed in the sanction of this law , the gratefull commemoration of god's most glorious work ( the foundation as it were of all other his acts of beneficence ) the creation of the world : for thus in all ceremonial institutions we may observe , that some significant circumstance is selected , on purpose to instruct or excite us to practice , by representing to our fancy the nature and intention of the main duty required , as in circumcision , in the passover , in baptism , and other ritual constitutions it is not hard to perceive : so it being god's design to enforce the performance of that excellent duty , by appropriating a time thereto , we may conceive that he therefore especially selected that day , as most apt to mind them , to whom this law was given , of the history of the creation ; the reflecting upon and celebrating which was the main duty intended : seeing therefore the observation of the sabbath is expressed to have a peculiar respect to the children of israel , as a sign of the covenant made with them , when he led them out of egypt ; seeing in its own nature it differeth from the rest of the ten laws , the obligation thereto being not , discernibly to natural light , grounded in the reason of the thing , we can no wise be assured , that an universal and perpetual obligation thereto was intended , or that its obligation did extend farther than to the jews , to whom it was as a formal law delivered , and upon special considerations severely inculcated ; to whose humour , condition , and circumstances it might also perhaps be particularly suted : justin m. was of opinion that this law , as many others was given to the jews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for their iniquity , and hardness of heart , by way of concession and indulgence ; for , because they by their natural disposition were apt to forget their maker ; to neglect the state of their soul , being wholly intent on worldly affairs ; to exact intolerable pains from their brethren , who served them ; to use cruelly the poor beasts , employed in tilling their ground , or bearing their burthens ; therefore god ( considering this incorrigible temper of theirs ) did indulge six days to them for the prosecution of those affairs , to which they were so devoted , contenting himself to exact from them no more , than this part of time for his own service , for the benefit of servants , and ease of beasts ; if he had required more of them they could it seems or would hardly have endured it ; the command would perhaps not onely have been disobeyed it self , but the dislike thereof might have rendred them averse from all religion , and service of god ; as it happeneth , when commands very rigorous , and exceeding mens strength are enjoined ; for we see the prophets complain of them , that they could hardly be induced to go thus far , or to afford god this so moderate share of time ; but were impatient even for this one day in seven to abstain from their secular business , to relax themselves , or their servants , or their cattel from their daily labours : they impeach them for polluting , profaning , hiding their eyes from ( that is , wholly overlooking , neglecting and disregarding ) the sabbath ; for doing their own pleasure , and exacting their own labours upon it , for not delighting therein , or not willingly observing it : hear this ( saith the prophet amos ) o ye that swallow up the needy , even to make the poor of the land to fail , saying , when will the new-moon be gone , that we may sell corn , and the sabbath that we may set forth wheat ? this being the disposition of that people , not bearing a greater strictness , they not being able to preserve within their hearts a perpetual remembrance of god's works and favours ; not to moderate their pursuits of temporal good things ; not to bear a due regard and tenderness toward their brethren , and their fellow-creatures ( the performing which things in a constant uninterrupted tenour the said holy father , and blessed martyr supposeth to be the sabbatism , which christians are bound to observe ) therefore god considering their infirmity and incapacity to comply with higher injunctions , did use ( as in the cases of divorce , revenge , and the like ) an indulgence toward them , permitting them on the other days to do their pleasure ( as the prophet speaks ) , reserving onely this day for a punctual and solemn performance of the duties specified : thus discourses that good ancient in his dialogue with the jew . however , that this law ( as to its circumstantial parts ) was not intended to oblige generally and perpetually , we have a most forcible ground to suppose ; s. paul himself his express discharging christians from the observation thereof ; yea his earnest reprehension of some persons for rigorously insisting thereon , deeming themselves and urging it upon others as a necessary duty to observe it ; his conjoining it with other ceremonial observances , whose nature was meerly symbolical , and whose design was to continue no longer , than till the real substance of that , which they represented , came into full force and practice : let no man ( saith he to the colossians ) judge you for meat , or drink , or upon account of a festival day , or new moon , * or sabbath , which things are the shadow of future things , but the body is of christ ( that is , they did onely prefigure , and presignifie ; the real substance intended , and represented by them is somewhat in the law , and doctrine of christ ; which coming immediately to appear , and to oblige , that shadow vanisheth , and ceaseth to have any regard due thereto ) again more sharply to the galatians , whom some judaizing dogmatists had reduced , or were reducing to the practice of legal rites , under conceit of needfull obligation to them ; how saith he , do ye return again to those weak , and beggerly elements , to which back again you are pleased to be enslaved : ye observe days , and months , and years ; which words , that they relate generally to the jewish festivals , the context doth plainly enough shew , and there is good reason to think , that they chiefly respect the sabbath we treat on , for which probably these men had the greatest respect , and zeal ; again in the th . to the romans the same great patron and champion of christian liberty , not obscurely declareth his mind , that christians of strength in judgment did regard no day above another , but esteemed all days ( he excepteth none ) alike , as to any special obligation , grounded upon divine law and right ; in subordination to which doctrine we may add , that this appears with great evidence to have been the common opinion of the wisest , and most orthodox christians in the primitive church ; the most constant and strict adherents to catholick tradition ( who from the apostles instruction best understood the purport and limits of the liberty purchased by christ ) that this law , † as it was not known or practised before moses , so it ceased to oblige after christ ; being one of the shadows which the evangelical light dispelled ; one of the burthens , which this law of liberty did take off us † now although upon these accompts we cannot press the strict observation of this law in all its parts , according to its literal , and direct intention , yet we may learn much of our duty , much of god's will from it : all god's laws , spiritually and wisely , understood did tend to the promoting of piety and vertue ; and abstracting from the special circumstances of that people , to whom they were consigned , may ( so far as our case is like theirs , and wherein a common reason doth appear ) pass for fit patterns for us to imitate , suggesting proper means of exercising , nourishing , encreasing those qualities in us ; and so from this law we may learn these duties : . that we should frequently call to mind , and consider the great and glorious works of god , performed for the general good of his creatures , and specially for mankind : the creation of the world , the redemption of mankind ; the nativity , passion , resurrection , and exaltation of our lord and saviour , and the like , no less now considerable to us , both in respect of glory due to god , and of benefit accruing to us , then was the creation formerly to the jews . . that we are bound to restrain our selves in the prosecution of worldly business ; not distracting our minds with care , not exhausting our bodies with toil about them , but allowing our mind convenient and seasonable freedom , affording our soul sufficient leisure with vigour and alacrity to enjoy its nobler entertainments , and to pursue its higher interests . . that we are obliged to use the same indulgence toward those , whom divine providence hath disposed to be under our power , care , or governance : to allow our children , our subjects , our servants a competent measure of rest , and refreshment from their ordinary labours , sufficient time and leisure undistractedly to serve god , and quietly to mind their spiritual welfare : we must so charitably tender their good , as to permit and procure , that their life may be easie and comfortable here ; and that also they may have means to obtain for themselves a happy immortality hereafter ; not being in these respects either harsh to their outward man , or uncharitable to their souls . . that we must no be unmercifull to any creature , not onely abstaining from inflicting , in wantonness of humour , needless vexation upon them , but also from wearying and grieving them too much for our emolument or convenience : the advantage and preeminency bestowed upon us by god over them should be managed with moderation , and clemency ; we should be gentle masters to them , not cruel tyrants over them : we should consider , that god did make them , as to help and serve us , so to enjoy somewhat themselves of delight and satisfaction in their being ; which if we go to deprive them of , rendring their condition intolerable and worse than if they had no being , as we do abuse and injure them , transgressing the bounds of our right over them , so we encroach upon , disappoint , and wrong their maker , and cannot therein but displease him ; doing thus is a point of injustice not enough considered by them , who commit it : they consider not how beastly they are themselves , when they misuse poor beasts . . we may hence farther learn , that it is fit certain times should be allotted for the publick , and solemn performance of the forenamed duties : common reason prompteth , that god ( upon whose protection , and disposal the publick good depends ) should be publickly honoured , and his benefits frequently acknowledged ; also that care should be taken in every society , that all states of men should lead their lives in some competent degree of content ; that all objects of grievous pity should be removed from publick view ; also common sense will inform us , that these things cannot effectually be executed , without constituting definite periods of time , and limiting circumstances , according to which they shall be practised under publick inspection , and censure : and these dictates of ordinary prudence the divine wisedom hath ratified by his exemplary order ; the which in cases , wherein he hath not interposed his direct authority by way of precept may serve for a good direction to governours , what they may with safety , what they should in wisedom establish ; what provision they should make for the promotion of piety and vertue : such a precedent requires greatest veneration , and respect , cannot but appear of high moment in consultation about matters of this nature . it is indeed particularly observable , that in this command there is not an express order concerning the natural or moral service of god ( by prayer , or hearing god's law ) to be publickly performed on this day ; but the jews were themselves so wise as to understand these duties couched in the sanctification of the day prescribed to them ; and accordingly they practised ; they in all places of their habitation did settle synagogues , and oratories ; to them upon this day they resorted ; in them then they did offer devotions to god ; ( as the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did import ) the scribes did reade the law , and expound it to the people : moses ( saith josephus ) did command the people to assemble for hearing of the law , not once or twice , or many times , but every seventh day , laying aside their works ; and exactly to learn it ; whence , addeth he , the people became so skilfull in the laws , that if one asked any of them concerning them , he would more easily tell them all than his own name ; whence also an admirable concord in mind , and uniformity in practice did ( as he farther observes ) arise : and the custom ( saith philo ) was always as occasion gave leave , especially upon the seventh days , to philosophate , &c. in consideration of which practice it was , that jews so highly valued this precept , that it was a saying among them , the sabbath weigheth against all the commandments ; as procuring them all to be known , and observed : and if that blind people could pick these duties out of this law , much more should we see our selves obliged , according to analogy thereof , to appoint set times for ensuring the practice of them . . again , we may hence also learn our obligation to submit obediently to the constitution of governours relating to this matter ; that we readily should observe all solemn times of festivity and rest , which the rulers of church , or state do appoint for the securing or the promoting those purposes of piety , or charity , according to the measure and manner prescribed by them : for reason approving the thing as good and usefull ; and divine order more clearly and fully confirming it to be so , and it not appearing that god hath made express determinations about it , it remains , that it is left wholly to them , to whose care god hath entrusted the publick welfare , and hath committed to their judgments the providing means conducible thereto ; having also consequently injoined us in all lawfull things to follow their guidance and appointment in order thereto . god decreed death to be inflicted on those , who violated his command concerning the sabbath ; which sheweth how great a fault it is to offend in this particular ; and we may reasonably esteem that command to be his , which proceedeth from his ministers by authority from himself , and in conformity to his own pattern . . we add , that whereas god required of the jews such a portion of time to be solemnly dedicated to religion , and mercy , we to whom he hath vouchsafed higher benefits , and proposed greater encouragements , cannot reasonably but deem our selves obliged to sequester and consecrate as much or more time to the same intents : we should indeed be content to withdraw our selves more frequently from pursuance of our own profits and pleasures to the service of god , to the remembrance and celebration of his favours : we should willingly allow greater relaxation to our dependents : and should the publick be deficient in exacting a performance of such duties from us , it would become us to supply such defects by our private devoting fit and frequent seasons thereto : that in some proportion we may exceed the jews in gratefull piety , as we surpass them in the matter , and causes thereof ; that we may appear in some degree more charitable than they , as we have much greater reason and obligation to be so then they . so much for this ; i proceed briefly to consider the remaining commandments , the which immediately concern another object : those foregoing did chiefly serve to regulate our religious practice in yielding due reverence toward god ; these following ( which are supposed to have made up the second of those tables , which written by god's hand were delivered to moses , and preserved in the ark of the testimony ) do guide our conversation and carriage toward our neighbour ; in the front of which worthily is placed that which obligeth to dutifulness toward our parents ; unto whom after god , and his supreme vice-gerents we owe the highest respect , gratitude and duty . v. commandment . honour thy father , and thy mother . honour ; the word signifies to have in weighty regard , and aptly serves to denote those particular acts of duty , which are otherwhere expressed in scripture ; fear and reverence ( ye shall fear every man his father and his mother ) observance and obedience ( children obey your parents in all things , for this is well pleasing to god ) gratitude and retribution ( let children learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be pious toward their own family ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to render sutable returns , or to requite their parents , for this is good , and acceptable before god. ) regarding their instruction and advice ( my son hear the instruction of thy father , and forsake not the law of thy mother ) it also comprehendeth a prohibition of the contrary acts , contemning , cursing , offering violence or contumely unto , disobedience and contumacy toward parents , the which are forbidden under capital penalties , and dreadfull comminations : cursed be he that setteth light by his father or mother : and , the eye that mocketh at his father , and despiseth to obey his mother , the ravens of the valley shall pick it out , and the young eagles shall eat it ( that is , god in a fearfull and strange manner will avenge that wickedness upon him ) and in the law it is ordained that the rebellious and stubborn son , who will not obey the voice of his father , or the voice of his mother ; and that when they have chastned him , will not hearken unto them , shall be stoned by all the men of his city , and put to death in that manner . whence we may learn the nature of the duty here enjoined , and what rank it beareth among other duties ; what high obligation belongs thereto , of what consideration it is with god , and how grievous a crime the violation thereof is ; that , briefly , we are obliged to yield our parents high affection of heart , great expressions of respect and observance in word and deed ; that the neglect of these duties is , next to that of profaneness and undutifulness toward god himself , the greatest disorder we can be guilty of : this all civil nations have consented to be our duty ; and if we consider the grounds , upon which it is built , we shall find that reason , justice , and necessity do require it : s. paul presseth his precept of observance to parents with , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this is just and equal : for if we look upon the disposition of parents in their mind toward children , we may presume them always full of tender affection , and good will toward them , full of desire , and care for their good , full of pity and compassion toward them ; in the highest and most especial degree beyond what they bear to others ; which dispositions in reason and equity do require answerable dispositions in those , upon whom they are placed , and who from them do receive inestimable benefits : for if we do regard the effects proceeding from them we shall discern , that . from parents children do receive being and life ; that good which nature inclineth so highly to value and tender , as the foundation of all the good , happiness , and comfort we are capable of . . they are obliged to their parents for the preservation , maintenance , and protection of their life : it is a long time before we came to be able ( such is the particular condition of man among all living creatures , so ordered on purpose , as it were , to beget this obligation and endearment ) any-wise to provide for , or to defend our selves ; and the doing thereof , in that senseless and helpless state , relies upon the care , pain , and solicitous vigilance of our parents ; the which they are not onely always obliged , but are commonly disposed with admirable willingness to spend on their children . . parents not onely thus at first undergo such care and trouble to maintain their children , but by expensive education ( often with much inconvenience and incommodity to themselves ) they provide means for their future support , and subsistence , during life . . children are so strictly tied to their parents , as by their willing concession to partake in all the comforts of their state , and ornaments of their fortune . . the goods acquired by the parents industry do usually devolve upon their children by inheritance and succession ; whence that children live handsomely and comfortably , is the reward of their parents merit , comes from the store , that they have carefully provided , and laid up for them . . to which we may add , that not onely the provision for our temporal necessities and conveniencies dependeth upon our parents , but the care of our souls , and our spiritual welfare is incumbent on them : they are obliged to instruct us in the fear of god , and to set us in the way toward eternal happiness . . we may consider also , that all this they do most frankly and out of pure kindness ; without regard to any merit antecedent , or benefit consequent to themselves : as they received nothing to oblige and move them to such performances , so they can seldom hope for answerable returns : it is abundant satisfaction to them if they see their children do well ; their chief delight and contentment is in their childrens good absolutely and abstractedly , without indirect regards to their own advantage . upon these , and the like accompts it appeareth , that as parents have the affections most resembling those of god toward us , as they perform toward us the actions most like to his , as they are the principal instruments of divine providence and bounty ( by which god's blessings are conveyed and conferred upon us ) so they may be deemed in a sort to represent god , and as his most lively images have an especial veneration due to them . god himself , to endear and render himself amiable , or in the most kindly way venerable to us , to engage us to a more ready obedience of him , to declare the nature of our duty toward him , assumes the title of father ; and all nations have agreed to style him so ; reciprocally also , whereas the duties toward other men are termed justice , or charity , or courtesie , or liberality , or gratitude , those toward parents in every language ( i suppose ) are styled piety , implying somewhat divine in the object of those duties ; 't is more than injustice to wrong a parent ; 't is more than uncharitableness to refuse them succour , or relief ; 't is more than discourtesie to be unkind to them ; 't is more than sordid avarice to be in their need illiberal to them ; 't is rather high impiety to offend in any of these kinds . he that returns not love in answer to their tender affection ; that doth not ( as occasion requires , and his ability permits ) requite the benefits received from them , doth not defer to them an especial reverence , in regard to that sacred name and character they bear , thereby intimates , that he would in like manner be unjust , ungratefull , and disingenuous toward god , from whom he hath received the like benefits ; the beginning and continuance of his being ; the preservation , maintenance , and protection of his life : if he will not honour his earthly parents , whom he hath seen , how will he reverence his heavenly father , whom he hath not seen ? so we may according to s. john argue . i might subjoin , that as justice , and ingenuity do enforce this duty , so for the good of the world there is a necessity that it should be observed : if parents are not onely by natural instinct disposed , but by divine command obliged , and by humane law ( the preservation of the world so requiring ) constrained to undergo such hardships for the maintenance , and education of their children , it is fit and necessary they should be supported and encouraged in the bearing them by reciprocal obligations in children to return them dutifull respect , observance , and requital ; the world could not well subsist without children being engaged to these duties : there were no reason to exact , there were no ground to expect , that parents should cheerfully and faithfully discharge their part , upon other terms . to this precept there is added a promise ( and it is , as s. paul observeth , the first precept , that hath a promise formally annexed ; whereby he enforceth his exhortation to the observance thereof . ) that thy days may be long upon the land , which the lord thy god giveth thee . so god expresly promiseth to bless dutifull children with a long life in the comfortable possession of those good things , which he should bestow upon them ; this was the most of reward , explicitly covenanted to the jews , in regard to their obedience : there is also implyed a commination of a contrary curse from god upon the infringers of this law , that they should either be immaturely cut off from life ( as abimelech and absalom were upon this score ) or should draw on a wretched life in banishment from the contents thereof ; by which things respectively are intimated to us the rewards of piety in this kind , or the punishments of impiety in the future state , whereof the land here mentioned was a shadow , or figure : what length of days in canaan was to them , that to us is immortal life in heaven ; what being excluded thence was then , that now is everlasting death , or banishment into the regions of misery . i might also note the congruity of the reward propounded , that they who are gratefull to those from whom , in subordination to god , they received life , shall by god's dispensation enjoy that life long and well ; and that they who neglect the authours of their life , shall soon be deprived of it , or of its comforts . but i find the same reward assigned to the diligent observers of other duties ; particularly to them , who are just in their dealings ; to them who are charitable to the poor ; to them who are meek and patient ; to them who confide in god ; and to all good men that obey god's commandments . i shall onely add farther , that we may , according to analogy and like ground of reason , reduce unto this commandment the obligation we have to honour all those , who perform toward us beneficial offices like unto those , which we receive from our parents ; those who preserve our life by relief , protection or defence ; those who afford us maintenance , or education ; those who watch over us for the good of our body , or of our soul ; those who instruct us , or advise us : such are our governours and magistrates either political or ecclesiastical ; our benefactours and patrons ; our schoolmasters , and tutours ; our especial faithfull friends ; and the like ; but i pass forward . in the subsequent precepts are contained the prime rules of justice toward our neighbour ; the observation of which is not onely most equal and reasonable in it self , but necessary for the preservation of civil society , and publick peace among men ; for the procurement of our safe , and pleasant living and conversing in the world ; men thereby being secured in the quiet enjoyment of god's gifts , and the fruits of their industry , and of whatever is dear and precious to them ; of their lives first ; then of the comforts of their conjugal state ; of their possessions ; of their reputations ; the laws respecting these being here disposed in order , according to the value of their respective objects , in the nature of things , or in the opinion of men , or in regard to the consequences arising from them . vi. commandment . thou shalt not kill . of all good gifts conferr'd upon us none ( according to the natural and common esteem of men ) is more precious than life it self , the foundation of enjoying the rest . god hath therefore reserved the disposal of it entirely to himself , as his special prerogative : neither he that hath it , nor any other person having absolutely any just power or right over it ; no man can take away any man's life , but by commission or licence from god , reasonably presumed to be granted by him : so may god ( the absolute king of the world ) be supposed to have committed to lawfull magistrates , as his vice-gerents and officers , in his name and behalf , upon reasonable cause , for preservation of publick justice , peace , and order , in a lawfull course of justice , to dispose of mens lives , who have forfeited them to the law : ( the magistrate , as s. paul saith , beareth not the sword in vain ; for he is the minister of god ; an avenger to execute wrath upon him that doth evil . ) he hath not forbidden sovereigns ( in case of necessity , and when amicable means will not prevail ) to maintain the safety or welfare of the societies entrusted to their care , even by armed violence , against such as wrongfully invade them , or any wise harm them , and will not otherwise be induced to forbear doing so ; in which case the resolution of such differences ( insomuch as they cannot be tried at any other bar , or composed by other means ) is referred to god's arbitrement ; who is the lord of hosts , the sovereign protectour of right , and dispenser of success ; the souldier in a just cause being then his minister , and carrying a tacit commission from him . god also may be supposed together with life , with a natural love to it , with means to preserve it , to have imparted to every man a right to defend his life , with its necessary supports , against unjust , extreme , and inevitable violence upon it , or them : the slaughter therefore , which may happen in these cases ( or in the like , wherein god hath plainly by a general order , or by special command , or by permission reasonably supposed , conferred on any person a power over his neighbour's lise , in the maintenance of god's own honour , or in subserviency to publick good ) is not concerned in the design , or meaning of this precept : for he that kills another , in a way not irregular , as a minister of justice , or in a lawfull war as a souldier authorized by a sovereign power here under god , or for his own just and necessary defence , doth not , according to the intent of this law , kill ; but rather god himself , the lord of life and death , doth then kill ; the authority of killing so being derived from him , and his work being done thereby : vengeance is his , and he so ( by his instruments ) repays it . but here is forbidden all other voluntary taking away our neighbour's life , when a man acts as a private person ; without just and necessary cause , in any illegal or irregular way ; upon what motive , principle , or end soever ( whether it be out of hatred , spight , envy , revenge ; for our presumed safety , or pretended reparation of honour ; for promoting what interest , or procuring what satisfaction soever to our selves ) by what means soever , either by direct violence , or by fraudulent contrivance ; in an open , or clandestine manner ; immediately by our selves , or by means of others ; by advising , encouraging , any wise becoming instrumental , or accessory thereto . this is the crime expresly prohibited ; but a positive duty should also be understood ; that we are obliged , so far as we are able , to preserve our neighbour's life ; by relieving him in extreme need , by succouring him in extreme danger ; by admonishing him of any destructive mischief , when he appears tending unawares thereinto ; the neglect of which things argueth a murtherous disposition toward our neighbour , is in reasonable esteem , and in god's sight a killing of him ; for we mistake , if we think with cain , that we are not our brother's keepers , or are not bound when we are able to preserve his life . the violation of which commandment is certainly the most heinous sin , that can be committed of all those ▪ which are not immediately directed against god himself , or the persons which peculiarly represent him ; and a sin which never can escape vengeance and due punishment from him . it is the greatest wrong to god ; it is the extremest injury to our neighbour ; it is the highest sort of uncharitableness ; it is a principal offence against publick society . . it is an exceeding wrong and affront done unto god ; in assuming the disposal of his gifts ; in dispossessing him of his rights , by robbing him of a creature , of his child , his servant , his subject ( one whose life is precious to him , and toward whom he beareth a tender regard ) an usurping in a high way his sovereign authority , his throne of majesty , his tribunal of justice , his sword of vengeance ; to omit the sacrilege ( as philo speaks ) committed herein by violating god's own image , which every man doth bear . . it is also an extreme injury to the person , who is thereby deprived of an unvaluable good , which can no wise be repaired , or compensated : he that loses his life , doth therewith lose all the good he possesseth , or is capable of here , without any possibility of recovering it again : the taking therefore of life can be no sutable revenge , no reasonable satisfaction for any injury or damage received ; it infinitely , in a manner , surpasseth all the evil , which any man can sustain from another in his estate , or fame , or welfare of any kind ; for those things have their measure , and may be capable of some reparation , but this is altogether extreme and irreparable ; and therefore doth include greatest iniquity : add hereto , that not onely all temporal good is hereby at once ravished from a man , but the soul also of the person may incur the greatest damage or hazard in respect to its future estate by being thus snatched away : the slayer not onely robbeth his brother of his temporal life , but of his time of repentance , and opportunity of making peace with god. . it is also the highest uncharitableness to deal thus with our neighbour ; arguing that nothing of good will , of pity , of humanity toward him is left in us : to hate his brother to the death is the utmost pitch of hatred . if in imitation of our saviour , and out of respect to him we ought ( as s. john instructeth us ) to be willing to lay down our lives for our brethren ; how enormous a crime , how opposite to christian charity is it to take away our brother's life ? . it is likewise a main offence against the publick ; not onely by unlawfully bereaving it of a member and subject , but to its prejudice and dishonour ( yea so far as lies in us to its subversion and dissolution ) assuming to our selves , pulling away from it its rights , and prerogatives of judgment . such briefly is the direct intent , and importance of this law ; but our saviour in his comment hereon hath explained and extended it farther , so as to interdict all , that any wise approaches in nature , or in effect tends unto this heinous evil : he means to obstruct all the springs , and extirpate all the roots thereof ; such as are rash , causeless , outragious , inveterate anger , contumelious and despightfull language , reserving grudges , or spight in our heart , not endeavouring speedily to reconcile our selves to them , who have done us injury or displeasure ; for these things as they commonly do produce the act of murther , so they argue inclinations thereto ( which if fear and self-respect did not restrain , would produce it ) , and consequently in moral accompt , which regardeth not so much the act as the will , are of the same quality therewith ; however they arise from the same bitter root of great uncharitableness ; upon which score s. john telleth us , that he that hateth his brother is a murtherer ; and consequently in effect all malice , and spight , envy , hatred , malignity , rancour , immoderate , and pertinacious anger , and animosity are here prohibited . vii . commandment . thou shalt not commit adultery . after life ( if after that , for this command in the greek translation of exodus ( though not in deuteronomy ) in some places of the new testament , and in sundry ancient writers is placed before that against murther ) nothing commonly is more dear to men , than the comforts of their conjugal estate ; the enjoyment of that special affection , and friendship , together with those instances of benevolence , which by divine institution and mutual contract , ratified by most sacred and solemn promises of fidelity , are reserved peculiar to that state : which enclosures therefore of his neighbour whoever shall invade , or trespass upon , who shall any wise loose or slacken those holy bands , who shall attempt the affection , or chastity of his neighbour's wife , doth most grievously offend god , and committeth ( as joseph , when he was tempted thereto , did call it ) a great evil against god , against his neighbour , against himself , against the common society of men . he violateth an institution , to which god hath affixed especial marks of respect , and sanctity ; he wounds his neighbour's honour , and interest in the most tender part , wherein the content of his mind and comfort of his life are most deeply concerned : he as much ( or rather more ) dishonoureth and abuseth himself , not onely by committing a fact of so high injustice , but by making himself accessory to the basest perfidiousness that can be . [ whoso committeth adultery , lacketh understanding ; he that doth it , destroyeth his own soul ; a wound and dishonour shall he get , and his reproach shall not be wiped away ; for jealousie is the rage of a man , therefore he will not spare in the day of vengeance ; he will not regard any ransome , neither will he rest content though thou givest many gifts . ] he also offendeth against the publick quiet , and welfare , breeding inextricable confusions , and implacable dissensions in families , so that hardly from any other cause such tragical events have issued as from this : in fine this crime is , as philo calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a loathsome unrighteousness , most odious to god ; and a fire ( as job representeth it ) that consurneth to destruction . but we must further also consider , that acts of this kind contain also in them another evil ; that persons committing them do not onely so highly wrong their neighbour , but defile themselves also by the foulest turpitude ; in which respect the prohibition of all unlawfull and irregular satisfactions to lustfull appetite ; all compliance with that great enemy of our souls , the flesh ; all kinds of impurity and lasciviousness , not in act onely , but in thought , in speech , in gesture may be reduced to this law : our lord himself doth so interpret it , as to make it include a forbidding of all unchast desires ; and christianity doth in a most strict and special manner oblige us to all kinds of sobriety and modesty , of chastity and purity in body and spirit ; injoining us to abstain from all fleshly lusts , as enemies to our souls , to mortifie our fleshly members ; to possess our vessels ( or bodies ) in sanctity and honour ; not to have any impurity , or filthiness so much as named among us ; nor to suffer a foul word to proceed out of our mouth ; not to defile our bodies , consecrated unto to god , and made temples of the holy spirit ; excluding persons guilty of such things from any title , or capacity of entring into god's kingdom ; in fine representing all such practices as most dishonourable to us , most displeasing to god , most grievous to god's holy spirit ( the fountain of all vertue and goodness ) most contrary to the nature and design of our religion , and most destructive of our souls . viii . commandment . thou shalt not steal . that every man should quietly enjoy those supports and those conveniencies of life , which in any honest manner ( by god's bounty immediately dispensing it , or by god's blessing upon his industry ) he hath acquired the possession of , or right unto , as all reason and equity do require , so it must be acknowledged absolutely necessary for the preservation of common peace , and the maintenance of civil society among men : to secure which purposes , and to encourage honest industry , this law prohibiteth all invasion , or usurpation by any means whatever ( either by open violence , and extortion ; or by clandestine fraud , and surreption ) of our neighbour's proper goods and rights : he that in any way , against his neighbour's knowledge or will , getteth into his power , or detaineth therein what doth in equity belong to his neighbour , and which he can restore to him , doth transgress against the intent of this law ; as we see it interpreted in leviticus ; where it is thus expressed : thou shalt not defraud thy neighbour , nor rob him : defrauding by cunning practice , is no less forbidden , than robbing by violent force . any wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is , to deprive our neighbour of his due ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to purloin , or ( by subtle and sly conveyance ) to separate any part of our neighbour's substance from him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to exact , or extort any thing more than ones due , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to go beyond , or over-reach our neighbour in dealing ; to delude and cozen him by false speeches , or fallacious pretences , are acts in s. paul's expression , to be referred hither ; as so many special acts of theft . i cannot stand to reckon up all the sorts of unrighteousness included here , or reducible to this matter ( such as , beside down-right rapine and cheating , are , fould dealing in bargains and contracts ; using false weights , and measures , withholding the pledge , detaining the labourer's wages from him ; the exercising vexatious , biting , and devouring usuries ; removing bounds of possession , oppressing by undue , or rigorous exaction , corrupting justice for reward or favour , raising gain by unlawfull and shamefull arts , or practices ; consenting , or sharing with , advising , or instigating to these , and the like acts ; these i shall not particularly insist upon ) but shall onely say , that god expresseth great indignation against , and threatneth most severely to punish all acts of this kind : for all ( saith he ) that do such things ( such as use deceitfull measures in trade ) , and all that do unrighteousness are an abomination unto the lord , thy god : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god ( saith s. paul , speaking against the circumventing , and defrauding our neighbour ) is an avenger for all these kinds of things : nor indeed is the gospel more severe in denunciation of punishment against any crime than this : know ye not , that unjust persons ( saith s. paul , meaning this sort of unjust persons , so most properly and strictly called ) shall not inherit the kingdom of god ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thieves , exactors ( or cheaters ) and rapacious persons make a good party in the catalogue of those , who shall be excluded from eternal bliss . i should add the positive duties , here to be understood , and referr'd to this matter , the which are commended to us in scripture ; such are , diligence and industry in our calling , whereby with god's blessing we may support our selves , preventing the need , and escaping the temptation of encroachment upon our neighbour's property ; ( whereby we may , as saint paul speaketh , have need of nothing , may eat our own bread , may even have wherewith to impart to the needs of others ) contentment in that estate , wherein god hath placed us , how mean soever ; trusting in god , and relying upon his providence ; casting our burthen and care upon him ; who hath promised to sustain us ; who hath said , that he will never leave , or forsake us ; lastly , charitable relief of our neighbour in his need ; for in such a case our neighbour hath a title to the goods we possess ; derived from the appointment and donation of god , who is the absolute proprietor of all we have , we being onely his stewards , and dispensers thereof according to the rules he hath declared ; so that if we do not according to his order , supply our poor neighbour , we are in just estimation , we shall in god's judgment appear to be thieves , both in respect to god himself , and to our neighbour ; for that we thereby detain from god what by original right is his , and bereave our neighbour of what god hath bestowed on him . ix . commandment . thou shalt not bear false witness against thy neighbour . 't is in the hebrew , thou shalt not answer ( to wit being examined , or adjured in judgment ) against thy neighbour as a false witness ; so that primarily , it seems , bearing false testimony against our neighbour ( especially in matters of capital , or of high concernment to him ) is prohibited : yet that not onely this great crime , but that all injurious ( even extrajudicial ) prejudicing our neighbour's reputation , and consequently of his safety , or his welfare in any sort , is forbidden , we may collect from that explication of this law , or that parallel law , which we have in leviticus : thou shalt not ( 't is there said ) go up and down as a talebearer among thy people ; neither shalt thou stand against the bloud of thy neighbour : as a talebearer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a merchant , or trader in ill reports and stories concerning our neighbour , to his prejudice ; defaming him , or detracting from him , or breeding in the minds of men an ill opinion of him ; which vile and mischievous practice is otherwhere under several names condemned and reproved ; such are muttering : ( the words of a mutterer , saith the wise man , are as wounds , going into the innermost parts of the belly ) : whispering , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have often in the son of sirach , and in s. paul mentioned with a bad character , or with prohibition , and reproof : supplanting ; ( so in the good man's description , psal. . 't is said , he supplants not with his tongue , so the word signifies ) detraction or backbiting ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is so often in the apostolical writings forbidden , and reprehended ; slander , or calumny , and sycophantry ; that is , oppressing , abusing , or any way harming men by false tales , suggestions , or pretences ; which sort of practices how base they are in themselves ( nothing being more unworthy of an honest and ingenuous mind , nothing more ugly to the judgment of them , who have any sense of goodness ) how contrary they are to justice , which doth not permit us to wrong our neighbour , as well in his credit and good name , as in his other goods ( for they perhaps may be as much valued by him , may really be of as much consequence to him , as any thing that he hath ) which bindeth us to abstain from hurting him as well in word , as in deed ; how opposite they are to charity , which obligeth us to think the best of our neighbour , and to endeavour that others also may do so ; to conceal his real faults and blemishes ; much more not to devise , and affix false ones to him ; not to gather and disperse ill reports to his prejudice ; of how mischievous consequence also they are , breeding ill will , and sowing strife in all societies both publick , and private ( even separating chief friends , as the wise man telleth us ) common sense , and experience do shew : they consequently must be very odious in the sight of god , who loveth the peace and welfare of men ; and very offensive to men , who do the mischiefs springing from them . to this law may be reduced our obligations to be candid in our opinions , and discourses concerning others ( according to saint paul's excellent description of charity : ) to forbear all rash and harsh censure , as you know our saviour in his most divine sermon on the mount chargeth us ; to be veracious , sincere and faithfull in all our conversation ; which duties are so often taught and pressed in both testaments : ye shall not ( saith the law ) steal , nor deal falsely , nor lye one to another ; and , to walk uprightly , and work righteousness , and speak the truth from his heart , are the first lineaments in the good man's character drawn by the psalmist : and , these are the things ye shall do ( saith god in the prophet ) speak ye every man the truth to his neighbour ; execute the judgment of truth , and peace in your gates : and in the new testament , to lay aside lying , to speak the truth every man with his neighbour ; to lay aside all malice , all guile , all hypocrisies , envyings and backbitings are apostolical commands . x. commandment . thou shalt not covet thy neighbour's house ; thou shalt not covet thy neighbour's wife ; nor his man-servant , nor his maid-servant , nor his oxe , nor his ass , nor any thing that is thy neighbour's . this law is comprehensive , and recapitulatory ( as it were ) of the rest concerning our neighbour , prescribing universal justice toward him ( whence s. mark it seems meaneth to render it in one word , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deprive not , or bereave not your neighbour of any thing ) and this not onely in outward deed , and dealing , but in inward thought , and desire , the spring , whence they do issue forth ( for , from the heart , as our saviour teacheth , do proceed evil thoughts , murthers , adulteries , fornications , thefts , false witness , blasphemies ) we are obliged to be so far from depriving our neighbour of any good thing belonging to him ; that we are not so much as to wish , or desire it ; not onely to abstain from injurious action , but to repress covetous inclinations : wherein is also implyed , that we should have a delight and complacence in our neighbour's good ; not envying him any enjoyment ; being in our minds content with the portion god pleaseth to vouchsafe us ; and entirely trusting in him , that he will supply us with what is needfull or befitting to us , without the damage of our neighbour . thus god's law is as saint paul observed ) spiritual ; not onely restraining exteriour acts , but regulating our inmost thoughts , quelling all inordinate appetites and affections of heart within us ; the which may be extended so as to respect not onely matters of justice toward our neighbour , but all objects whatever of our practice ; so as to import that , which in the christian law is so frequently injoined us , as the life of our religion , circumcising our hearts , crucifying the flesh with its passions and desires , mortifying our earthly members , putting to death by the spirit the deeds of the body , putting off the old man , which is corrupted according to deceitfull lusts : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt not unlawfully or irregularly desire doth , according to the spiritual intent , import all this . i have done ; and shall onely add , that the sum and end of these , and all other good laws , of all religion , and all our duty is ( as we often are taught in the new testament ) comprized in those two rules , of loving god with all our heart , and , loving our neighbour as our selves ; seriously and honestly attending unto which we can hardly fail of knowing what in any case our duty is ; it remains that we employ our best care and endeavour on the conscientious practice thereof ; imploring therewith the assistance of god's grace , and that good spirit , which god hath most graciously promised to those , who duly ask it , by which alone we can be enabled to keep god's commandments : to him be all glory and praise . amen . the doctrine of the sacraments . the doctrine of the sacraments . it is a peculiar excellency of our religion , that it doth not much employ mens care , pains , and time , about matters of ceremonial observance ; but doth chiefly ( and in a manner wholly ) exercise them in works of substantial duty , agreeable to reason , perfective of man's nature , productive of true glory to god , and solid benefit to men . it s design is not to amuse our fancies with empty shews , nor to take up our endeavours in fruitless performances , but to render us truly good , and like unto god ; first in interior disposition of mind , then in exterior practice ; full of hearty love and reverence to god , of tender charity and good will toward men , of moderation and purity in the enjoyment of these things ; of all true piety and vertue ; whereby we may become qualified for that life of bliss which it tendereth and promiseth ; for conversation in that holy society above , to which it designeth and calleth us . yet because fancy is naturally a medium , and an effectual instrument of action ; and because sensible objects are apt strongly to affect our minds ; it hath pleased the divine wisdom to apply them , in fit measure , and to sanctify them to those good purposes , by appointing some few solemn and significant rites to be observed by us , being in their own nature proper and useful , and by god designed to declare his mind , and gracious intents to us ; to consign and convey his grace into our souls , to confirm our faith in him , to raise our devotion toward him , to quicken our resolutions of obeying his will ; to enable and excite us to the practice of those great duties which he requireth of us : * our lord jesus christ , saith s. austin , hath subjected us to his gentle yoke , and light burthen ; whence with sacraments most few in number , most easy for observance , most excellent in signification he bound together the society of new people . and , the mercy of god ( saith he again ) would have religion free , by the celebration of a most few , and most clear sacraments . of these there appear two ( and s. austin in the place cited could instance in no more ) of general and principal use , instituted by our lord hismelf ; which , because they represent to us somewhat not subject to sense , and have a secret influence upon us ; because what is intended by them , is not immediately discernible by what is done , without some explication , ( their significancy being not wholly grounded in the nature , but depending upon arbitrary institution , as that of words , which is of kin to them ; whence s. austin calls a sacrament , verbum visibile ) have usually been called mysteries , ( that is , actions of a close and occult importance , of deeper meaning and design , than is obvious to ordinary perception ) and thence are also called sacraments , for no other reason , i conceive , then because the ancientest translators of the bible into latin , did usually render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word sacramentum ; whence every thing containing under it somewhat of abstruse meaning , is by ancient writers termed a sacrament . ( so tertullian calls all christianity the sacrament of christian religion ; and * elisha's ax he calls the sacrament of wood ; and s. austin speaks of the sacrament of bread , of fish , of numbers , of the rock , &c. in short , he says of all signs , that when they belong to divine things , they are called sacraments † ; which shews to how small purpose the disputes are , yea on what small grounds the decrees are , concerning the number , general nature , and efficacy of sacraments ; for where a name or form of a sacrament is of so large , ambiguous , and indeterminate signification , there can be nothing but confusion in the disputes about it ) but those which chiefly at least , and in way of eminency have obtained this name , are those two instituted by our lord , baptism , and the lord's supper ; of which i shall in order discourse ; and so of each , as very briefly to consider the occasion of their institution , the actions injoined in them ; the nature of them , or wherein their mystery doth consist , the ends for which they were intended , and the effects they produce ; together with the dispositions and duties ( antecedent , concomitant , and consequent ) required of us in the use and practice of them . and first , of baptism . there were , ( as the apostle to the hebrews telleth us ) in sacred use among the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , several kinds of baptisms . the learned in their laws and customs teach , that they never did receive any person into their covenant , whether that which was more strict ( to which natural jews , and proselytes of righteousness were tyed ) or that which was more lax , with which strangers and proselytes of the gate did comply , without a baptism . and that priests and levites entring into their office , were to be sanctifyed by washing with water , we see plainly prescribed in their law ; likewise that all persons , who had contracted any kind of defilement , were purified by the like ceremony , particularly children new-born , is expressed there . moreover , that it was in use for persons , who were conscious to themselves of having trangressed god's law , being in god's name invited by some person of eminent authority ( a prophet , or like a prophet , one commissionated by god ) unto repentance , and amendment of life , to be washed by him , in testimony of their stedfast purpose to amend ; and in hope to obtain pardon from god of their past offences , and to be reinstated in his favour , appears probable by s. john the baptist his undertaking , and the success thereof . for if the manner of his proceeding had been altogether unusual , and unknown , so many it seems would not so readily ( without any stir or obstacle ) have complyed therewith ; especially among the scribes and pharisees , those zealous adherents to traditionary practice , who to maintain their credit and interest with the people , were so averse from all appearance of novelty . this practice then of washing in so many cases , and to so many purposes customary among god's people , to signify mens entring into a new state or course of life , being withal most apt and proper for his design , our blessed saviour , who never favoured needless innovations , was pleased to assume and impose upon the disciples and followers of his religion , accommodating it to those holy purposes , which we shall now endeavour to declare . what the action it self enjoined is , what the manner and form thereof , is apparent by the words of our lord's institution ; going forth therefore , ( saith he ) teach ( or disciple ) all nations , baptizing them in the name of the father , and of the son , and of the holy ghost , teaching them to observe all things which i have commanded you . the action is baptizing , or immersing in water ; the object thereof , those persons of any nation , whom his ministers can by their instruction and perswasion render disciples , that is , such as do sincerely believe the truth of his doctrine , and seriously resolve to obey his commandments . it is performed in the name ; that is , it is ministred by the authority , and bears special relation unto the persons of the blessed trinity , as the chief objects of the faith professed , and the sole objects of the obedience undertaken therein ; as exhibiting gracious favours unto the person baptized , and as receiving special obligations from him . such is the action it self declared to be ; the mystery thereof consists in its being a notable sign to represent , and an authentick seal to ratify the collation then made of certain great benefits to us ; and our undertaking correspondent duties toward god. the benefits which god then signifies , and ( upon due terms ) engageth to confer on us , are these : . the purgation or absolution of us from the guilt of past offences , by a free and full remission of them , ( the which washing by water , cleansing from all stains , doth most appositely represent ) and consequently god's being reconciled unto us , his receiving us into a state of grace and favour , his freely justifying us , ( that is , looking upon us , or treating us as just and innocent persons , although before we stood guilty of heinous sins , and thereupon lyable to grievous punishments ) that these benefits are conferred in baptism , many places of scripture plainly shew ; [ and the primitive church , with most firm and unanimous consent , did believe * . ] and now ( said ananias to s. paul ) why dost thou tarry ? arise and be baptized , and wash away thy sins . and , repent ( saith s. peter , preaching to the jews ) and let every one of you be baptized for the remission of sins . and , christ ( saith s. paul again to the ephesians ) loved his church , and delivered himself for it , that he might sanctify it , purging it by the washing of water , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , he effectually in baptism consigned to the members of his church , that mercy and remission of sins , which he purchased and merited by his passion ) . and again , such ( saith he to the corinthians ) were some of you , ( that is , ye were persons guilty of heinous sins ) but ye have been washed , ye have been sanctifyed , ye have been justified in the name of our lord , and by the spirit of our god ; where , having been washed in christ's name , doth ( in congruity with what is said in other places ) denote baptism in his name ; being sanctified and justified , do express the first benefits accompanying that baptism . and indeed , where-ever a general remission of sins , or a full sanctification , or consecration , and justification , or consecration , and justification of mens persons in god's sight , are mentioned ; that remission of sins , that separation , or dedication unto god's service , that reception into grace , which are consigned in baptism , are ( i conceive ) understood ; there being no other season or occasion , wherein ordinarily and visibly god doth exhibit those benefits . it may be demanded , how children , by reason of their innocent age , are capable of these benefits ; how they can be pardoned , who never had offended , how they can be justified , who never were capable of being unjust ? i briefly answer , that because they come from that race , which by sin had forfeited god's favour , and had alienated it self from him ; because also they have in them those seeds of pravity from which afterward certainly , life continuing , ( without god's restraining grace ) will sprout forth innumerable evil actions ; therefore that god overlooking all the defects of their nature , both relative , and absolute , or personal , doth assume them into his special favour , is no small benefit to them , answerable to the remission of actual sin , and restitution from the state consequent thereon in others . . in baptism , the gift of god's holy spirit is conferred , qualifying us for the state into which we then come , and enabling us to perform the duties we then undertake , which otherwise we should be unable to perform ; for purification of our hearts from vitious inclinations , and desires ; for begetting holy dispositions , and affections in our souls ; for to guide and instruct us , to sustain and strengthen us , to encourage and comfort us in all the course of christian piety : the which effects are well also figured by water , which purifieth things both from inherent and adherent filth . that this benefit is annexed to baptism , the scripture also teacheth us : be baptized ( saith s. peter ) in the name of christ to the remission of sins , and ye shall receive the gift of the holy ghost : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we being baptized in one body , are made to drink of one spirit , saith s. paul : and with the * laver of regeneration , s. paul again joineth the renovation of the holy ghost : and it is represented as an advantage of our saviour's baptism above that of john , that our lord not only baptized with water to repentance , but with the holy ghost , and fire . some preventing operations of the holy ghost ( whereby god freely draweth men to christianity , persuading their minds to assent thereto , inspiring their hearts with resolutions to comply with it ) do precede baptism ; but a more full communication thereof ( due by compact , assured by promise ) for the confirming , and maintaining us in the firm belief , and constant practice of christianity , is consequent thereon ; after ye had believed , ye were sealed by the holy spirit of promise , saith s. paul : to signify which benefit then conferr'd , the ancient christians did to baptism annex the chrism , or holy unction , signifying the collation of that healing and chearing spirit to the baptized person ; that which s. paul may seem to respect , when he saith , he that establisheth ( or confirmeth ) us with you into christ , and who hath anointed us , is god ; who also hath sealed us , and hath given us the earnest of the spirit in our hearts . . with those gifts is connected the benefit of regeneration , implying our entrance into a new state and course of life ; being endowed with new faculties , dispositions , and capacities of souls , becoming new creatures , and new men , as it were , renewed after the likeness of god in righteousness and true holiness , our being sanctified in our hearts and lives ; being mortified to fleshly lusts , and worldly affections ; being quickned to a spiritual life , and heavenly conversation : in short , becoming in relation and in disposition of mind , the children of god. this the matter , and the action of baptism doth set out ; for as children new born , ( for cleansing them from impurities adherent from the womb ) both among the jews and other people , were wont to be washed ; so are we in baptism , signifying our purification from natural and worldly defilements : the mersion also in water , and the emersion thence , doth figure our death to the former , and receiving to a new life . whence baptism is by s. paul called the laver of regeneration ; and our lord saith , that , if a man be not born again of water and the spirit , he cannot enter into the kingdom of god ; that is , every one becoming a christian , is by baptism regenerated , or put into a new state of life , getteth new dispositions of soul , and new relations to god. ye are all ( saith s. paul ) the children of god by faith in christ jesus ; that is , by embracing his doctrine , and submitting to his law professedly in baptism . and , we ( saith s. paul again ) are buried with christ through baptism unto death ; that as christ was raised from the dead by the glory of the father , so also we should walk in newness of life . . with these benefits is conjoined that of being inserted into god's church , his family , the number of his chosen people , the mystical body of christ , whereby we become entitled to the privileges and immunities of that heavenly corporation . we ( saith s. paul ) have been all baptized in one spirit into one body , the mystical body of christ : and , so many of you ( saith he again ) as have been baptized into christ , ( into christ mystical , or the church ) have put on christ , and ye are ( adds he ) all one in christ jesus . as proselytes among the jews by baptism were admitted unto the communion , and privileges of the jewish ; so thereby are we received into the like communion and privileges of the christian , far more excellent , society . . in consequence of these things , there is with baptism conferred a capacity of , a title unto , an assurance ( under condition of persevering in faith and obedience to our lord ) of eternal life and salvation . we are therein , in s. peter's words , regenerated unto a lively hope of an incorruptible inheritance , by that resurrection of christ , which is represented to us in this action ; and so therein applied , as to beget in us a title and a hope to rise again in like manner to a blissful life ; whence we are said therein to rise with him : being , saith s. paul , buried with him in baptism , wherein also we were raised again : whence by the two great apostles , baptism is said to save us : baptism ( saith s. peter ) the antitype of the delivery in the flood , doth save us , that is , admitteth us into the ark , putteth us into the sure way of salvation ; and , god ( saith s. paul ) according to his mercy saved us , by the laver of regeneration ; and , he that shall believe , and shall be baptized , shall be saved , is our saviour's own word and promise ; shall be saved , that is , shall be put into a state and way of salvation , continuing in which state , proceeding in which way he assuredly shall be saved : for faith there denoteth perseverance in faith , and baptism implyeth performance of the conditions therein undertaken ; which next is to be considered . for as this holy rite signifieth , and sealeth god's collation of so many great benefits on us ; so it also implyeth , and on our part ratifieth our obligation , then in an especial manner commencing , to several most important duties toward him . it implyeth , that we are in mind fully persuaded concerning the truth of that doctrine , which god the father revealed by his blessed son , and confirmed by the miraculous operation of the holy ghost ; we therein profess our humble and thankful embracing the overtures of mercy and grace , purchased for us by our saviour's meritorious undertaking and performances , the which are then exhibited and tendred to us ; we therein declare our hearty resolution to forsake all wicked courses of life , repugnant to the doctrine and law of christ ; fully to conform our lives to his will , living thereafter in all piety , righteousness , and sobriety , as loyal subjects , faithful servants , and dutiful children to god ; in brief , we therein are bound , renouncing all erroneous principles , all vitious inclinations , and all other engagements whatever , entirely to devote our selves to the faith and obedience of god the father , our glorious and good maker ; of god the son our gracious redeemer ; of god the holy ghost our blessed guide , assistant , advocate , and comforter : these are the duties antecedent unto , and concomitant of our baptism ( immediately and formally required of those , who are capable of performing them , mediately and virtually of them who are not ) the which are signified by our being baptized in the name of the holy trinity . these duties the scripture commonly expresseth by the word , faith and repentance ; sometimes singly , sometimes conjunctly : if ( said philip to the eunuch ) thou believest with thy heart it is lawful ( for thee to be baptized ) ; faith was an indispensible condition prerequisite thereto ; and , repent ( saith s. peter ) and let every of you be baptized ; repentance also was necessary to precede it ; indeed both these ( as they are meant in this case ) do in effect signify the same ; each importeth a being renewed in mind , in judgment , in will , in affection ; a serious embracing of christ's doctrine , and a stedfast resolution to adhere thereto in practice . hence are those effects , or consequences attributed to faith ; justifying us , reconciling and bringing us near to god , saying us ; because it is the necessary condition required by god , and by him accepted , that we may be capable of these benefits conferred in baptism ; the same being also referr'd to that repentance , or change of mind , which must accompany our entrance into christianity ; that good conscience , with which we stipulate a perpetual devotion and obedience to god , the which therefore doth ( as s. peter telleth us ) save us ; it contributing to our salvation , as a duty necessarily required in order thereto . this is that death to sin , and resurrection to righteousness , that being buried with christ , and rising again with him , so as to walk in newness of life , which the baptismal action signifies , and which we then really undertake to perform . and as such are the duties preceding or accompanying baptism ; so making good the engagements they contain , constantly persisting in them , maintaining and improving them , are duties necessarily consequent thereupon . having ( saith the apostle ) had our bodies washed with pure water , let us hold fast the profession of our faith without wavering . we should indeed continually remember , frequently and seriously consider , what in so solemn a manner we ( upon so valuable considerations ) did then undertake , promise , and vow to god , diligently striving to perform it ; for violating our part of the covenant , and stipulation then made , by apostacy in profession or practice from god and goodness , we certainly must forfeit those inestimable benefits , which god otherwise hath tied himself to bestow ; the pardon of our sins , the favour of god , the being members of christ , the grace , guidance , assistance , and comfort of the holy spirit ; the right unto , and hope of salvation . we so doing , shall not only simply disobey , and offend god ; but add the highest breach of fidelity to our disobedience , together with the most heinous ingratitude , abusing the greatest grace that could be vouchsafed us : if we wilfully sin , after we have taken the acknowledgment of the truth , ( saith the apostle , meaning that solmen profession of our faith in baptism ) we trample under foot the son of god ; we profane the blood of the covenant ; we do despite unto the spirit of grace ; and incurring so deep guilt , we must expect sutable punishment . but i proceed to the other sacrament , the eucharist . among the wonderful works of power , and grace performed by god almighty , in favour of the children of israel , and in order to their delivery from the egyptian slavery , a most signal one , was the smiting the first-born in every house of the egyptians , and passing over the houses of the children of israel ; wherein god declared his just wrath against their cruel oppressors , depriving them in a sudden and dreadful manner of what was nearest and dearest to them ; and his gracious mercy toward them , in preserving what was alike dear to them from so woful a calamity ; thus ( as the text expresseth it ) putting a difference between the egyptians and the children of israel . now that the memory of so remarkable a mercy might be preserved , that their affections might be raised to a strong sense of god's goodness , and their faith in them confirmed , so as in the like need to hope for the same favourable help and protection , by the consideration of so notable an experiment , it pleased god to appoint a sacrament , or mysterious rite to be annually celebrated , representing and recalling to mind , that act of god , wherein his special kindness was so eminently demonstrated toward his people : the same also ( as did other rites and sacrifices , instituted by god among that people ) looking directly forward upon that other great delivery from sin and hell , which god in mercy designed toward mankind , to be atchieved by our saviour ; prefiguring , that the souls of them who should be willing to forsake the spiritual bondage of sin , should be saved from the ruin coming upon them who would abide therein ; god regarding the blood of our saviour ( that immaculate lamb , sacrificed for them ) sprinkled upon the doors of their houses , that is , by hearty faith and repentance , applyed to their consciences . the occasion of celebrating which holy rite , our saviour we see did improve to the institution of this sacrament , most agreeing therewith in design , as representative and commemorative of the greatest blessing and mercy that we are capable of having vouchsafed to us ; some part of that ancient rite , or sacrifice ( which was most suitable to the special purposes of this institution , and most conformable to the general constitution of the christian religion , whereby all bloody sacrifices are abolished ) being retained in this . the action it self ( or rather the whole rite , consisting of divers actions ) we see plainly described in the gospels , and in the first epistle of s. paul to the corinthians ; distinguishable into these chief parts . . the benediction and consecration ( by prayer and thanksgiving ) of bread and wine . . the breaking of bread , and handling the cup. . the delivery and distribution of them to the persons present . . the declaration accompanying that delivery , that those symbolical things and actions did represent our saviour's body given and broken , our saviour's blood shed and poured out for us , in sanction of the new covenant . . the actual partaking of those symbols , by eating the bread , and drinking the wine , done by all present . these things we find done at the first institution and exemplary practice of this holy ceremony ; the which our saviour obliged us to imitate , saying , do this in remembrance of me . there followeth , in s. matthew and s. mark , presently after the narration concerning these particulars , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having sung a hymn , they went to the mount of olives : which action was indeed in it self proper to conclude the practice of this holy rite , yet what reference it hath thereto , cannot thence be determined ; however with these the church hath always joined several acts of devotion ( confessions , prayers , praises , thanksgivings , intercessions , vows ) suitable to the nature and design of the sacrament , apt to glorify god , and edify the faithful in the celebration thereof . such is the practice it self instituted and injoined by our saviour ; the mysterious importance thereof , as we find it explained in holy scripture , ( the only solid and sure ground , upon which we can build the explication of supernatural mysteries ) consisteth chiefly in these particulars : . it was intended for a commemorative representation of our saviour's passion for us ; fit to mind us of it , to move us to consider it , to beget affections in us , suitable to the memory and consideration thereof : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do this ( saith our lord ) for my remembrance , or in commemoration of me ; that is so , as thereby to have raised in you a reflection of mind and heart upon those grievous pains , which i shall have endured for your sake , to procure for you a remission of sins , and reconciliation to god : and , so often ( saith s. paul ) as you eat this bread , and drink this cup , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye tell forth ( or significantly express ) the death of our lord till he come , or during his absence from us . the suffering of our saviour ( the most wonderful act of goodness and charity , that ever was performed in the world , which produced effects of highest consequence to our benefit , the consideration whereof is apt to work the best dispositions of piety in us ) should very frequently be present to our thoughts and affections ; and that it may be so with advantage , such a solemn and sensible representation thereof is very conducible ; wherein we behold him crucified , as it were in effigie , his body broken , his blood poured out for us ; it being in a sort a putting us into the circumstances of those , who did behold our saviour for us hanging upon the cross. our lord being absent in body from us , ( sitting in heaven at god's right hand ) to supply that absence , that we should not be apt to forget him , and thereby become wholly estranged from him , is pleased to order this occasion of being present , and conversing with us , in such a manner , as may retain in our memories his gracious performances for us ; may impress in our hearts a kindly sense of them ; may raise us up in mind and affection to him . . the benefits consequent upon our saviour's passion , rightly apprehended , heartily believed , seriously considered by us , are hereby lively represented , and effectually conveyed ; to the sustenance and nourishment of our spiritual life , to the refreshment and comfort of our souls . it is a holy feast , a spiritual repast , a divine entertainment , to which god in kindness invites us ; to which if we come with well-disposed minds , he there feeds us with most holy and delicious viands , with heavenly manna , with most reviving and cherishing liquor . bread is the staff of life , the most common , most necessary , and most wholsome , and most savory meat ; wine is the most pleasant and wholsome also , the most sprightly and cordial drink ; by them therefore our lord chose to represent that body and blood , by the oblation of which a capacity of life and health was procured to mankind ; the taking in which by right apprehension , tasting it by hearty faith , digesting it by careful attention and meditation , converting it into our substance by devout , grateful , and holy affections , joined with serious and steady resolutions of living answerable thereto , will certainly support and maintain our spiritual life in a vigorous health , and happy growth of grace ; refreshing our hearts with comfort and satisfaction unspeakable ; he that doth thus , eats our saviour's flesh , and drinks his blood , ( that is , who as our saviour interpreteth it , doth believe in him ; that belief importing all other acts of mind and will , connected with right persuasions concerning him ) hath eternal life , and shall live for ever , as himself declares and promises : which benefits therefore in the due performance of this holy duty , are conveyed unto us . . this sacrament declares that union , which good christians partaking thereof have with christ ; their mystical insertion into him , by a close dependence upon him for spiritual life , mercy , grace , and salvation ; a constant adherence to him by faith and obedience , a near conformity to him in mind and affection ; an inseparable conjunction with him , by the strictest bands of fidelity , and by the most endearing relations : which things could not more fitly be set out , than by the partaking our best and most necessary food ; which being taken in , soon becomes united to us , assimilated and converted into our substance ; thereby renewing our strength , and repairing the decays of our nature : wherefore , he ( saith our saviour ) that eateth my flesh , and drinketh my blood , abides in me , and i in him ; and , the cup of blessing ( saith s. paul ) which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? we in the outward action , partake of the symbols representing our saviour's body and blood ; we in the spiritual intention , communicate of his very person , being ( according to the manner insinuated ) intimately united to him . . by this sacrament consequently is signified and sealed that union , which is among our saviour's true disciples communicating therein ; their being together united in consent of mind , and unity of faith ; in mutual good will and affection , in hope and tendency to the same blessed end , in spiritual brotherhood and society ; especially upon account of their communion with christ , which most closely ties them one to another ; they partaking of this one individual food , become translated , as it were , into one body and substance : seeing ( saith s. paul ) we being many , are one bread , one body ; for all of us do partake of one bread. in the representing , produceing , and promoting these things , we are taught the mystery of this sacrament doth consist ; it was designed as a proper and efficacious instrument , to raise in us pious affections toward our good god , and gracious redeemer ; to dispose us to all holy practice ; to confirm our faith , to nourish our hope , to quicken our resolutions of walking carefully in the ways of duty ; to unite us more fastly to our saviour , and to combine us in charity one toward another ; the accomplishing of which intents thereof , doth suppose our faithful and diligent concurrence in the use thereof ; whence arise many duties incumbent upon us in respect thereto , some antecedent , some concomitant , some consequent to the use thereof . . before we address our selves to the partaking of this venerable mystery , we should consider whither we are going , what is the nature and importance of the action we set our selves about ; that we are approaching to our lord's table , ( so s. paul calleth it ) to come into his more especial presence , to be entertained by him with the dearest welcome , and the best chear that can be ; to receive the fullest testimonies of his mercy , and the surest pledges of his favour toward us ; that we are going to behold our lord in tenderest love , offering up himself a sacrifice to god , therein undergoing the sorest pains , and foulest disgraces for our good and salvation ; that we ought therefore to bring with us dispositions of soul , suitable to such an access unto , such an entercourse with our gracious lord. had we the honour and favour to be invited to the table of a great prince , what especial care should we have to dress our bodies in a clean and decent garb , to compose our minds in order to expression of all due respect to him ; to bring nothing about us noisome or ugly , that might offend his sight , or displease his mind ? the like surely , and greater care we should apply , when we thus being called , do go into god's presence and communion . we should , in preparation thereto , with all our power , endeavour to cleanse our souls from all impurity of thought and desire ; from all iniquity and perverseness ; from all malice , envy , hatred , anger , and all such evil dispositions , which are most offensive to god's all-piercing sight , and unbeseeming his glorious presence ; we should dress our souls with all those comely ornaments of grace ( with purity , humility , meekness , and charity ) which will render us acceptable and well-pleasing to him : we should compose our minds into a frame of reverence and awful regard to the majesty of god , into a lowly , calm , and tender disposition of heart , apt to express all respect due to his presence , fit to admit the gracious illapses of his holy spirit ; very susceptive of all holy and heavenly affections , which are sutable to such a communion , or may spring from it . we should therefore remove and abandon from us , not only all vitious inclinations , and evil purposes ; but even all worldly cares , desires , and passions , which may distract , or discompose us , that may dull or deject us , that may cause us to behave our selves indecently or unworthily before god , that may bereave us of the excellent fruits from so blessed an entertainment . to these purposes we should , according to s. paul's advice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , examine and approve our selves ; considering our past actions , and our present inclinations , and accordingly , by serious meditation , and fervent prayer to god for his gracious assistance therein , working our souls into a hearty remorse for our past miscarriages , and a sincere resolution to amend for the future ; forsaking all sin , endeavouring in all our actions to serve and please god ; purging out ( as s. paul again injoineth us ) the old leaven of vice and wickedness ; so that we may feast , and celebrate this passeover , in which christ is mystically sacrificed for us , in the unleavened dispositions of sincerity and truth . such are the duties previous to our partaking this sacrament . . those duties which accompany it , are a reverent and devout affection of heart , with a suitable behaviour therein ; an awful sense of mind befitting the majesty of that presence wherein we do appear , answerable to the greatness , and goodness , and holiness of him , with whom we converse ; becoming the sacredness of those mysteries , which are exhibited to us , ( that which s. paul seemeth to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to discern or distinguish our lord's body ; that is , yielding a peculiar reverence of mind and behaviour in regard thereto ) a devotion of heart , consisting in hearty contrition for our sins , which did expose our saviour to the enduring such pains , then remembred ; in firm resolution to forsake the like thereafter , as injurious , dishonourable , and displeasing to him ; in fervent love of him , as full of so wonderful goodness and charity toward us ; in most hearty thankfulness for those unconceivably great expressions of kindness toward us ; in deepest humility , upon sense of our unworthiness , to receive such testimonies of grace and favour from him , ( our unworthiness to eat the crumbs that fall from his table , how much more to be admitted into such degrees of honourable communion , and familiarity , of close conjunction and union with him ? ) of pious joy in consideration of the excellent privileges herein imparted , and of the blessed fruits accruing to us from his gracious performances ; in a comfortable hope of obtaining and enjoying the benefits of his obedience and passion , by the assistance of his grace ; in steady faith , and full persuasion of mind , that he is ( supposing our dutiful compliance ) ready to bestow upon us all the blessings then exhibited ; in attentively fixing the eyes of our mind , and all the powers of our soul ( our understanding , will , memory , fancy , affection ) upon him , as willingly pouring forth his life for our salvation ; lastly , in motions of enlarged good-will and charity toward all our brethren for his sake , in obedience to his will , and in imitation of him ; such-like duties should attend our participation of this holy sacrament . . the effects of having duly performed which , should appear in the practice of those duties , which are consequent thereon ; being such as these ; an increase of all pious inclinations and affections , expressing themselves in a real amendment of our lives , and producing more goodly fruits of obedience ; the thorough digestion of that spiritual nourishment by our becoming more fastly knit to our saviour by higher degrees of faith and love ; the maintaining a more lively sense of his superabundant goodness ; the cherishing those influences of grace , which descend upon our hearts in this communion , and improving them to nearer degrees of perfection in all piety and vertue ; a watchful care , and endeavour in our lives to approve our selves in some measure worthy of that great honour and favour , which god hath vouchsafed us in admitting us to so near approaches to himself ; an earnest pursuance of the resolutions , performance of the vows , making good the engagements , which in so solemn a manner , upon so great an occasion we made , and offered up unto our god and saviour ; finally , the considering , that by the breach of such resolutions , by the violation of such engagements , our sins receiving so mighty aggravation of vain inconstancy and wicked perfidiousness , our guilt will hugely be increased ; our souls relapsing into so grievous distemper , our spiritual strength will be exceedingly impaired ; consequently hence our true comforts will be abated , our best hopes will be shaken ; our eternal state will be desperately endangered . there is one duty which i should not forbear to touch , concerning this sacrament , that is , our gladly embracing any opportunity presented of communicating therein ; the doing so , being not only our duty , but a great aid and instrument of piety ; the neglecting it a grievous sin , and productive of great mischiefs to us . the primitive christians did very frequently use it , partaking therein , as it seems at every time of their meeting for god's service ; it is said of them , by s. luke , that they continued stedfastly in the apostles doctrine , and communion , and in breaking of bread , and in prayers ; and , when you meet together , it is not ( as according to the intent and duty of meeting it should be ) to eat the lord's supper , saith s. paul : and just. martyr in his second apologie , describing the religious service of god in their assemblies , mentioneth it as a constant part thereof ; and epiphanius reporteth it as a custom in the church , derived from apostolical institution , to celebrate the eucharist thrice every week , that is , so often as they did meet to pray and praise god ; which practice may well be conceived , a great means of kindling and preserving in them that holy fervour of piety , which they so illustriously expressed in their conversation , and in their gladsome suffering for christ's sake : and the remitting of that frequency , as it is certainly a sign and an effect , so in part it may possibly be reckoned a cause of the degeneracy of christian practice , into that great coldness and slackness which afterward did seize upon it , and now doth apparently keep it in a languishing and half-dying state . the rarer occasions therefore we now have of performing this duty , ( the which indeed was always esteemed the principal office of god's service ) of enjoying this benefit , ( the being deprived whereof , was also deemed the greatest punishment and infelicity that could arrive to a christian ) the more ready we should be to embrace them . if we dread god's displeasure , if we value our lord and his benefits , if we tender the life , health , and welfare of our souls , we shall not neglect it ; for how can we but extreamly offend god by so extream rudeness , that when he kindly invites us to his table , we are averse from coming thither , or utterly refuse it ? that when he calleth us into his presence , we run from him ; that when he , with his own hand , offereth us inestimable mercies and blessings , we reject them ? it is not only the breach of god's command , who enjoined us to do this , but a direct contempt of his favour and goodness , most clearly and largely exhibited in this office. and how can we bear any regard to our lord , or be any wise sensible of his gracious performances in our behalf , if we are unwilling to join in thankful and joyful commemoration of them ? how little do we love our own souls , if we suffer them to pine and starve for want of that food , which god here dispenseth for its sustenance and comfort ; if we bereave them of enjoying so high a privilege , so inestimable a benefit , so incomparable pleasures as are to be found and felt in this service , or do spring and flow from it ? what reasonable excuse can we frame for such neglect ? are we otherwise employed ? what business can there be more important , than serving god , and saying our own souls ? is it wisdom , in pursuance of any the greatest affair here , to disregard the principal concern of our souls ? do we think our selves unfit and unworthy to appear in god's presence ? but is any man unworthy to obey god's commands ? is any man unfit to implore and partake of god's mercy , if he be not unwilling to do it ? what unworthiness should hinder us from remembring our lord's excessive charity towards us , and thanking him for it ? from praying for his grace ; from resolving to amend our lives ? must we , because we are unworthy , continue so still , by shunning the means of correcting and curing us ? must we encrease our unworthiness , by transgressing our duty ? if we esteem things well , the conscience of our sinfulness should rather drive us to it , as to our medicine , than detain us from it . there is no man indeed , who must not conceive and confess himself unworthy ; therefore must no man come thither at god's call ? if we have a sense of our sins , and a mind to leave them ; if we have a sense of god's goodness , and a heart to thank him for it ; we are so worthy , that we shall be kindly received there , and graciously rewarded . if we will not take a little care to work these dispositions in us , we are indeed unworthy ; but the being so , from our own perverse negligence , is a bad excuse for the neglect of our duty . in fine , i dare say , that he , who with an honest meaning ( altho with an imperfect devotion ) doth address himself to the performance of this duty , is far more excusable , than he that upon whatever score declineth it ; no scrupulous shiness can ward us from blame ; what then shall we say , if supine sloth , or prophane contempt , are the causes of such neglect ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in cor. or. . thus having briefly dispatched the considerations that offered themselves upon these subjects , i shall conclude all with prayer to almighty god , that we by his grace and help believing rightly , strongly , constantly , and finally ; being frequent and fervent in prayer , and all pious devotion , sincerely obeying all god's commandments ; continuing orderly , dutiful , and worthy members of christ's church , growing continually in grace , by the worthy participation of the holy sacraments , may obtain the end of our faith , the success of our prayers , the reward of our obedience , the continuance in that holy society , the perfect consummation of grace in the possession of eternal joy , glory , and bliss ; which god in his infinite mercy grant to us , for our blessed saviour's sake ; to whom be all glory and praise for ever and ever . amen . finis . books writ by the learned dr. isaac barrow , and printed for brabazon aylmer , at the three pigeons over against the royal exchange in cornhill . twelve sermons preached upon several occasions : in octavo , being the first volume . ten sermons against evil speaking , in octavo , being the second volume . eight sermons of the love of god and our neighbour : in octavo , being the third volume . the duty and reward of bounty to the poor : in a sermon , much enlarged , preached at the spittal upon wednesday in easter week , anno dom. . in octavo . a sermon upon the passion of our blessed saviour : preached at guild-hall chappel , on good-friday , the th day of april , . in octavo . a learned treatise of the pope's supremacy . to which is added a discourse concerning the unity of the church . in quarto . the said discourse concerning the unity of the church , is also printed alone : in octavo . an exposition of the lord's prayer ; of the ten commandments . and the doctrine of the sacraments : in octavo . all the said books of the learned dr. isaac barrow , ( except the sermon of bounty to the poor ) are since the author's death published by dr. tillotson dean of canterbury . the true and lively effigies of dr. isaac barrow , in a large print ; ingraven ( from the life ) by the excellent artist d. loggan : price without frame six pence . notes, typically marginal, from the original text notes for div a -e matt. . . luk. . . quamlibet alia verba dicamus , quae affectus orantis vel praecedendo format ut clareat , vel consequendo attendit ut crescat , nihil aliud dicimus , quàm quod in ista dominica oratione positum est , si rectè & congruenter oramus . aug. epist. . vide illum . tim. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. tom. v. p. . totius evangelii breviarium ; tert. de orat. , . deut. . . matt. . . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. . . . , . . . jer. . . john . . matt. . . . . luk. . . joh. . . . . . . joh. . . difficillimum est opus orare . luth. fervour of spirit . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. . . ● . . gen. . . deus solus docere potuit , ut se vellet orari . tert. de orat. cap. . matt. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tom. v. p. . matt. . . luk. . . matt. . . matt. . . jam. . . tim. . . pet. . . luk. . . . . matt. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apoc. . . apoc. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. tem. v. p. . esa. . . . . pet. . , . matt. . . pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrys. in matt. . luk. . . matt. . . . . matt. . . thess. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. chrys. luk. . . rom. . . matt. . . apoc. . . luk. . . psal. . . luk. . . acts . . heb. . . phil. . . sam. . . king. . . sam. . . job . . . . psal. . . . . epict. ench. . plat. criton . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ant. iv. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ant. iii. ; . ii. . x. . xii . . ant. vii . . x. . sen. de or. sap. . ego secundum naturam vivo , si totum me illi dedo . optimum est deum , quo auctore cuncta proveniunt sine murmuratione comitari , &c. — hic est magnus animus , qui se deo tradidit — sen. ep. , , , &c. de prov. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. tom. v. . luk. . . matt. . . matt. . . pet. . . heb. . . phil. . . psal. . , . tim. . . matt. . . matt. . . gen. . . deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . . luk. . . heb. . . . . pet. . . . , . jam. . . deut. . . tim. . . jam. . . job . . king. . . gen. . . sam. . . chron. . . act. . . . . psal. . . luk. . , . jer. . . psal. . , . jud. . cor. . . pet. . . apoc. . . matt. . . eph. . . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. just. m. dial. cum tryph. p. ● . deut. . . . . exod. . , . jer. . , . neh. . . rom. . . rom. . . deut. . . rom. . . eph. . . heb. . . deut. . . exod. . . deut. . . . . jam. . , . matt. . . deut. . . . ● deut. . . heb. . . heb. . . . . colos. . . matt. . deut. ● . . mark . . matt. ● . . luk. . . deut. . . rom. . . jer. . ● . jer. . . &c. act. . . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. l. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. strom. v. p. . id. de numa . p. . strom. i. vid. aug. de c. d. . . tit. . . eph. . . coloss. . . tim. . . phil. . . psal. . . hab. . . jer. . . virgil aen. . ezek. . . isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ma● . tyr. diss . . where he defendeth idolatry . act. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. strom. v. p. . the being ordinarily exposed to view doth ( saith clem. alex. ) extenuate the venerability of god ; and to worship the intelligible nature by matter doth vilifie it through the sense . rom. . . psal. . . deut. . . esa. . . — . act. . . — . joh. . . cor. . , . cor. . , . . . gal. . . apoc. . . . . . . * cur nullas aras habent , templa nulla , nulla noia simulacra ? minut. consuestis crimen nobis maximum impietatis aff●gere , quòd neque aedes sacras venerationis ad officia construomus , non deorum alicujus simulacrum constituamus , aut formam , &c. arnob. . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo de gig. * — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vid. tertul. de idol . . . p. . p. ● . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. clem. strom. v. p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . † tertul. de spectac . cap. . de idol . , , , &c. contra marc. . . vid. iren. . , . tertul. de id. per tot . aug. contra faust. . , . & . . contra epist. pet. . . joh. . , . * s. austin , bede , &c. exod. . . isa. . . deut. . ▪ psal. . . ezek. . . deut. . . jer. . . ezek. . , . kings . . kings . . . . . . . . . . kings . . . . . . job . . vid. deut. . . psal. . . chron. . . isa. . . psal. . . deut. . . levit. . . exod. . . king. . , . . . psal. . . isa. . . joh. ● . . 〈◊〉 . joh. , . 〈◊〉 . ● . . psal. ●● . . jos. ar●h . . . matt. . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . deut. . . . . heb. . . matt. . . exod. . . ezek. . , , . neh. . , . exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. just. p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. . abraham sine circumcisione , & sine observatione sabbatorum credidit deo , &c. iren. iv. . tertul. adv . jud. , . isa. . . ( . ) psal. . . . . . . . . . . legum conditores festos instituerunt dies , ut ad hilaritatem homines publicè cogerentur , tanquam necessarium laboribus interponentes temperamentum . sen. de tranq . an . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. de leg. ii. p. . just. dial. cum tryph. p. . &c. isa. . , ● . ezek. . , , . . . . amos . ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . isa. . . coloss. . , . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are both read ; both equivalent . gal. ● . . rom. . , &c. † inter omnia deem praecepta solùm ibi quod de sabbato positum est figuratè observandum praecipitur . aug. ep. . † vid. cit. patres . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joseph . adv . app. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. philo de vit. mos. midrash . exod. . levit. . . coloss. . . tim. . . prov. . . . . deut. . . exod. . ▪ . eph. . . deut. . , . eph. . . deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tim. . . colere parentes . eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . deut. . . psal. . . psal. . , . psal. ● . , , . prov. . deut. . . rom. . . pet. . . matt. . . joh. . , . prov. . . job . . matt. . . pet. . . coloss. . . thess. . . eph. . . eph. . . cor. . . . , . eph. . , &c. levit. . . ● cor. . . tit. . . thess. . . prov. . . . . . . ezek. . . . , . hos. . . amos . . deut. . . levit. . . deut. . . psal. . . isa. . . jam. . . deut. . . tess. . . cor. . . eph. . . thess. . . thess. . . phil. . . tim. . . prov. . . psal. . . pet. . . heb. . . levit. . . lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sirac . . . . . . . cor. . . rom. . . ps. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor. . . jam. . . rom. . . pet. . . luk. . . . . lev. . . psal. . . . . prov. . . cor. . ▪ . prov. . . cor. . levit. . . psal. . . zech. . ▪ eph. . . col. . . pet. . . mark . . matt. . . rom. . , . rom. . . phil. . . coloss. . . gal. . . rom. . . col. . . . . eph. . . rom. . . tim. . . notes for div a -e cyp. epist. . it hath especially upon vulgar , and weaker minds a strong efficacy . * dominus noster leni jugo suo nos subdidit , & sarcinae levi ; unde sacramentis numero paucissimis , observatione facillimis , significatione praestantissimis societatem novi populi colligavit : sicut est baptismus trinitatis nomine consecratus , communicatio corporis & sanguinis ipsius ; & siquid aliud in scripturis canonicis commendatur , &c. ep. . religionem paucissimis , & manifestissimis clebrationum sacramentis misericordia dei liberam esse voluit . id. ep. . * exod . . sacramenti natura disertè & planè exprimitur . † nimis autem longum est convenienter disputare de varietate signorum , quae , cum ad res divinas pertinent , sacramenta appellantur . aug. ep. . in cunctis christi actionibus sacramentorum mysteria coruscarunt . leo i. ep. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . , . heb. . . seld. de synedriis . exod. . . numb . . . levit. . , , , . & . . numb . . , &c. ezek. . . joh. . , . mat. . . mark . . * vid. just. apol . . tertul. de bapt. &c. acts . . acts . . ephes. . . cor. . . quid festinat innocens aetas ad remissionem peccatorum ? tertull. — impletur apud nos spiritu sancto puerorum innocens aetas , &c. cypr. ep. . acts . . cor. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tit. . . mat. . . ephes. . . cor. . . ephes. . , , . colos. . . cor. . . ezek. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theocr. tit. . . john . . gal. . . rom. . . col. . . cor. . . gal. . . pet. . . colos. . . pet. . . tit. . . mat. . . acts . . acts . . acts . . . . & . . & . . & . . & . . rom. . , . & . . & . . gal. . . & . . heb. . . ephes. . . & . . thess. . . tim. . . pet. . . mat. . . luke . . mark . . pet. . . rom. . , , &c heb. . . pet. . . heb. . . cyp. epist. . exod. . . heb. . . pet. . . tim. . . luk. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mark . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. . . mark . . luke . . cor. . . cor. . . joh . , . & . . joh. . . john . . cor. . . vid. cyp. ep. . p. . ep. . p. . cor. . . cor. . . cor. . . cor. . . cor. . . acts . . cor. . . mens deficit , quam non recepta eucharistia erigit & accendit . cyp. ep. . a paraphrase on the ten commandments in divine poems illustrated with twelve copper plates, shewing how personal punishments has been inflicted on the transgressors of these commandment, as is recorded in the holy scripture, never before printed : also, a metrical paraphrase upon the creed and lord's prayer / written by george wither ... wither, george, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a paraphrase on the ten commandments in divine poems illustrated with twelve copper plates, shewing how personal punishments has been inflicted on the transgressors of these commandment, as is recorded in the holy scripture, never before printed : also, a metrical paraphrase upon the creed and lord's prayer / written by george wither ... wither, george, - . [ ], p. : ill. printed, and are to be sold by eben. tracy ..., london : . reproduction of original in huntington library. in verse. advertisement: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -- poetry. lord's prayer -- poetry. christian poetry, english -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion a paraphrase on the ten commandments in divine poems illustrated with twelve copper plates , shewing how personal punishments has been inflicted on the transgressors of these commandments , as is recorded in the holy scripture . never before printed . also , a metrical paraphrase upon the creed and lord's-prayer . written by george wither esq ; author of britain's remembrancer . psalm . . would god my ways were so directed that i might keep thy statutes ! licensed according to order . london , printed , and are to be sold by eben . tracy , at the three-bibles on london-bridge . . to all such as have formerly been friends to the author , his daughter and only surviving child dedicates these meditations . it was seldom my fathers practice , ( especially of late years , ) to dedicate his works to particular or great persons ; and did i attempt any such thing now , i should be afraid lest i might disturb his rest in the grave . all you therefore that had a kindness as well for his person as his works , i desire to accept of my good will in sending this relique of his abroad in publick ; which though it hath been written some considerable time , is but lately minded or come to hand . and however it happened to be bundled up with other old writings ( where i found it ) yet i verily believe it was designed for the press by those many alterations he had made , which had so blur'd the original copy , that i was forced to get it transcribed before it was fit for my self or any body else to read : and having now perused it , i could not in conscience conceal such necessary truths as are therein contained , in hopes that it may take the effect himself desires in his epistle to the reader exprest in his prayer ; believing , that that good spirit which first dictated those petitionary words will accompany them to the worlds end . and then i also believe , that what i have done in making this publick will be acceptable both to god and man , which that it may , shall ever be the prayers of from my lodgings at mr. snowdens a printer , at the lower end of great carter-lane , the d of april , . your assured friend in all offices of love and service e. b. advertisement . the copper plates mentioned in my fathers following epistle , in some of his removals from one habitation to another have been lost , so that i have been forced to get new ones made . to the reader . in that great plague , which ( as i believe ) was the most contagious pestilence that ever afflicted this city of london , it pleased god to enclose me there , and to give me grace to make such observations upon his justice and mercy , as i hope ( however others esteem of them ) shall never of me be forgotten during life . a while before this last visitation , the same gracious god provided me a little place to escape unto , where i did but only hear of that which my brethren , suffered , and therefore ( as i may well fear ) was not so sensible of their misery as i ought to have been . yet i was not altogether without meditations as became the time , ( but as the necessities wherewithal god hath yet exercised me would give leave ) endeavoured to employ some hours in the consideration of things pertinent to the honour of my preserver , that i might not appear less thankful for this deliverance , which was without terror , than i seemed to be for that which i obtained with fear and danger . part of my musings were upon the moral law , the neglect whereof ( being the cause of all plagues ) is never impertinently thought upon , much less when the hand of god is extended , to chastise us for infringment of the same . and what i then meditated , is now offered unto the publick view , that it might the oftner occasion me and others to be mindful of our duties . neither my estate , nor the place i lived in would afford me the use of books , at that time , therefore instead of them i perused mine own heart to to see what i could read there : for in the heart of man it was . originally written . and though our corruption hath now so defaced it that we need some helps to explain the essential meaning of the holy text long since written in stone ; yet if we would but be so diligent as good antiquaries in examining defective inscriptions upon decayed monuments , we might sometime find the truth more certainly than by trusting over-confidently to the search of others , who many times deliver their own fancies instead of the right meaning of gods law. others i confess ( though not many in the english tongue ) have to this purpose devulged large commentaries : but some want money to purchase them , and some want leisure to peruse them : for they are so large that many readers had rather venture to break all the commandments than to scan over those tracts ; and yet perhaps these brief meditations have expressed somewhat which is not found in any of them . i profess not ( as i have elsewhere said ) to teach the learned , but to be unto them a remembrancer only of what they already know ( which will otherwhile happen by this means even when they take up my books to peruse them with contempt rather than for any better end ) yet they who are as ingenious as learned , have entertained them with good respect as not unuseful . the same spiritual nourishment which others have tendred more artificially dressed for the publick feasts of the soul ; i have here and elsewhere indifferently fitted for their private refreshments , who are best nourished with plain diet , and who have heretofore wanted either opportunities or due care to come to those repasts . and if i can but find means to relieve the blind and lame in understanding , till a more powerful means shall fetch them from the hedges and high-way-sides to be guests at the great banquet , i shall hope to have done somewhat worth my pains . ignorant persons may be advantaged hereby mediately or immediately ; by receiving information or occasion of reformation : yea the composing thereof in verse will cause many to be the more delighted therewith ; some the better to remember it , others out of curiosity to take notice of it , who may afterward give it more serious entertainment , and no doubt all good men will afford it a favourable censure so far as it shall deliver the truth . so far only i desire it should be allowed , and in that desire do humbly submit the same to the censure of authority , and the success to gods blessing . which i beseech oh glorious god so to manifest in this mite vouchsafed out of the infinite treasury of thy holy spirit , that like a grain of mustard seed it may be fruitful to the encrease of piety beyond the expectation answerable to so despised a means : for some in these days have perverted the plain meaning of thy law ; yea some have lately strived both by their words and works to make the same wholly void and of no use , that they seem either not to have known , or to have quite forgotten ; that thy truth remaineth from one generation to another , or that thy righteousness is an everlasting righteousness , in so much that we may justly repeat unto thee this complaint of thy prophet david ; lord it is time for thee to lay to thine hand , for they have destroyed thy law. hear my prayer o lord , and though i am small , and of no reputation , yet since i would not forget thy law , deliver me from mine oppressors , and so teach me thy statutes , that i may keep them unto the end ; yea though the proud have me in derision , and almost made an end of me upon earth , yet let my heart be made so upright in thy statutes , that i may not be ashamed to remember thy promise made to thy servant , even that wherein thou hast caused me to trust ; let it quicken me , and be my comfort in my troubles . for thou art all my portion , and i have determined to keep thy word ; before i was afflicted i went so much astray that it was good for me to have some troubles . o let me hereafter be always exercised in thy law ; let it be a lanthorn unto my feet , and a light unto my path . look upon me , and be merciful unto me as thou usest to be unto those who love thy name . let the proud be ashamed that they have dealt falsly with me let such as fear thee be turned unto me and comfort thou me according to the years wherein i have been afflicted , that they who see it may glorifie thy name for mine eyes have almost failed with waiting for thy assurance ▪ though i have gone astray like a sheep , yet seek thy servant , and deal with me according to thy mercy . let all these my supplications come before thee , that my soul may live that my lips may praise thee , and that my tongue may sing of thy goodness and mercy for ever and ever , amen . sir , among other kindnesses vouchsafed ●n your neighbourhood , i received from ●ou the copper plates , which are now ●ade use of in this book . the words which i have added unto those dumb figures will make them ( i hope ) much more profitable , and cause them to be a means of publishing those caveats and ●niversal duties which are pertinent , as ●ell to the general well-being of mankind , as to the glory of god ; which two things were the proper ends of our crea●ion , and ought also to be the chief care of our life . to those ends therefore , and that your ●ost might not be unprofitably bestowed , i have returned the coppies of those figures which you gave me , illustrated with such meditations as my leisure and ability could afford . and they do now as well speak as make signs what is prepared for wilful transgressors of these laws ▪ whereby if god may receive any honour ▪ or his children profit , i desire it may be some honour and advantage , which is the desire of your hearty and well-wishing friend geo. wither the decalogue . happy shall that man become , who this law departs not from : blessings will descend on him , from the mount of gerizim ; but from ebal they shall hear curses , who rebellious are . death , for them , attending stands , who shall break these just commands ; and to those who them obey , god proposeth life for aye ▪ the prologue let all these following lessons learn , for all mankind these laws concern . all you who sons by grace or nature be , give ear to what my muses preach to me ; for what i now do purpose to declare , no less , than vniversal statutes are , which every-child of adam ( here beneath ) must keep in person , on the pain of death , or , by a faithful penitence procure an able pledge , to pay his forfeiture . you , who by nature , had the means to know what duties , creatures to their maker owe ; read here , what by god's finger once was writ within your hearts ; that you may practise it . and having lost that light which nature gave , take what you may by grace's tender have . on fleshly tables once again renew tha fair impression which at first he drew : for , 't was your sin which thence gods law did blot and , ignorance therefore excuseth not . you , whom the special grace of our creator brought by his power almighty thro' the water of sound baptism , ( and , within the flood of his dear sons most pure and pretious blood ; drown'd all that hoast of sins , which our grand foe had mustred , for our final overthrow : ) observe you also , this renowned law , to keep it , with a loving filial awe , lest ( though you scap'd enraged pharoh's hoast ) your entrance to the promis'd rest be crost : and lest your following what your lust deviz'd you , in your lawless wandrings be surpriz'd by those ( yet living tyrants ) who possess the passages , of this lifes wilderness . for , though in act we cannot keep entire so strict a law , we may in our desire ; and where desire is not perverted quite , we have a ready means to set it right . if any say or think this obligation pertaineth only to the jewish nation ; they are deceiv'd ; for if they well compare these precepts , to those laws which written are within our hearts , it will be out of doubt that , these , are but the same transcribed out . in stone , they were engraven long ago lest all the world should quite forgetful grow of these their duties . to the jews god gave them to be preserv'd from loss : from them we have them distinguish'd by two tables to be known , from laws , that were peculiars of their own : and though some literal circumstance be found appearing to oblige beyond the bound of legal ceremonies , which to some a means of stumbling and offence become : yet they , that meekly minded are , shall see the essence whole , and so distinct to be from what is meerly jewish ; that no doubt shall give the weaker conscience thereabout ; for that which is essential may be ' spide from what should only for a time abide as evidently as our bodies are discerned from the ground which once we were . it is the abstract of the law of nature ; and that which every reasonable creature which hath a body , must submit unto , with incorporials , we have nought to do : nor us , to search concerns it any way what law they are obliged to obey . salvation comes not by this law indeed , yet knowledge of our sin , and that we need , a saviour for it , by this law is taught ; till which be known , no safety can be wrought . t is true , we can keep it , yet it may keep us , from running quite out of the way ; or , keep us humble that the works of grace , may in our hearts , the better take their place . it maketh no man pure ; yet 't is a glass by which the fairest of old adams race may view themselves deform'd , and also see in what defects they should repaired be . it makes not streight ; and yet it may supply a helpful means , our selves to rectify . it gives not sight ; but they that see may find it yieldeth light to those who grow not blind , by wilful faults ; and stubbornly contemn those beams of grace , which might enlighten them . it gives not strength to go , ( we must confess ) but , yet , it shews a way to happiness ; and , they who can but love it , when they know it , shall either be vouchsafed strength to go it . by mediate help , or by immediate grace , exalted be to their desired place . it cannot merit love , but it may shew , whether , or no , our love be false or true . though 't is not life ; it is the death of sin , whereby the life of grace doth first begin to shew that living faith , wherein consists the truth of their profession who are christ's ; and they are not suspected without cause , false christians , who conform not to these laws . it is a needful tutor , though it stand with looks still frowning , and with rod in hand 't is truly good though ill thereby we know , and at befriends us , though it seem a foe . it all condemns not , though it puts in fear , it brings to christ ; and then it leaves us there . in brief , this law shall ever be in force , though from believers god remove the curse . it shall in essence never fail a jot , ( although some accidents continue not ) and therefore , they whose faith shall them prefer , observe it as a good remembrancer . to these for comfort and encouragement , the promise which attends it we present with all the circumstances , which may give assurances , of what they well believe ; without those plagues or terrors which we find presented to correct a slavish mind , for they that love their founder need no bands but love to keep them true to these commands . love is the laws fulfilling , 't is that end to which both laws and all good actions tend : and he that loves , unto himself is made a law , whereto we nothing need to add . before the rest , our muse , to fright them sets the tipes of punishments , and horrid threats : if either , may bring home the soul that errs , god's be the praise ▪ the comfort of it theirs . and let me share the prayers and the bliss of those that shall pe profited by this . amen . i. thou shalt have none other gods but me &c. pharoh , by great wonders wrought to acknowledge god was brought , and had reasons light to see who , his only god should be . had he well that guift employ'd , special grace , had been enjoy'd ; but , no use thereof he made , and so , lost the gift he had ; stubborn too , the fool did grow , and ran headlong to his woe . command . i. serve but one god , and let him be that god who made and ransom'd thee . to such as love , our god of love makes known a duty , and a benefit , bestown ; that they might know the object of their creed , and , in the way of righteousness proceed . for , by the preface ( of what follows here ) a freedom from a bondage doth appear . and by the substance of this great command , a duty we may likewise understand . to them whom no kind usage may perswade from sinful paths ( till they afraid are made ) we here exhibit pharoh , as a chief of those , who suffered for an vnbelief join with contempt of god ; that such from thence might moved be to faithful penitence , to them that shall with reverence and fear receive the holy precept which they hear , we shew with love and mercy how they may observe the streight , and shun the crooked way . there is one god alone ; that god is he by whom we formed and reformed be , and they who serve another , or deny his attributes , commit impiety . this god , ( that 's god indeed ) though he might say , my will and pleasure is , you shall obey me only as your lord , ( and unto us no reason render , why it should be thus ) proceeds not so ; but hath declared why we should accept him for our deity , and peradventure this vouchsafed he to teach them knowledge who his viccars be ; and shew to us ( by being meek and kind ) how from false gods the true one we may find . for to be god is to be good , and so in goodness infinite , to overflow , that all may tast thereof ( excepting none ) such is my god , and he is god alone . the egyptian bondage , tipified all the race of adam , in their native thrall , and as their temporal saviour , moses than , left not behind one hoof , much less a man , inslav'd to pharoh , so the blessed son of this great god hath ransom'd every one from that sad house of bondage and of pain where we , without redemption else had lain . for which great favour , he from us doth crave , that we no other god , but him should have . and that we love him with a reverent awe , which is the whole fulfilling of this law this gracious god , by many is rejected , and as they understand , or stand affected , they take , or make up new ones of such things as almost to contempt , the godhead brings . he of himself would make some deity who his own power so much doth magnify , as if by that he thought to gain access . to present and to future happiness . he makes the world his god who thinketh fit to love , to follow , serve , and honour it ; as many do , and they who much incline to love this god , are enemies to mine . he makes his lust a god who doth fulfil in every thing his own unbridled will : this tyrant many serve ; yea this is he who makes them bondslaves , whom god setteth free . he makes the worst men gods who doth obey their pleasures , in an unapproved way , or their imperious threatning so much feareth as think it from his duty him deterreth . he makes the devil , god ; who doth believe , by evil means good blessings to receive ; which very many ( very often ) doe whose words deny him , and defie him too . but some of us not only guilty stand of being breakers of this first command , by serving gods beside ; ( and more than ) him , who from death , sin and hell , did us redeem . but , either we neglect him also quite , or , practise works to him so opposite , that into worse impieties we fall than such , as yet , confess no god at all . for , by distrust , self-love , backsliding fear , inconstancy , presumption , fruitless care , impatience , grudging , frowardness or pride , with other such ; our god we have deny'd more oft than once , and oftner fear we shall ●nto this error through our frailty fall . this law , ( in some degree ) is also broke , unless we , to our powers , due care have took to shun each cause of breaking it ; the chief ●s ignorance , ( the ground of misbelief . ) the next , is to be oft , and willingly among professors of idolatry . the third is servile fear , which many ways the heart unto idolatry betrays . the last ( not least ) is when the sway we give to any lust or sin : for ( thus believe ) such men , to gain the full of their delight , will change their god , or leave religion quite . yea , they who hate at first so gross a sin , are by the devil this way hooked in . this meditation here had found an end but that there are , some others who offend against this law , in such a high degree as that they must not quite unmention'd be . the truest god , confessed is by them their only god : they serve and honour him in outward shew ; and if believe we may , what they themselves have pleased been to say , they love him too ; but either they mistake him or , by their own invention , so new make him , that though they speak him , by a gracious name the goodness of his nature , they defame by making him the authour to have bin and cause original of every sin. for in affirming that the fall of man , and sin , and death from gods meer will began , they say no less , although they praise him much for being good to them , and some few such . to say of these i am no whit afraid . as of old idol-makers , hath been said . their god and they are like , for on their will they ground their practices ( which must be stil● supposed just ) and some , perchance , of them would be as cruel as they fancy him but that their finite natures cannot reach the tyranies which they of him do preach . let us of such impieties beware , what we conceive of god let us have care , and not ( with foolish hereticks ) suppose by teaching common truths , and making shows ●f holy piety to keep gods eye from seeing when we wrong his majesty . for , if he be displeas'd with such as make ●ood creatures of his godhead , to partake , ●ow much more cause have they his wrath to fear , who make him worse than his worst creatures are ? ●nd that prime attribute have overthrown , ●y which , he chiefly to be god is known ? ●or , none are bound to serve him ( by this law ) ●ut such as he did out of bondage draw . ●or if he drew not all , then some there be who , though they have a god , ours is not he , ●t least in such a manner as may give these unbelievers courage to believe . their god they say did some unhappy make ●o shew his power ; and for his glorys sake ; my god is he , who pittied their estates , whom these do fancy hopeless reprobates ●n issue leaving out of that temptation , 〈◊〉 which they lying to their just damnation , ●nd for the day of wrath no sinners made ●ut such as do abuse the grace they had . ●heir god is he , who forc'd mankind to fall ●nd mine is he , who did redeem us all . my sweet redeemer , so my heart incline , that , i may always keep this law of thine amen . ii thou shalt not make to thy selfe any graven image &c. superstition here is free if her idols rais'd may be ; and with zeal the same pursues if will worship she may use . when , she should obey or hear sacrifice , she doth prepare . such religion to profess is but irreligeousness : and for that presumptions vain , many israelites were slain . command . ii. let every hand and heart refrain an image of our god , to fain . three thousand suffered by their brethrens hand , for offering violence to this command ; and for committing of the same offence , the sword hath been in action , ever since , ( some where or other ) to the devastation of many a powerful and renowned nation . for to adore one godhead , and no moe , save him , to whom such duty all men owe , sufficeth not , nless our adoration be such as may obtain his approbation . a forged worship meriteth a rod as truly as a falsified god : and such as do their own religion frame , serve but their fancies , though god bear the name . when humane wit , had fool'd away the notion of gods true being , and of true devotion , she calling to remembrance that each creature had in it some impression of his nature , did blindly seek him , by that couz'ning light , and lost at last the knowledge of him quite . for , some did make him figures like their own ; some like to beasts , and some like forms unknown : then by degrees the devil screwed in to seem a god , and made the foulest sin , thought pious worship : for , though vile it be to picture him whose form we cannot see , and to ascribe to him imperfect features who gave their bodies to the fairest creatures ; and in whose essence all perfections are , yet in their wickedness they staid not there , by wicked ceremonies they invited the world to think the godhead was delighted with hellish actions for their living seed , in horrid wise to death did often bleed as acceptable offerings murtherous hands were thought the actors of his just commands . and drunken riots with lascivious games seem'd holy duties and had holy names . nor did the gentiles only thus misdo but many jews , and many christians too , the self same sins in essence did commit , though with new vizzards they had covered it . for how much better are their festivals then bacchanalian riots , in whose halls and parlours are assembled ( in the stead of those poor souls , whom charity should feed ) a rout of roaring ruffins , who are there for nothing but to drink , or game and swear ? except it be that they might soon undo those fools which do abuse gods bounty so ? mens follies make them frequently to err , and , then , they vice for vertue do prefer . their superstition , makes them think amiss of god ; and then their service of him , is accordingly devis'd : they favour not that worship , which their wit hath not begot . they fear him tyrant-like , and dream that he is pleas'd with such like works as tyrants be . for carnal wisdom , cannot be content , unless it may be suffered to invent , the scaenes , which make her stage religion seem to superarrogate in her esteem . some , tho' they scoff idolatry , are hardly brought to serve a god of whom they have not thought . a circumscribed form , to which , they may address themselves , in that corporeal way , which they affect and therefore up they rear such calves , as to their fancies do appear : yea sometime such ideas they devise , as piety would hate , and wit despise . some others are too homely , and too bold another way , and no man layeth hold upon the truth , who thinks to seize thereon , by searc●ing for it , in himself alone . these sins against this precept justly blam'd as thereto accessary have been nam'd , in what we mused , on the law before to which are added here , three other more , vain curiosity , blind superstition , prophaneness , and a changeable condition . by these we are perverted , yea , by these our god is formed as our fancies please ; sometime ( like those of whom the psalmist speaks ) the god which to it self mans fancy makes ; is either blind or careless . god , ( says one ) beholdeth not those evils that are done , tush , god regardeth not , another says , the folly or perverseness of our waies . some others make unto themselves , a god so mild , as if he never us'd a rod. and , some again do fancy him to be so cruel ; that their god appears to me to be that saturn , now set up again , who ( as the ancient heathen poets fain ) devour'd his children ; and they fain him , for that which the god-like nature doth abhor . these evils to prevent ; this law divine the wandring humane fancy doth confine all men in sacred worshipings restraining as well , from intellectual objects faining , as from corporeal forms : and him god threats who due performance of this law forgets . for god himself who knoweth best how far by representments , it convenient were , to shadow forth his nature , did devize as many and as few as might suffize . god knew , that if mans frailty might not see some objects , whereupon might fixed be his weak devotion , he would either make vain fictions , or devotion , quite forsake . it therefore , pleas'd ▪ his goodness to prepare those objects for the jews , which fitting were for them , such was the serpent made of brass till by idolators abus'd it was . such were their temple and the mercy seat on which or towards which their eyes were set , in their devotion ; that the wandring sence there being fixed , faith might raise from thence the safer flight , and that religion may a body have , wherein her soul may stay , for , doubtless that religion is untrue , which hath no outward shape for men to view . as for the jews : our weakness , tendring too god , hath vouchsaft the like , for us to do . he hath advanc'd for us to look upon the image of his crucified son , and limb'd him in his word with such dimensions as may , and should employ our apprehensions , without all vain additions of our own , until , the essence of it , may be known . nor of our selves nor to our selves was made this image ; but , the same , from god we had . he set it up , for us to fall before it ; to contemplate ; to honour ; to adore it . this image he that faithfully shall view , thereby , that long left image may renew , wherein mankind was framed by god's hand , and in that likeness we shall ever stand . still praised be that image , which hath power to perfect such imperfectness as our : and let all those who shall the same despise be guilty of the worst idolatries . oh christ so perfect my renewed will that i this holy precept may fulfil . amen . iii thou shalt not take y ● name of y e lord thy god in vaine &c. curses , blasphemies , and oaths , some , can vary as their cloaths ; and , the ruffin , now , begins to seek fashionable sins , no more fearing to blaspheme , than to take a praiseful theme ; but the sin they count so small , doth aloud for vengeance call : and , in figure here we view what for this offence was due . command . iii. if thou wilt free be kept from blame ; take not in vain , god's holy name . to fright blasphemers , we present them with an emblem , of the son of shelomith : ( who worthily , condemned was to dye , and , stoned for his daring blasphemy : ) for , 't is a crime now ripened in excess , though branded with a horrid guiltiness ▪ and of this blott , ( who ever standeth free ) all these that follow deeply guilty be . the common swearer : for , his impious tongue not only to the godhead , offers wrong ; but , ( to his power ) he sometime rends and tears christ's holy body , when he vainly swears . he that affecteth cursings groweth foul , by what this law forbids , for ; on the soul which loves to curse , these plagues are often brought which to befall another , are besought . they are not in a mean degree to blame , who shall prophane the great almighty's name through levity , as when him name they shall , for trifling causes ; or , no cause at all . he , that with oaths , protests in matters vain ; or , sweares for truths , what he himself doth fain ; or , tells for certain , an uncertain thing ; or , vows to god , what he neglects to bring ; or , maketh vows of what are not allowed : things lawful ; or , things comely to be vowed : even he who ere he be that shall transgress these ways , is tainted with a guiltiness for , all these ways , gods name is vainly used ; and such offences cannot be excused . to these we add our scevites , who presume the power of exorcisms to assume , and work by conjurations of such kind , as may no lawful approbation find , and much from these , those cheaters differ not , who by confederacy the name have got , of cunning men or women , and pretend . to know black arts and practice , to defend our bodies , or to keep our goods from harms , by wicked spels ; prophaning in the charms , the names of god , or portions of his writ , for , in such actions they dishonour it . nor is he better who delights to make , gods truth a theam for vain discourses sake , or , thence extracteth jests ; or , reads , or hears his word , with heedless eyes , with careless ears , or unprepared heart . nor , are they less prophane ; who to conceal their wickedness , or , meerly to be deemed men devout : still at their girdles bear , gods book about , or , study holy scriptures to devise : a cloak for sins ; and proofs for heresies or , truths pervert their falshoods to maintain , for , all of these assume gods name in vain . they of the like offence partakers are , who ( as they term it ) make a holy war for christ ; and in his name do that pretend , which is for some concealed wicked end . all they who pray for these , ( by name of such , do fight gods battles ) do offend as much if they shall know it ; for , accursed is such bold and bloody policy as this . he that plots treason , or invents a lie , the cause of god or truth to justifie ; doth stray as wide : for , to assist his foes . these in gods name ; within his ensign goes . moreover they are guilty of this crime who in undecent manner or ill time reprove , or threat , or comfort , or apply gods promises , or judgments , or deny , their needful application in gods name , when time , and place for them require the same for , of the service , careless they appear , pertaining unto him , whose name they bear . he breaks this law who runs ere he be sent , and in gods name speaks what god never meant , he that from holy orders , goeth back . and by his idleness becometh slack in duties of his calling ; or ( grown rich , by church promotions ) thinks it overmuch , to execute that function as he ought , to which with wealth and honour he is brought , even he , what fair excuse so ere he make , is justly said gods name in vain to take . for , if he proveth guiltless , he receiv'd a dispensation , more than i believ'd . a prayer without faith ; a formal mention of gods due praise , without a due intention . yea , vain or complemental salutations , without sincerity are prophanations against this law , though many men have thought , that these are signs of persons better taught . dissembling fasts ; thanksgivings mumbled out , with babling repititions , ( and devout , ) in nought but feigned term or length of time , do make men guilty , likewise , of this crime ; nay many sermons of the vulgar strain , are taking of the name of god in vain . he that his church or chappel hath bedeckt , and yet gods living temples doth neglect . he , that a love to those , doth seem to carry , yet , leaves defac'd his outward sanctuary ; he that to bend his body is asham'd , when he shall here his blessed saviour nam'd he that without an inward adoration , bows outwardly , or , with an affectation , to mimick gestures ; or , performs the same , unto the vocal sounding of the name , or either practiseth , or leaves undone , such duties in contempt of any one : even he ( though to be guiltless he pretends , ) against this third commandement offends . but none this holy precept more have broke than they , who on themselves christs name have took , yet live like infidels , excepting those , who guild hypocrisy with godly shows , and under pious habits use to prey , on those , ( who being more sincere than they ) are threatned , and suppose all well bestown , while these will take ; till nothing is their own . god keep his lambs form these as from the worst of all dissembers , and the most accurst . the faults condemn'd , seem nothing to have bin to this abhorred hell begotten sin , are drunken jollities , unbridled passion , a wicked custom , slight consideration , and evil nurture ( but much blame is cast , on tutors and some parents for the last , ) all these must therefore shunned be by him , that would not swear , for-swear , curse nor blaspheme . this must be likewise heeded , that unless we still ( on all occasions ) de confess , the name of god ; and sanctifie it too , by such good duties , as we ought to do : ( as in relieving those who in his name , shall ask ( without abusing of the same , in swearing by it , when just cause requires , in suffering for it , ( though by sword and fires ) when god may be dishonour'd , by a base forsaking of our faith , or of our place . yea , if we be not ready to our might , in all gods attributes to do him right ; and honour him , in deed , in word , and thought , in what we can , ( although not as we ought ) we faulter in our duty ; and 't is plain , we do profess to bear gods name in vain . my heart lord god so settle in thy way that i this law , may never disobey . amen . iiii remember that thou keep holy y e sabboth day &c. 't is not in the common creed that he gather'd sticks for need , who for sabbath breaking dy'd , for all wants were so supply'd , that it seems he did transgress , by contempt , or carelessness . he commits the same offence , ' gainst this precepts moral sence , who the christian sabbaths wrongs , and a plague to him belongs . command . iv. to hallow , do not thou forget those times , which god apart hath set . you that our christian sabbath do despise , behold this figure with regardful eyes : for , though on us this precept doth not lay the ceremonial service of the day ; or , to a jewish sabbath , us confine ; it n'retheless , a duty doth enjoin , which no man living can be freed from till to the general judgment christ shall come . for , nature urges , that convenient rest , should be allowed both no man and beast , lest their corporeal substance should miscarry before the time ; and 't is as necessary , the soul should have some leisure to attend his will , on whom her being doth depend . freemen , may rest their bodies when they please , and wise men , know how for to take their ease : but , lab'ring beasts , and men who are depraved , or , they whom wants , or tyrants have enslaved , had restless lived , till their life time ended , unless this holy law had them befriended ; and they who to the flesh most ●avour show for soul affairs , but little time allow . this god at first foresaw , and for that cause ( though in mans heart he then ingrav'd his laws essential , and long oblig'd him not to such additions as time since begot ) yet when he found that error and transgression had wholly rased out the first impression : to stop corruptions growth , he afterward to rites , to times , and places had regard . all men at first had liberty to take what daies they pleased holydaies to make ; or , for convenient rest . nor did from all this freedom cease when god the jews did call to keep their sabbaths ; for to one set day no nation were oblig'd save only they ; nor , had the gentiles any other ties save to observe it in a moral wise , so far as might preserve unto the creature the freedom and well being of its nature . a law concerning rest and holy dues confin'd indeed the people of the jews to one set day , even one set day in seven , to them were ceremonies also given concerning it ; which no man might transgress ( save in great need ) without much guiltiness that law , which nature simply had received at our first being was to them derived with such like accidents as might be best to keep them firm , and bring in all the rest in gods appointed season to embrace the law of nature in the law of grace . their customs and their ceremonial day with christ was buried and so swept away . when he arose from death , that to renew and celebrate the sabbath of the jew , we are no more obliged than to rear their temple , and to build their altar here , and yet , lest man's corruption and the lack of accidents , might bring the substance back . even to the first neglect , christ dist instate his church with power to change or abrogate the cirumstances of this law , so far as needful seem'd , provided that it were essentially preserved , and in this she hath performed what required is . for , though the time be changed , it retains the same proportion ; it for use remains the same in essence , and that being so the same obedience , is now due thereto , and , to what circumstance the church thinks fit , to help continue the right use of it . now therefore , though that every day be free for works which truly necessary be ; and , though those worshipers which are sincere may worship any day or any where , yet none can without guiltiness despise the places , rites or times , of sacrifice appointed by the church , while they accord what may be authorized by the word . this law is therefore broke when we despise the fastings , feastings , or solemnities the church appoints , or if we shall deny such daies to honour and to sanctify by rest from common labours , whensoere we may without much damage , them forbear ; or , if we vilify those christian rites whereto the publick discipline invites , or , them perform not on their proper day as often as conveniently we may . this law is broke , if to our lab , ring beast , or , servant , we allow not so much rest as nature shall require , and may conduce to keep them able for our lawful use . or , if we shun not all occasious too whereby we may against this law misdo . and they are these ; a hardned heart , a mind prophane , and unto greediness inclin'd , a false belief ; false liberty ; false knowledge , frequenting of the company and colledge . off false believers ; ( from whom self will pride and superstition no man can divide . let no man then that lawless freedom take which may occasion strife or scandals make , by needless labours , nor mis-censure them who take some liberties which they condemn , in things indifferent , and shall not move in such ' gainst which their governors approve ; and in their manners let them peaceful be , though they in their opinions disagree . let not those times the church hath set apart to rest the body , to instruct the heart , and to preserve a due commemoration of every blessed means of our salvation , be judged vain , or , that they do not draw authority sufficient for this law : but let them know for truth , though not for news , that all the feasts and sabbaths of the jews were but the types of ours ; and that if they shall for the shades the substance cast away , they are unwise ; and guilty of offence against this precept in the moral sense . let those who for the bodies ease and pleasure part of this time allow ; preserve the measure that 's justly due , and in due manner too do that which is allowable to do : not for the soul 's well being caring less than to prevent the bodies weariness . let them who of the soul most heedful seem , remember , still , the body to esteem . a portion of that manhood , for whose sake our sabbath-maker did all sabbaths make , and give it so much liberty as may make pleasant all the duties of the day . and since no private spirit can impose a rule for all ; let all be rul'd by those who by a publick spirit come to learn what may a publick body best concern . or , if among us any one shall deem there is a truer way made known to him ; so let him walk that he himself approve to be in all his waies a child of love. for sure i am , that if the common peace he keep until humility increase , true knowledge in him he , then plain will see who best expounds this law the church or he. come holy ghost , so sanctify my heart , that from this law i never may depart . amen . v. honor thy father and thy mother , &c. he that sought his fathers death sonless , yielded up his breath . he , that , would his prince have slain , had his pardon sent in vain , for although the king for gave , justice urg'd her due to have , that rebellious children may learn this precept to obey , and the subject stand in awe how he sins against this law. command . v. on them all honours due , bestow , who , by the name of parents go . what of rebelling subjects will become , and graceless children view in absolom : for , whose offence the earth did ( as it were ) refusal make his bodies weight to bear , and heav'n rejects it ; that they might present him hanging for a dreadful monument through ages all , to warn and keep in awe the sleighters and infringers of this law. this foremost precept of the second table unto the first , in this is answerable they both enjoyn and honour where 't is due , their differences are these which do ensue ▪ here blessing follows ; there it went before one parent , that concern'd ; this , many more . he that shall break this precept , maketh snares wherein to hang himself at unawares , and overthrows ( as much as in him lies ) all common-weals , and all societes ; yet , some affect it not , but loudly cry for times which may erect a parity . and , some who dream they keep it , are to blame by being ignorant how far the name of parent reacheth , which we briefly show , that they might better do and better know . we from the parents of our bodies have a natural being ; and they justly crave to be obey'd in all things , but in those which either may superior powers oppose , or , to some being hurries us , that shall be worse , than to have never been at all . beside these parents , we to many moe a duty , by this obligation owe. the fathers of our country , by this law first claimeth of us , honour , love and awe , and from himself , the same prerogatives to his inferiour magistrates derives . there is a fatherhood in those that be our elders , and our betters in degree . our masters also , may have warrant here , to challenge from us , reverence and fear . and husbands also may infer from hence good proof of right to their preheminence ; and if a witness wanted thereunto , my wife i know would say the same i do . and that , i give god thanks for as a blessing , that is not founnd in every mans possessing . our ghostly fathers by whose careful pain we are anew begot , and born again ; ( ev'n to a life more excellent than that , whereto our fleshly fathers us begat ) have honours due , no less than those to whom , we sons and daughters in the flesh become , yea and our fathers in some sort they be , who , from thrall , wants , and death , hath set us free . all these from us an honour may command , according to the place wherein they stand ; to some of them we do not owe alone , that honour which may outwardly be done , or , that unfain'd respect , which doth accord , with bare obedience . but we must afford all helps , whereby we also , may prevent the want , the shame , the harm , or discontent , which may befall them , we should meekly bear their words and blows , ev'n when unjust they are ; we should not pleasure take in any thought , with which dishonour may to them be brought , though they should curse us , we must always bless , defend their lives and hide their nakedness , we should not hear them wrong'd : nor should our tongue to all men tell it , when they do us wrong , but pray and strive , that blameless we might prove , how crookedly so ' ere they please to move . for he alone who thus obey them shall , hath an obedience evangelical . among those many who these laws do break , and pass unheeded any breach to make , on this command , who greatly are to blame , in being disobedient to the same , the first and worst are that ill tutor'd sect , who magistrates , and rulers contradict , they who at all superiors madly strike , and fain would have us honour'd all alike , are deeply guilty , and this just command , they frustrate make ; if ought i understand . the other sort , doth government forsake , of whom god pleas'd this gracious law to make , do sometime also grievously transgress , against this law when they by wilfulness , by pride , or cruelty , provoke or stir , those to rebel , who sons or vassals are . for , he that wilfully gives cause of ill , shares equal guilt with him that acts it still . by sinning he brings others to be naught , then suffers by them , for the sin he taught . for they who tyrannous commands do lay , shall find their servants treacherously obey . the crimes forbidden here as having bin , occasions of a more immediate sin , against this law ; are envy , self-conceit , licentiousness ( which thinketh over-streight , all tyes of government . ) forgetfulness , of those commodities which we possess . by them who rule us likewise we may add , ingratitude ; ill habits sooner had , than lost ) gross rudeness ; and the vice , whence most sins flow insatiate avarice . i now remember that i named not some other parents overmuch forgot . we have a heavenly father unto whom , his children should more dutiful become than yet they be . but , what to him we owe , the former table of these laws doth show . we have a mother too , which ( more our sin ) hath in this age 'ore much neglected bin , nay worse ; ( i would it were untruly said ) she hath dishonour'd been and disobey'd , more like a cruel step-dame than like her , within whose blessed womb conceiv'd we were . i mean the holy church the spouze of christ , for we her wholsome discipline resist , her comely ceremonies we despise , her government we often scandalize , we slight her blessings , we her counsels hate , we of her ornaments and her estate dispoil her ; her best children we betray , and when she would embrace we run away , in all which things we disobey this law , and vengeance both on soul and body draw : god grant this wickedness we may repent , before he change into a punishment , the blessing promis'd : for he from the land , will root the breakers of this great command , that men may know the danger to contemn , a good condition ; when 't is off'red them . some are already gone : and though few see , ( or will confess ) that they afflicted be for this offence : yea though few think that they , were rooted out , because they went away by their own choice : yet god to them hath shew'd their error by some plagues which have ensu'd ; since their departure , that they might perceive , how frowardly they did their mother leave ; and that the truly penitent might there , enjoy the blessing they did forfeit here . god open so their eyes in their distress , and so instruct them in that wilderness , to which they run , that ( though like sarahs maid , they fly from her with whom they should have staid they may divert our heavy condemnation , and leave a blessing to this generation . lord grant thou this , and that those may not shame their brethren who departed without blame , to civilize the lands which know not yet , their blindness , nor what sins they do commit . and gracious god , preserve a heart in me , which to this law may still obedient be . amen . vi thou shalt do no murder , &c. murther leaves a bloody stain , which unpurged will remain , till a flood of tears it cost , or till blood for blood be lost . nor old age , nor length of time cleared joab of this crime . nor his power , though great it was , nor a priviledged place could his head from vengeance hide , but for this offence he dy'd . command . vi. the makers image do not spill , where god commands thee not to kill . none had been safe , unless the bloody sin forbidden here , had both restrained been , and still pursued ( mischiefs to prevent ) with open and with secret punishment . therefore almighty god ( who hath decreed that he who sheds his brothers blood , shall bleed ) attends it still with vengeance : and the sword ( according to the dreadful sounding word pronounc'd long since to david ) shall not leave him or his house who doth of life bereave a guiltless man ; till for that crying guilt , some blood of his untimely shall be split . for though like him , whom here we represent men , may by greatness , keep off punishment , till they are old , it will their heels pursue , and give them at the last their bloody due ; for i have rarely heeded one in ten , of those rash-headed and fool-hardy men , who ( as they fondly term it ) fairly kill ; but , they or their , have either suffered still , deaths violent ; or died in their prime , or , issueless ; fo this blood-spilling cirme , yea , and for ougit is known , the self-same doom on those who yet escape , e're long may come . and if the fair done murthers have these fates , how shall he scape that foul ones perpetrates ! of this offence , let all men conscience make for their own weal , or for their childrens sake whom they beget : for in the same degree wherein they murther , it repaid shall be , or their own persons , or on some of those by whom her due , just vengeance may not lose . if thou hast took away the life of fame from any , thou shall suffer in thy name . if by unchristian anger , or by hate , thou shalt occasion what may ruinate anothers being ; in thy generation , or in thy self , expect retaliation ; unless repentance in a fount of tears shall cleanse that stain , which nothing else outwears . oppression makes the poor his life to leese like poysons which destroy men by degrees , with lingring deaths , and in an age or two that sin doth all those families undo which were enrich'd thereby , yea i have seen their sons who by oppression rais'd have been , to fall from large estates by some and some till they to such base poverty have come , as brought them to the gallows : therefore they act murthers who take means of life away by an oppressing hand ; and murther not the poor alone ; but those whom they begot . he is in heart a murtherer who prays for others deaths ; and in effect he slays , who can , but will not save , it to afford deliverance , with justice will accord . nor from this error are they counted free , who ▪ wittingly shall an occasion be to other men , of that which may intice by word , or by example to this vice . such are those hacksters , ( who themselves don me men of the sword ) ( but sure enough i am ) ( men of a base condition ) these are they who flesh our blooming gentry in the way of brutish quarrels , and their minds possess with rage instead of sober manliness . just of their stamp , are they who shall provoke their friends unto revenge for what was spoke in drink or passion ; making them believe they were disgraced if they should forgive ; and so the fools are urged to pursue those wicked counsels which at last they rue . another way as faulty are those men who publish by the tongue or by the pen those heresies and fancies which undo ( here and for aye ) themselves and others too . these last , are out of question deeply dy'd in this red crime , though some of them can hide their guilt with holy shews . the former sort though well esteem'd , and such as none report or take for murtherers , would soon be cast if an impartial verdict should be past . there is a murthering poyson in some words and flatteries , are otherwhile the swords that kill their hearers ▪ though when they infect , they do not murther by a line direct . moreover , other while unkindness may strike dead a gentle heart ; and such as play false play in love , ( as when they do allure and causlesly reject ) may soon procure untimely death . but such like youthful crimes though jested at , bring vengeance many times . he that by lawful means doth blood require for blood unjustly spilt , with more desire to satisfy his rage , than to prefer true justice , is a parcel murtherer . and so are such , who practise to encrease a publick concord , or mens private peace . in some degree of murtherers are they who to their might remove not for away all such occasionings as may begin or help to perfect this inhumane sin and therefore by this law we are forbidden , to keep an enmity in secret hidden , that may provoke revenge : which to prevent a duty doth precede the sacrament of christian vnity ; and they commit against this law who fail to practise it . pride , wrath , scorn , avarice , wine in excess , wrongs , jeers , neglects , and jests with bitterness , with other such ( which either are or draw occasions on , to violate this law ) are breaches of it . and though few suspect , ( because these are but breaches indirect ) that such enormities unpunish't be ( for that , but seldom they inflicted see immediate stripes ) yet , questionless , by such those troubles are brought on , that shorten much the life of man ; and thereby finish'd are his numbred years before he is aware . the souldier ( whom i had almost forgot ) is very peaceful , if he murther not . to kill is his profession ; yet i say , he murthers if his prisner he shall slay , the battel being past . the voluntary whom , an ambitious avarice doth carry , to hostle actions , when his lawful prince , nor sends nor calls him , nor the just defence of his own person , or his countries good engageth to become a man of blood . ev'n he may be suspected , not to tread a path so noble , and so warranted as he conceives : yet neither praise i them , nor do i peremptorily condemn their practice , but refer what i have said , in their own conscience to be rightly weigh'd . lord give us eyes our secret sins to see , while time and place to us vouchsafed be , that we may leave them , and that love embrace which will conceal them with her vail of grace . for , it with joab we grow old in sin , which hath not really repented bin , till thou growst angry ; vengeance will not tarry but stimes us dead , ev'n in thy sanctuary . thrice holy trinity , my heart possess , and , i , this precept , never shall transgress . amen . vii . thou shalt not commit advlterie ▪ &c. when this figure thou hastey'd , think how these two wantons dy'd , and what horror was therein , when death took them in their sin , hurrying them from their delight , to an everlasting night . mind it well , and mind it so , that thou still may'st careful grow , from those evils to be free , which this law forbids to thee . comman . vii . comm●● thou ●o such act unclean , as 〈◊〉 adultery , doth mean. behold this figure , you , who take delight , to give the reins to wanton appetite : and , say within your selves ; why may not we , struck suddenly , in our polutions be , as well as these and others , who have bin , at●●●ched " in the very act of sin ? consider this and tremble : for no year wheels round , but , we of one or other hear thus taken ; that , you might forsake the snare , and others be forwarn'd of coming there . permit adultery , and none shall breed without a mungrel and a mingled seed , allow such mixtures and none then shall know , on whom the dues of birth-right to bestow , save a blest faction . and what havoke then will trecherys and murthers make of men ? and , who will careful be to foster that which no man owns , and brutish lust begat ? so needful was this law , that here to dwell without it , were to live the life of hell with fiends incarnate , whose licentiousness their own and others mischiefs would increase . be therefore thankful for it ; and declare your thankfulness with diligence and care in keeping of it ; that you may have rest from sorrows here , and be hereafter blest , and lest your duties from you , may be hidden , observe that by this precept is forbidden , not only such uncleanness as polluteth a married bed ; but , that it those reputeth , offenders too , who simply fornicate or in a married or unmarried state , abuse their members in the wanton fact of any lawless or uncomely act ; which appertaineth to that fleshly sin , which by the law hath interdicted bin . no breach of wedlock was perchance in that bold zimri did with cosbi perpetrate , yet vengeance followed on it , to affright all those who in laciviousness delight , young onan climed not his neighbours bed , yet god for his transgression struck him dead . and let the shameless wantons of our days , who boast ( as of a deed that merits praise ) how many untouch't virgins they deflowr'd lest by a sudden plague they be devour'd , for less than that of which these villanies boast , full three and twenty thousand lives did cost in one days round ; and it may forfeit them their freedom in the new jerusalem . to shun gross wantonness will not suffice , unless the wandrings of adulterous eyes , lascivious touches intermixt among the temptings of a lust provoking tongue , bewiching smiles , and gestures , which , intice , both mind and body to embrace this vice , with such like cycean charmings , be supprest , which help transform a man into a beast , nay if the secret longings of the heart , we labour not ( with all our strength ) to thwart , when they incline to lust ; we thereby shall . be guilty , though in act we never fall . if therefore blameless we would still abide , we must some precious antidotes provide against this poyson . we must careful prove far from us , all occasions to remove , which may allure : and they are such as these vain songs and poems which are made to please a wanton ear , and movingly express the longings and the acts of wantonness . obscaen discourse ; lascivious company ; the giving of an opportunity , ( that may be shunn'd ) to such as we do know are not so bashful as to let it go . these are occasions , of especial note , as bounds to this offence , not so remote , but , that they bring it easily to pass , yea , other while before it purpos'd was , and , for that cause , this law commands doth lay that we remove those from us far away . nor are those all the temptings unto lust , but there be otherswhich avoid we must as much as these ; fantastical attires , and wanton dressings kindle lustful fires . this makes them so esteemed , and so sought , that other while they are full dearly bought , that some to play the harlot have been fain those various costly dressings to maintain . oft visitings , and spending of the day , with such as trifle half their time away in complements , ( and intercourse between each other , but to see or to be seen . ) ev'n these things blow the flame , and many a one by such impertinencies , is undone . the faring delicately in excess , the common sin of beastly drunkenness , are here attatch'd , arraign'd and sentenced , for often causing an adulterous bed. constrained marriages made up by friends , for honour , wealth , or such improper ends , both partys very frequently undo , and cause adulterys and murthers too . where touth and age of too unequal years together match ; both jealousies and fears are guests , and rarely have such weddings bin without occasions of this filthy sin . if , therefore of this crime we would be clear , let us endeavour alwaies to forbear all such as these , as well as to eschew a gross adultery , and so pursue each means which may be helpful to acquire a blameless practice and a clean desire . that we may soul and body beautify with every flower of spotless chastity . for , carnal whoredom was long since a gin by satan forged for the bringing in . of ghostly fornications most impure , and frequent testimonies may assure that they who love strange flesh as many do , will change their god with small perswasions too . lord from these vanities direct our eyes which may at unawares the heart surprize ; the law within our members we do find doth cross the law that 's grafted in our mind . that which we hate we are intie'd unto , and what we love we often fail to do . our will thou hast renew'd but in the deed we are not , yet , enabled to proceed with such a constancy as we desire , nor with such pureness as thou dost require . make perfect what in me thou hast begun , compel me , that i after thee may run . let not the world adulterate in me the love which i have promis'd unto thee ; although my waies be crooked in thy sight , preserve thou my affection still upright . and let thy love so keep my heart in awe that i may still be blameless of this law. amen . viii thou shalt not steale , &c. if a souldier might not thieve , no man may , as i believe ; if such measure achan find for a prey in war purloin'd , what , on these will justice bring who rob country , church and king ? with his children achan fell ( yet i hope their souls are well . ) but if these do not amend greater plagues for them attend . comma . viii . what want so e're oppress thee may steal not , anothers goods away . light fingred achan here doth figur'd stand , who for infringing of this eight command , brought both on him and his a fearful doom to make it known to every age to come , that sacriledge and pilfring may undo both such as use it , and their children too . so strongly are these pre●●pts knit together , and have so much dependance each on other , that none of their whole number can be mist , nor virtue perfect , without all subsist . a families necessities , who can support aright or honour god or man with due respects ? or fully exercise the praiseful work of christian charities , unless this righteous law had been ordain'd whereby each man his own might have retain'd ? the painful hand had wrought but for a prey for slothful drones to spoil and steal away , did not this law prevent ; and they should then possess most wealth who were the strongest men . none would have labour'd but for present need , and to pocure and keep , whereon to feed , would so imploy us , that we should not find a leisure hour to rectify the mind , by knowledge , or by seeking that which is the essence of our being , and our bliss , for , as base poverty hath dwelling there where lawless living and disorders are ; so , where that poverty , doth much abound , a brutish ignorance is alwayes found , for , though wealth makes none wiser , yet , it might yield means of knowledge , being us'd aright ; and equal are the sins , to rob the rich as spoil the poor although they seem not such , since that which makes the difference in the facts is in the sufferer , not in him that acts. let no man therefore , lay his hand on what is portion of another mans estate , with purpose to defraud him ; lest it bring a gangrene , and become a cursed thing , which will devour what he before possessed , and stop him in the way of being blessed . rob none ; but of all other shun the theft by which poor widdows are of that bereft which is their lively hood , or that whereby the fatherless compelled are to cry to god for vengeance . and be wary too thou do not willfully thy self undo by execrable things , lest achan's crime bring on thee achan's death , in evil time . for , though deaths due for every sin that 's done some louder cry , and bring it sooner on . there are a thousand thieveries by which the worldling is advanced to be rich with little sence of sin , although they be infringements of this law in high degree . the trades-man stealeth by a frequent lying in bargaining , in selling and in buying ; and most he suffers by this fair-tongu'd thief , who entertains of him the best belief . some courtiers have their pilfrings , which they call their fees or vails , whereby when dues are small , and , their expences large , they soon grow great , and keep their master also in their debt , whose royal name is used to conceal their frequent robbing of the common weal. some steal into estates by their unjust abuse , by whom they have been put in trust ; and men so frequently this way misdo , that such are counted honest livers too . some rob the church ( and this too is no news ) by keeping from her labourers their dues , and by assuming as their own estate what piety to god did consecrate some church-men rob the layty by taking that calling on them without conscience making of those performances , for which god gave the portions and the places which they have ; and doubtless , for the sins of such as they the churches heritage is took away . some by authority or quirks of law raise projects from their neighbours to withdraw their livelihood : some others do no less by outward shews of strict religiousness , or cloked honesty , the latter sort make means to cousin by their good report . some wantons , ( guilty of no petty wrong ) steal hearts , which unto others do belong . some steal both goods and persons . thus do they who take the heirs of mens estates away against their wills ; and when this theft's begun , most commonly both parties are undone . some steal the wit of others . and an ass to be a witty creature , thus may pass . some stealrewards and praises which are due to other men ; and these are not a few . some steal preferments , i could tell you how , but will not , lest indanger'd i may grow by babling of it ; or lest other some may by that means to wealth and greatness come , who do as yet retain their honesties , because they have not learn'd such tricks to rise . some steal mens good opinions , by concealing their own enormities , and by revealing their neighbours errors , with such shews of ruth as if they were all charity and truth . shun all such thievish paths , for he that follows these tracts , may peradventure scape the gallows , but shall not scape unpunish'd , though god may defer his wages till a longer day . as those are not excus'd ; so shall not he from our infringement of this law be free , who nourisheth a cause of this offence by idleness , by prodigal expence , by vicious gaming , by regardlesness to husband wisely , what he doth possess by keeping to himself what was bestown as well for others uses , as his own ; or by withdrawing ( through deceit or might ) the hirelings wages or the poor-mans right whereby those may be driven to supply by stealth or fraud , their griping poverty . more such occasions , he himself may find who doth examine with a single mind his private practices , and how the end of one thing on another doth depend . oh lord vouchsafe me grace to be content with whatsoever thou to me hast lent as long as life on me shall be bestown , let me be fed and cloathed with my own , and , not with that which being none of mine may make my neighbour want , or else repine ; if by a wilful or unwitting wrong i have detained ought which doth belong unto my neighbour , give me means and will by restitution for my doing ill to make amends , or else do thou repay them the dues which i unwillingly delay them . forgive thou also my unrighteousness , that it corrupt not that which i possess , or marr my thrift ; and for he time to come so wary keep me of departing from this law , that i may still in heart and hand continue faithful unto this command amen . ix . thou shalt not beare false witnes against , &c. who can hope for justice where magistrates false witness bear ? or , secure in falshood be , when great princes scape not free ? she who naboth's death contriv'd was in wrath of life depriv'd , and her flesh by dogs was torn though a queen and princely born , that all others heed may take how this precept they do break . command . ix . in any case no witness bear , of things which false or doubtful are . vvere his edict omitted , who could say , he should enjoy his life or goods a day ? if nigh his habitation chance to dwell , such neighbours as the wicked jesabel , ( and her curst instruments : ) whose downfall , here is typfi'd , that such may stand in fear . where could we be secure from perjur'd men , unless god sent forth vengeance now and then , to find out those who secretly contrive how , others of their portions to deprive , since , very often this offence hath none who can behold it , but , that god alone ? or , by what means might they be kept in awe , whose greantness makes them careless of this law ? how safe seem'd jesobel , by being great ? and , yet , how boldly did the prophet threat succeeding vengeance ? and though she were high , how low upon a suddain did she lie ? that high and low , might view her cursed plight and more in truthful honesty delight . most know , that , of this law they breakers are who bear false witness , at the judgment bar , and very many are not without fear , in such ungodly actions to appear , but , few do seem , aright to understand , their other breaches of this ninth command , to lie , accounted is a fault so small , that many feel no sence thereof at all , but , make a play-game of it : yea and some such patrons of that evil are become , that they allow , and justisie the same as praises rather meriting than blame . but , this will prove though held a petty sin the serpents head , that brings his body in , and , an officious lying , may in time ingage us to commit a greater crime ; however he that an untruth shall speak , or truth ( if to deceive ) this law doth break . to praise is commendable ; yet thereby when we of others better testify than they deserve ; true vertue we deride , and sinners in their sins are justifi'd , unless it be ( by such a modest praise . as flows from hope , our friend affects the ways which yet he walks not ) that our praise may be a gale to ripen what we blooming see : for this is neither purpos'd to deceive the hearer ; nor advantages to weave for him that speaks it : but a wise intention to cherish buddidng virtue by prevention ; but , he that flatters doth pollute his mouth , and is a falsifier of the truth . the parasite , who shames not to uphold , whatever by his patron shall be told , or , seeks by jeering to discountenance , a simple truth ; and falshood to advance , against this holy precept so offends that punishment his guiltiness attends , yea , they who get access to great mens tables , by coming furnished with news and fables , are thereby often guilty of this sin , which by this law hath countermanded bin . when we dare venture to reiterate , those rumors which the common people prate , on meer surmises ; we are accessary to many slanders : we make truth miscarry , and bear false witness to the wrong of many , when we suspect not that we wronged any , nor can we satisfie for these offences , which then may follow , if our sov'raign princes , or there affairs of state , shall wrong sustain by such false tales as we receive or fain . when out of levity reports we make of others frailties ; or occasions take to mention jestingly , what may disgrace the person either absent or in place , without just motives ( or content shall grow ) to hide what love and equity should show we in the main , or in some circumstance false testimonies ; may thereby advance . but , he that uttereth slanders in despight , or justifies the thing that is not right , or judgeth rashly in anothers cause , or any needful witnesses withdraws , or ( by concealing what for truth he knows ) betrayeth innocency to her foes ; or , hears another injur'd in his fame , with silence when he may prevent the same ; or unto any one occasion gives whereby , he falshood , for the truth believes : ev'n every such a one false witness bears , what cloak of honesty so'ere he wears ? nor are they guiltless , who avoid not that , whereby occasions rise to perpetrate against this law. as bribery , respect or disrespect of persons , which infect the soundest minds , and bring them by degress , their innocent integrity to leese . yea , he who so loves bribes , though he were wise , they will make deaf his ears , hood-wink his eyes and so corrupt his heart , that the shall know no truth , except some profit thence do flow ; nor , any falshood fear to entertain , whereby he may assured be of gain . and , lest by some those men be judged free from this offence ( if any such there be ) who by false miracles , false revelations , false dreams , false visions , false interpretations of holy scripture ; or by such like patchings of ●arnal wisdom , and of sathan's hatchings affirm that thing for truth which is a lye ; know that these juglers in degree as high as he that 's worst ; prove guilty of this sin which by this precept , hath forbidden bin . for though our doctrines be not so unsound , but that some truths among them shall be found , though cloath'd in lamb-skins we do seem to go , though for a blameless life we famous grow ; though in our formal zeal surpass we shall the pharisees , and ev'ry priest of baal ; tho' oft we fast ; tho' loud we pray and long ; tho' we seem'd wrong'd , and patient of the wrong ; tho' we affect the crown of martyrdome , and dye as if we death had overcome . yea tho' we seem as angels , who from heav'n had power , and knowledge , and commissions giv'n ; yet , if our zeal , our outward piety , our knowledge , our affected constancy , our suff'rings , and the truths which we have said were that the god of truth might be betray'd and falshood favour'd ; we offenders are , against this precept , we false witness bear . and all our godly shews , are fruits of evil delusions and impostures of the devil . lord sanctify my heart , and keep my tongue , that , it may neither do my neighbour wrong , nor prattle those untruths , which may oppose the verities , thy spirit shall disclose ; but , grant that i who see how these offend may find out mine own errors and amend ; yea , lord so teach me and be so my guide , that , faithful to this law i may abide . amen . x thou shalt not covet thy neighbours house , &c. when in us this vice begins , crowns we pawn for crooked pins , and by coveting of more forfeit what we had before . blockish ahab therefore mind who by fooling in this kind life and kingdom ( to his cost ) for a kitchen-garden lost ; and his fall is on record that his fault might be abhorr'd . command . x. anothers right desire not , but be contented with thy lot. thou who to covet deem'st it no great crime , consider well , what wickedness in time ar●ses thence , what danger and what shame unless thou timely shall repent the same this folly , and the sequel of it view in ahab , and his guiltiness eschew by heeding of this law , whereon depend all duties , which the former laws intend , and which to us a duty hath exprest more hard to be observ'd than all the rest . a power we have receiv'd to bend the knee , to take , to give , to speak , to hear , to see , and execute those actions which may give most lookers on , occasions to believe that all god's other laws we do fulfil , in some degree according to his will. when we are false at heart , and keep not on with such uprightness , as we should have done ; and were this law left out , some persons might perswade themselves that they were most upright . but by this precept we are taught to see how foul the insides of our vessels be . this findeth out , and smiteth every sin ev'n on the head , and where the roots begin , by checking of that lust which unexprest in outward acts lies lurking in the breast : for 't is the cursed root , whence every thing which may termed evil , first doth spring ; and if it be subdued e're fulfill'd within his egg a cocatrice is kill'd . this law in soveraignty assumeth more than all the precepts mentioned before ; for it injoins to keep within command my lustful heart , which is not in my hand ; and , whose desires , will offer , come and go in spight of all that i can think or do . within my flesh and blood a law still dwells which naturally against this law rebels , and so rebels , that though my hands were clear , my heart would foul and vitious oft appear unless a purging medicine she acquires to purify he thoughts and her desires . yea , though man could not , and god would not see the secret wickedness that is in me , this law , would never let me quiet bide till of my guilt i should be purifi'd ; for every hidden lust it open lays , and still so shows me mine own wicked ways , that when by others i am righteous thought , it frights my soul , and tells me i am naught . at first , into dispair it almost threw me , but god'd good spirit pleased was to shew me , that , what my power extended not unto his grace would so enable me to do , as that it should suffice if i assaid to join my good endeavours to his aid . then i began to see , this law did wound , not to destroy , but , that i might be sound , and that it is a needful probe whereby we may aright the curing salve apply . it shew'd me mine own frailty , that it might unto another make me take my flight . and by instructing me to know my sin hath taught me where amendment should begin ; for when the heart hath learned to obey , the members will the sooner find the way . though our desires , from evil are not free , to us their guilt imputed shall not be if we resist them : and although they wound , we shall at last with victory be crown'd . keep well this law , and all the precepts here a thousand times more pleasing will appear . guard well thy heart , and then this precept will be found a precept essie to fulfil . break this , and thou hast broken down the sluce to flouds , which thy destruction will produce . the total sum of what this law requires , is first , that we confess our own desires , to be corrupt : for purity begins to enter by confession of our sins . next , let us force out longings to obey the former sacred precepts what we may , because , the failing in one duty , still le ts in another lusting after ill. and , lastly let us alway be content with what the grace of god to us hath lent . for , none will keep law moral , or divine , who much at his condition doth repine . how can they love their god to whom he seems to bar them what their appetite esteems without regard their welfare to provide ( as many think ) whose wishes are deny'd ? how can he love his neighbour who doth crave their heritage , their wives or good to have ? and what commandement will he respect who neither god nor neighbour doth affect ? contrary wise him who contentment hath , naught urgeth to pursue a lawless path ; for , to what end should he who doth possess that precious jem , embrace a wickedness ? he loveth god , because he surely knows god's power and wisdom , justly doth dispose that portion which with prove the best for him , although it may be bitter for a time : and him he therefore serves , as he is able , in every precept of the former table . and while this christian mind he entertains , he findeth godliness , no little gains . nor will those men who in their lots delight or cover or usurp a neighbours right , for , he that is contented first believes that every one his propor share receives and not anothers ; next he strives to see how perilous to him these things may be , which god withholds ; and weighs with such regard how fit those are which he for him prepar'd , that resting in his portion well apaid nor house , nor land , nor wife nor man , nor maid , nor oxe , nor ass , nor any thing that is another man's desires he to be his ; but praiseth god , for what to him he gave , and thanks him too , for that which others have . against no law he greatly can transgress who is arriv'd at this con●entedness . and if to get this grace our mind we set , by gods assistance , we may compass it in that degree , whereby attain we may to what we call perfection of the way . but flesh and blood no further can aspire until that kingdom comes , which we desire . strive what thou mayst , affections to withdraw according to the straightness of this law , thy neighbours wife desire not then from him though kind , wise , rich , chast , good & fair she seem ▪ for most who have this way their longings gain'd , instead of blessings , curses have obtain'd , by coveting the goods to others due , the beggary of many doth ensue . and servants gotten , by anothers wrong are seldom gainful , to such masters long , because by being lawlesly possest , they either prove unfaithful , or unblest ; but he that with his own remains content , shall gain much bliss , and many sins prevent . that which doth give occasion to transgress against this law , is want of watchfulness , to heed the baits which our betrayer lays in every object and in all our ways . the want of meditating in our thought what inconveniences are dayly brought , on such as make no covenants with their eyes , nor bound these longings which in them arise . for , such as this way do their best endeavour , may stumble , but they shall not fall for ever . lord , in my self , i could not find the will , much less the power , thy statutes to fulfil . but , i now feel my heart to entertain a willingness ; oh! be it not in vain . thy grace alone renew'd this will in me , and i a worker now desire to be , who may , if thou enable to proceed , improve my willingness unto the deed deny it not , oh god! but from this day ev'n to the latest moment of my stay , vouchsafe unto me thy assisting grace , that i may run a warrantable race . and keep this law and all thy laws entire in work , in word , and also in desire . amen . though no flesh this law obey , in it self ; in christ it may : though it frighteth us for sin ; yet our peace , it ushers in : and , in us prepareth place , for the saving law of grace . when this grace hath taught to love , hardest works will easy prove , and that sin we shall abhor , which we doted on before . the epilogue . the law from god's meer love proceeds , though strict it seems and terror breeds . now having well observ'd this glorious law ( a creature cloath'd with majesty and awe . ) methinks the body of it seems to me , compos'd of such essential parts to be , that , he may find , who rightly from them shall all as but one ; each one of them as all ; and , that who ever breaks or keepeth one , observes or breaketh all , in what is done : as will appear to him , who well attends how ev'ry precept , on the rest depends . he cannot possibly or love or fear one god aright , who willfully doth err in idol worshippings ; in vainly using god's holy name ; in holy times abusing ; or , in permitting so perverse a nature as to abuse himself , or any creature belonging to this god , with such a mind as may contentment in such evils find . and what is of this law averr'd ; we may in ev'ry other precept boldly say . moreover i conceive , it cannot be of less impossibility , that he who gives the creature ev'ry way his right , should in his heart his good creator slight : or actually offend him without sense and sorrow , for so hainous an offence . he that right conscience makes to keep one law , of breaking all the other stands in awe . he that is parents honours as he ought , can never favour murther in his thought , or thirst for vengeance : never will his eyes , or heart , or members act adulterys : no due from any creature will he take , he dares of none conceive , receive or speak , vntruths or slanders : he will never crave ( or by a secret longing wish to have ) what may net be desir'd ; nor ought commit which his profession may not ill befit , but penitence , will smite him for the deed , and in his heart a faithful sorrow breed . much less will he grow wilfully to blame , in prophanation of gods days , his name , his worship , or his essence ; for , in one , well doing , all good dutys will be done , and this which from one law , is here exprest , may really be said of all the rest . the like we may as doubtlesly averr of them who ' gainst one law perversly err : begin at which you please , they so are chain'd , all sins are in the breach of one contain'd . one wickedness contracts another still , and that another ; either to fulfill or hide the first ; until all guilt comes in and wheels him round the cursed orbe of sin. for , what hath he to bar him from the rest , who but in one hath wilfully transgrest ? what other sin would he have left undone , which might have hindred his beloved one ? or , if perpetually he do not act all wickedness , and ev'ry filthy fact ? why is it so , unless ( perchance ) because , his finite nature cannot break all laws , at once in act ; nor his desires extend , to ev'ry thing wherein he might offend ? for ev'ry sacred , law , is in his will ( inclusively at least ) infringed still , and guiltiness would actually appear , if power and fit occasions present were . for , as the laws fair body is compos'd , of portions qualified and dispos'd in such a manner that we planily see , the perfect essence , of the whole to be in ev'ry part ; so , likewise , hath our sin an ugle body , and each limb therein containeth ( whether it be great or small ) essentially , the perfect guilt of all , and , by this body , death a means hath found to give to all mankind a mortal wound . but , prais'd be god , his grace provided hath a light , a guard , an armour , and a path by which we may be quite delivered from the body of this death ; and also come to walk the way of life , which else had bin for ever barr'd against us by our sin . the lamb of god by whom we do possess redemption , wisdom , justice , holiness , with ev'ry matchless token of his love ; the guilt of that transgression doth remove , which woundeth first our nature ; and from him , we have a cure for ev'ry actual crime . he , hath fulfilled what we could not keep : he , gives us power to walk , who could not creep : he , paid the price of that which we had bought : he , got our pardon e're the same we sought : he , bore the stripes for us which we did merit : he , purchas'd crowns that we might them inherit : our fears he doth prevent ; our loss restore , and ( to the true believers ) tendreth more than adam lost . yea , he doth freely give to ev'ry soul a power which may believe and persevere , if well he shall employ , the talents and the grace he doth enjoy . and with a mind in all temptations meek , this power in christ , not in her self doth seek . ev'n they that perish , till they do contemn god's profer'd love : potentially in them retain this power by god's free grace , until their flesh seduc'd , like eve , doth move their will , like adam , to consent and then to act a wickedness and to approved the fact against their conscience : for then god departs from their polluted and rebellious hearts ; and back returneth not until from thence , that guilt be washed by true penitence , the means whereof he also must bestow , or else into obdurateness they grow . affirm we may not , that god will not come to any ( whom he so departeth from , ) twice , thrice , or oftner : for we cannot know how far the limits of his mercys go ; nor by what measure , or by what degree of wilfulness , he so displeas'd shall be . as to forsake for ever , since he may shew mercy where he pleaseth while the day of life-time lasteth there is hope of grace fore every sinful soul of adams race just job confesseth that god oft assaysr to draw the sinner from delicious ways job . . . the raising up of lazarus from death . when he had four days yeilded up his breath , inferreth also that some few obtain god's mercy who had dead and stinking lain in their transgressions ; till there was no place for help by outward means , or common grace . but this his mercy is the highest pitch , and if a god who is in mercy rich vouchsafe it any where , he doth afford much more than he hath promis'd in his word ; for , though he may confer it when he please , yet , to have left such promises as these had better'd none ; but made those worse , by far who , for the grace obtained , thankless are . oh who enough can praise thy matchless love most gracious god! who pleasest from above to look upon the vassals here below our nature , and distempers tempring so ; and so providing that the blessing lost is purchas'd for us , at anothers cost , and may by every soul enjoyed be who shall accept the means ordain'd by thee . though as did once the jews some christians grudge as if the childrens teeth were set on edge by what their fathers eat and doubtful grow ( although thou makest oath , it is not so ) that most of those , which are or which have bin since time began , shall die in adam's sin ; and are in him rejected without place or means of hope of truly saving grace ; yea , though this be an error whereby such as err that way have urg'd thy justice much ; yet we who fear and trust thee ( and to whom the knowledge of thy secrets therefore come ) remember well ( and therefore heed have took ) that thou , the general covenant being broke ) which first was made in adam ) pleas'd hast bin to tell us of a new one , since brought in , and made with all men so particularly that no man for anothers crime can die : a covenant in christ from whom both will and power we have receiv'd to fulfil so much as shall to thee be acceptable , if we endeavour , as thou dost enable : and whereas , when this knowledge we did want , we dreamed that thy new made covenant concern'd but few , we doubtless did aver a doctrine which from truth did widely err , for that which we did ignorantly call a covenant , is no such thing at all : because we then supposed nothing done , nor ought believ'd , but on one side alone . a covenant ( as men of judgment know ) is that which is contracted betwixt two ; but , thou by that which some of us do say dost all thy self ; and giv'st nor power nor way to act or will what absolutely can be said to be the act or will of man. we stand for nothing thou alone believ'st , thou actest all thou givest and receivest ; yea , if we this assertion must allow none truly worketh good or ill but thou ; man's but a sufferer , whatsoe're he does , he doth because he can nor will nor chose . lord let us know the better , and so know what powers and faculties thou doest bestow on us , to fear and serve thee , that we might in work , and word , and thought still do thee right ; for , thou so equally hast all things done , and shew'st such mercy unto every one , that ev'n by those who shall thy wrath abide , in every thing thou shalt be justifi'd , and none shall truly say , when call'd they are before thy throne of judgment to appear , that thou hast more exacted any way from any man , than he had power to pay , till by forsaking thee he forfeit made of that enabling grace , which once he had . this law of thine which an appearance hath of terror , of severity and wrath to those dull naturalists , who have not weighed how by the law of grace it is allay'd ; even this fear'd law when first the same was made , no other end but man's well being had ; nor hath as yet , except it be to those who sleight thy kindness , and believe thy foes . the former table , which we weakly fain ( doth only to thy glory appertain ) concerneth in the points of highest nature , the welfare and the glory of thy creature . to thee what is it , whether we adore thee for our god , or none , or twenty more ? thine honour was at full e're we were made , and would be so though we no being had . 't is our advantage that thou let 's us know to whom in our necessities to go , and leav'st us not as when we gentiles were , to wander all our life times out in fear , in darkness and in error ; yet to find nor ease of body neither peace of mind . 't is our advantage that we may be bold to scorn those bugbears , which in times of old men trembled at ; and that the power and fame of what was nothing , but an empty name enslav'd us not to come with vows and praise to worship it , as in our heathen daies , which benefit we by this law obtain'd , and which without this law we have not gain'd . 't is our avail that such a god we have who lets us know that he hath power to save , and , that when we our selves to him apply , we need not fear a rival deity will angry grow ; and do us in despight a greater wrong , than thou hast power to right . or , that a jealous juno can make void the hopes which in thy love we have enjoy'd . it is our gain to honour thee alone , and that we need not now go cyprus run to worship venus ; then to seek apollo at delphos ; and from thence a course to follow as far as famous ephesus to see if great diana in her temple be : and thence again to post , in hope to meet with jove inshrined in the isle of creet . our times and substance wasting to receive that from them , which they had not power to give . what were it unto thee , ( but that our peace thou lovest ) if we dayly shall increase our vain will-worshippings , till we devise as many superstitious fopperies as we have sensless dreams ? or if our daies we spend on idols , forging puppet plays , and false ideas , till all truth be lost ? and then , ( which is effected now almost ) fight , brawl , and preach , to make up sects and factions to help maintain the whimsies and distractions which fool us , till we find some chrotchets new unknown to christian , heathen , turk , and jew ? moreover , ( but , that our own harm it were ) to know no power whereof we stood in fear , and were it not a merciful prevention of miseries , of mischiefs , and contention which else would rage among us if we had no name , in which with reverence might be made vows , oaths , and protestations ; or if we should not believe a will and power in thee to heed and punish it , when wrong were done ; what benefit to thee , ensu'd thereon , for which thou shouldst vouchsafe to make a law to keep the damn'd for-swearers hearts in awe ? what suff'rest thou , when mad blasphemers rave against thy holy name , that thou need'st have a law to curb them ? or , what have they done more than those dogs , which bark against the moon if they themselves , or , others of their kind no damage by those blasphemies did find ? and but , that sweetly provident thou art ev'n for the meanest and least worthy part of all thy creatures ; what was that daies rest to thee , which thou ordain'st for man and beast ? their pain or ease , thy rest augmented not , nor , profit by the sabbaths hast thou got ; or , by the festivals ordain'd by thee , for , they , not thine , but mans advantage be . our essence being of a double nature , and , thou best knowing what best fits the creature , requirest all men so their time to use , that soul and body , may receive their dues but , what misfalls to thee if any spends his times in vain or to preposterous ends ? some of us peradventure fancy may , that thou hast honour by the sabbath day , and that it adds to thy contentment then , to hear and see great multitudes of men assemblies make , to invocate thy name , and in their songs to magnifie the same . indeed this is our duty , and when this upon thy days by some performed is : ●●ou tak'st it as a honour done to thee ; ●●●t in such dutys , we might serious be , yet , still the benefit is all our own . thy praise is neither more nor farther blown , to thy avail , nor doth our holiness conduce to ought , but out own happiness . the days on which we memorize thy graces ; and meet together in thy holy places , are much for our avail ; for then and there thou teachest us , our crosses how to bear ; what to believe and hope there we may learn how we 'twixt good and evil may discern , how truth from cursed error we may know , what path to shun or take , what work to do , and how and whom to love ( which is the sun and height of all whereto on earth we come ) which manifests that only for our sake , it pleased thee some days of rest to make . sure ev'ry mean capacity is able to understand , that in the second table . mans welfare is immediately intended , and that therefore , those laws be recommended to universal practice ; so to stay our minds from running out another way . for if our lives ambitiously we spend in brawls for honour : if we set an end to all our kind by murthers : if we please to plague our selves with ev'ry soul disease , and ev'ry grief of heart , which will arise from fornications and adulterys : if all our labours should be made a prey to thieves , till want had worn us quite away ; if we should plague each other by our lies , by slanders or in humane perjurys ; or , if our hearts upon the rack were set by lusting after what we could not get , these madnesses our mischiefs only be , but neither harm nor discontent to thee ; except in this respect , that having took our nature thy compassion cannot brook , to see thy members injur'd by the sin , which lawless people are delighted in ? thou hast affirm'd ; ( the better to apply thy workings to our mean capacity ) that all things for thy glory thou hast wrought , and , yet it is not therefore to be thought thou wantest glory , and didst work for more , or , that it gain'd ought wanting heretofore . nor may we think a power so truly wise , should work for that which we are bid despise . but rather than thou honour dost expect to be to thee ascrib'd as an effect , of fruitfulness belonging to the natures , and undespis'd condition of thy creature , yea , i believe unfainedly oh god , by what i from thy self have understood , thou wrought'st for love. not meerly to attain thy creatures love , for that had been as vain : because indeed , as little need thou hast of their imperfect love , as of the blast of their weak praise . oh lord thy love it was thy love essentail which did bring to pass , the works thou mad'st ; that blessed love of thine which is thy self ( oh essence most divine ) for , being all , and all at full possessing in thy self-being , thou conceiv'st a blessing to be conferr'd on others : not to add ought to that blessedness , thy essence had . thy wisedom infinite , a passage found ( by thy eternal power , which hath no bound ) distinct , and finite natures forth to bring ( without impairing or deminishing thy perfect essence ) which of thy perfection should give some demonstration , by reflection . among the rest one creature thou did'st name , compos'd of all , which th' universal frame therein contained ; and the same did'st make not only so , as that it might partake of all created things , and also be a certain medium 'twixt them and thee , but , which is to the honour of it more , thine image in it self it likewise bore , and had a possiblity to be , united ( undivisibly ) to thee . a species of this creature , lord i am , and , for what end created we became as i conceive it , here , i mean to tell oh teach me better , if i say not well , thou being love it self , and therefore kind , it was thy gracious and eternal mind , mankind a sharer in thy bliss to make and grant him license also to partake that glory which thou didst enjoy alone , before all other beings were begun , and this great favour lord thou pleased wert , ( as well became thy wisdom ) to impart by means , degrees , and on the same condition through which we best might gain the best fruition of what was purposed ; and come to be united ( as i said before ) to thee . to adam this great mystery appear'd till disobedience , foggs in him had rear'd which dull'd his reason , and his heart declin'd from thee , within himself , this bliss to find . the law thou gav'st him , was not ( as is thought by some of us ) that proof might so be sought of his obedience : for thou knowest all before it is ; and what shall still befall , much less ( as other some conceited are ) was that command intended as a snare those to entrap whom thy eternal hate , had fore-decreed , oh god! to reprobate ? far it is from the goodness of thy nature , to be a god so cruel to thy creature , and far , far be it from thy creatures too , to their kind maker so great wrong to do . this , rather , seems the cause there could not be a possibility , that thou and we should make a perfect vnity , unless our nature had essential righteousness : for , otherwise , thy justice would abhor that which thy mercy did endeavour for , and , from uniting us , become so far that thine own attributes would be at war. when therefore man seduced fail'd in that , which might have perfected his blest estate , and , that perform'd not whereby justice might , in our advancement take a full delight , behold , thy powerful mercy did prevent our total ruin by a wonderment beyond the worlds creation , out of nought . for , when by sin we further off were brought , from what thou had'st intended us , then by the not obtaining of an entity thy all-inventing wisdom found a mean through which our essence made e'rewhile unclean should be re-purifi'd and so perfum'd that personally it might be then assum'd unto thyself ; and man thereby attain a happiness not to be lost again . if some few easy duties he will do when grace enables nature thereunto . and doubtless every man shall one day know that thou on him such portions didst bestow ( ev'n pers'nally ) that if he be undone , it was not adams , but his fault alone . this mystery thy goodness brought to pass , and for no other end , oh lord it was but for our good ; for neither dost thou need our praise or love ; nor is it for the deed of love or praise , or worship or of ought which by our faculties to pass is brought , that thou requirest them of us ; but that we should not unto our selves defective be in doing our endeavours to attain so much as lieth in our power to gain lest it indamage us , and in the way unto our true perfections stops may lay . essential goodness hath essential peace without all diminution or increase , and therefore he who blesledness desires to that above all other thing aspires . to love and give due praise , is better far than to be lov'd , or to be praised are to him that hath subsistance of his own ev'n i my self ( whose heart is overgrown with imperfections ) love without respect of any end but meerly to affect those whom i love , and rather would have done ten thousand kindnesses that sought for one . and lord if such a failing love as mine , may reach to this ; how infinite is thine ? and , oh how far art thou from things so vain as loving meerly to be lov'd again by such poor worms as we whose best affection is but a passion full of imperfection ! indeed thou bid'st us love thee ; but , for what save to preserve us capable of that , which we receive ; and that we might not miss the comfort which in virtue placed is , and of whose hapless want , he cannot chuse but feel the loss whose conscience doth accuse : yea thou commandest love , that love may make our nature of thy nature to partake : without which quality there cannot be the true communion 'twixt us and thee , which is the very height of all our bliss , or which indeed the essence of it is . for could we be of thee , oh god! approv'd , or , could we of all creatures be belov'd tho' we no love return'd ( nor had in us , an object for the love conferred thus ) which were impossible ; we ne'retheless should suffer by our own unworthiness an inward hell , and to our selves invent , occasions of continual discontent , as to those envious men , it may appear who causlesly injurious often are . to those their honest neighbours whom they find to them as friendly as they are unkind , for outward plagues pursueth so this sin , nay also , so affects him still within , and till his nature be depraved quite , his own injustice will his heart affright . yea they whose crimes are pardon'd are not free from suff'rings though they well assured be , that neither god nor man will blame them for , the passed frailties , which they do abhor . for then our hearts will grieve do what we can , if they have injur'd either god or man. and then more favour is vouchsaf'd to them , the more themselves they censure and condemn . therefore , although i can forgive my friend , yet , i would have him wary to offend , lest , when he finds his error griev'd he be , within himself , that he hath wronged me , and in his heart a torment suffer should , from which my love would keep him if i could . ev'n so oh lord my god ( though in degree , more infinite than can conceived be : and , in a manner , which i am not able by any figure to make demonstrable ) in meer good-will to man , thou pleased art to preach unto his ear , or to his heart those dutys , which to thee from him belong , that he , unto himself , may do no wrong . because we seem a great esteem to have of love and praise , and thereby to receive , content and profit ; thou dost oft propose by us to be perform'd ; such things as those , as dutys which are much of thee desired , and at our hand , for thy avail required , but doubtless thou dost only seem to be like us , that thou might'st make us like to thee , and that , ( if thee we love ) we might be won to do as for thy sake what should be done . for our own good ; as parents kind and wise have dealt with children in their infancies . and whereas lord , it hath been said by thee , that thou wilt of thine honour jealous be : thou only jealous art , lest our neglect of thee , our own perdition may effect . thou dost things honourable ; and though none did praise thee for them , they should still be done . thine honour is essential : that we give and which from us thou pleasest to receive is but an accident ; which ever may , without thy loss , be present or away . and when thou either thanks or praise requirest to perfect us , those dutys thou desirest . this we long time have so misunderstood , as if we did conceive thou wert a god , affected with self-love , or fruitless fame , ( although we mannerly express the same ) yea we have dream'd that thou this world did'st make and us and all things for thy glorys sake . in such a sense , and for such praises too as we effect , when our best works we do . i would we thought no worse ; or would we knew what damnable absurdities ensue , our groundless fancies ; for by them thou gain'st some fear , but little hearty love obtain'st . by these false thoughts of thee , we do encrease our own self love , and all vain gloriousness , within our selves hence is all we intend , our whole endeavours for a private end , and that a froward peevishness is own'd , in most of all our actions to be found , for who can possibly be just or wise , who to this god imputes absurdities ? lord now we better know thee ; and are shown both by thy words and works what should be done ; our selves we yet improve not as we ought , by what thy workings and thy word have taught , but both self-love and vanity have share , ev'n in our actions that most pious are . we counsel , we relieve , write , preach and pray , that honour , gain , or pleasure bring it may , to our own persons ; and would little care how wicked and unhappy others are , had we our aims ; and still might them possess amid'st our sins and their unhappiness , ev'n i my self who love a better mind , do in my self so much corruption find , that ( i confess ) received injuries , more mov'd me to reprove impieties , than mine own goodness , and that from my sin my best performances did first begin , for which let pardon , lord , vouchsafed be , and more sincere hereafter make thou me , for , this may peradventure be the cause , we preach thy gospel , and pronounce thy laws , and write without effect ; ev'n this that our corruption makes the means , to want the power it might have had ; else 't is because we hide thy love , and have that saving grace deny'd , which thou to all extendest ; and which none shall want , who striveth to lay hold thereon . to help amend these faults now i have said , what , i believe thy spirit hath convey'd into my heart : if i have err'd in ought let me , oh lord , by thee be better taught if truth i speak , let other men from hence partakers be , of my intelligence , make me and them thy love so fully view , that we in our affections may be true , and give us grace the truth of them to show in doing well , the duties which we owe. amen . a metrical paraphrase upon the creed . since it befi●● that i account should give what way unto salvation i believe ; of my profession here the sum i gather . first , i cofess a faith in god the father : in god , who ( without helper or partaker ) was of himself the worlds almighty maker , and first gave time his being : who gave birth to all the creatures , both of heaven and earth . our everlasting welfare doth consist in his great mercies , and in jesus christ ; ( the second person of that three in one ) the father's equal , and his only son ; that ever-blessed , and incarnate word , which our redeemer is , our life , our lord for when by sathans guile we were deceived , christ was that means of help , which was conceived ; yea , ( when we were in danger to be lost ) conceived for us , by the holy ghost . and that we might not ever be forlorn , for our eternal safety he was born ? born as a man ( that man might not miscarry ) even of the substance of the virgin mary , and loe , a greater mercy , and a wonder ; he that can make all suffer , suffered under the jewish spite ( which all the world revile at ) and cruel tyrannies of pontius pilate . in him do i believe , who was envied , who with extreamest hate was crucified : who being life it self ( to make assured our souls of safety ) was both dead , and buried : and that no servile fear in us might dwell , to conquer , he descended into hell : where no infernal power had power to lay command upon him ; but on the third day the force of death and hell he did constrain , and so in triumph , he arose again . yea , the almighty power advanc'd his head , aswel above all things , as from the dead . then , that from thence gifts might to men be given , with glory , he ascended into heaven : where , that supream and everlasting throne , which was prepar'd , he clim'd ; and sittcth on that blessed feat , where he shall make abode to plead for us , at the right hand of god and no where should he be enthroned rather , than there : for he is god , as is the father and therefore , with an equal love delight i to praise and serve them both , as one almighty : yet in their office there 's a difference . and i believe , that jesus christ , from thence , shall in the great and universal doom , return , and that with angels he shall come , to question such as at his empire grudge ; even those who have presumed him to judge and that black day shall be so catholick , as i believe not only that that the quick to that assise shall all be summoned , but , he will both adjudge them , and the dead . moreover , in the godhead i conceive another person , in whom i believe : for all my hope of blessedness were lost , if i believ'd not in the holy ghost . and though vain schismaticks through pride and folly contemn her power , i do believe the holy chast spouse of christ ( for whom so many search by marks uncertain ) the true catholick church . i do believe ( god keep us in this union , ) that there shall be for ever the communion of gods elect : and that he still acquaints his children in the fellowship of saints . though damned be mans natural condition , by grace in christ i look for the remission of all my foul misdeeds ; for there begins deaths end , which is the punishment of sins . moreover , i the sadduces infection abhor , and do believe the resurrection : yea , though i turn to dust ; yet through god , i expect a glorious rising of the body , and that , exempted from the cares here rife , i shall enjoy perfection and the life that is not subject unto change or wasting , but ever-blessed , and for ever-lasting . this is my faith , which that it fail not when it most should steed me , let god say , amen . to whom , that he so much vouchsafe we may , thus as a member of his church , i pray . a metrical paraphrase upon the lord's prayer . lord , at thy mercy-seat , our selves we gather , to do our duties unto thee , our father . to whom all praise , all honour , should be given : for , thou art that great god which art in heaven . thou by thy wisdom rul'st the worlds whole frame , for ever , therefore , hallowed be thy name . let never more delayes divide us from thy glories view , but let thy kingdom come . let thy commands opposed be by none , but thy good pleasure , and thy will done . and let our promptness to obey , be even the very same in earth , as 't is in heaven . then , for our selves , o lord , we also pray , thou wouldst be pleased to give us this day , that food of life wherewith our souls are fed , contented raiment , and our daily bread . with needful thing do thou relieve us : and , of thy mercy , pitty and forgive us all our misdeeds , in him whom thou didst please , to take in offering for our trespasses . and for as much , o lord , as we believe , thou so wilt pardon us , as we forgive ; let that love teach us , wherewith thou acquaints us , to pardon all them , that trespass against us . and though sometime thou find'st we have forgot this love , or thee , yet help , and lead us not though soul or bodies want , to desperation nor let abundance drive , into temptation . let not the soul of any true believer , fall in the time of tryal : but deliver yea , save him from the malice of the devil , and both in life and death keep us from evil . thus pray we lord : and but of thee from whom can this be had ! for thine is the kingdom . the world is of thy works the graven story , to thee belongs the power , and the glory . and this thy happiness hath ending never : but shall remain for ever , and for ever . this we confess ; and will confess agen , till we shall say eternally , amen . thou shalt write them upon the posts of thy house , and upon thy gates , deut. . . finis . notes, typically marginal, from the original text notes for div a -e job . . . notes for div a -e see pro. . , . the whole duty of man, containing a practical table of the ten commandments wherein the sins forbidden, and the duties commanded, or implied are clearly discovered / by famous mr. will. perkins. perkins, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the whole duty of man, containing a practical table of the ten commandments wherein the sins forbidden, and the duties commanded, or implied are clearly discovered / by famous mr. will. perkins. perkins, william, - . sheet ( columns) printed for william miller..., london : . caption title. broadside. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments. broadsides -- england -- london -- th century - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the whole duty of man , containing a practical table of the ten commandments : wherein the sins forbidden , and the duties commanded , or implied are clearly discovered , by famous mr. will. perkins . i. the first commandment . thou shalt have no other gods before me . in which commandment note these two affirmatives . . that we must acknowledge god. . we must acknowledge no other god but him . and the love required from this god is , to hear his word willingly , to speak and think of him frequently , and to do his will chearfully , to yield up body and soul for his cause , to delight in his presence , and to bewail his absence , to love and hate what he doth , and to draw others to that love , to rest upon his revealed counsels , and to call upon his name with affiance . the negative part of this commandment , is , to acknowledge none other than the true god , where note these things forbidden ; ignorance of this god and of his will ; atheism , denying god , or his attributes , of justice , wisdom , providence , presence , &c. setting our hearts upon any other thing , distrust in god exprest by impatient suffering , despair of his truth , exprest by creature-confidence , riches , pleasures , physicians . self-love hates god , declines his wayes , flies from him ; the want of god's fear hardens the heart , is carnally secure , and will neither acknowledge god's judgments , nor his own sin . ii. the second commandment . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down thy self to them ; for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands of them that love me , and keep my commandments . the affirmative part of this commandment , is , to worship god in spirit and truth , wherein the ordinary means of god's worship is commanded , as calling upon his name , by humble supplication , hearty thanksgiving , by reading , hearing , talking and continual meditating on god's word , use of the sacraments , all this to be done holily , as god's word commands . the negative part of this commandment , is , neither to worship any false gods , nor the true god with false worship , and here is forbidden any image , similitude , likeness , or figure whatsoever ; for all idols are lies , and all the badges and monuments thereof , or to worship the beast and receive his mark ; all hypocrisie is to be also avoided , to make a glorious shew of serving god , or to pry into others weakness and not mind our selves , or to be more zealous for tradition than truth . iii. the third commandment . thou shalt not take the name of the lord thy god in vain ; for the lord will not hold him guiltless that taketh his name in vain . the affirmative part of this commandment , is , to be zealous of god's glory above all things , to use god's titles only in serious affairs with all reverence , to celebrate god's praise which shines in his creatures . to confirm the truth by an oath , with the invocation of god alone , as a witness of truth and revenger of a lie. the form of this oath must be truly , justly , in judgment , whether publick or private . we are also commanded to sanctifie god's creatures , as meats , drinks , works , callings , marriage , &c. by the reverent use of his holy name , for a blessing on , or return of thanks for blessings received , the creatures being sanctified by the word and prayer . the negative part of this commandment , is , perjury , either lying unto god , or vocation of god's name to confirm a lye , or to swear in common talk , or to swear 〈◊〉 strange gods , blasphemy of and against god , all cursing , all use of god's name ●●●ly . iv. the fourth commandment . remember the sabbath day , to keep it holy ; six dayes shalt thou labour , and do all thy work , but the seventh day is the sabbath of the lord thy god : in it thou shalt not do any work , thou nor thy son , nor thy daughter , thy man servant , nor thy maid servant , nor thy cattle , nor thy stranger that is within thy gates . for in six dayes the lord made heaven and earth , the sea and all that in them is , and rested the seventh day ; wherefore the lord blessed the seventh day , and hallowed it . the affirmative part of this commandment , is , to cease from sin , from the works of our ordinary callings , and also to perform those spiritual duties , which god requires : where in preparation to the sanctification of this day , ( as christ and the practice of the old law were wont ) the assemblies must be frequented , god's word and his creatures meditated ; works of charity , the needy relieved , the sick visited , the faln admonished , differences reconciled . this blessed rest-day is a type of that inward rest from sin , and that blessed rest of the saints eternally in heaven . the seventh day from the creation is ceased , and the lord's day sabbath confirm'd by his resurrection , and the apostolical practice . things of present necessity , as to preserve life , or goods , provision of meat or drink , watering cattle , curing diseases , voyages of mariners , shepherds tending flocks , or necessary employment of physick . the negative part of this commandment , is , not to pollute the sabbath , by works of our ordinary calling , fairs on this day , all manner of husbandry , all scurrility of jests , sports , all manner of prophaneness and hypocrisie . v. the fifth commandment . honour thy father and thy mother , that thy dayes may be long upon the land , which the lord thy god giveth thee . the affirmative part of this commandment , is , reverence to the aged , obedience to all the lawful commands of parents , and relief of them in their need , and to obey and pray for superiours , and all in authority ; superiours must be examples of blameless life , and rule in and for the lord. punishing great faults by correction , and light faults by rebuke . the negative part of this commandment , is , contempt of superiours , disobedience to parents , also parents cruelty to their children , either in correction , threatning or provoking ; servants are forbidden stubbornness , deceitfulness , running away , and we are not to offend our equals either in word or deed . vi. the sixth commandment . thou shalt not kill . the affirmative part of this commandment , is , to preserve our neighbours wellfare , both in body and in soul , to help him in his streights ; to our utmost , speedily , and to share with him in his adversity ; to abstain from anger , and refrain from wrath ; to forgive injuries , and rather to suffer than do wrong , and to overcome evil with good , by love to cover a multitude of evil . to preserve the life of our neighbour , and to win his soul to the faith , we must ive like lights to direct and admonish offenders . the negative part of this commandment , is , hatred of our neighbour , unadvised anger , want of compassion , frowardness , desire of revenge , bitterness in speaking , r●proach and railing , contentions , brawlings , exclaiming , complaints , malicious persecution by derision . to wound our neighbour , or procure his death , to be cruel in punishing , to injure inpotent poor strangers , widows , to stop the labourers hire , not to restore the poors pledge . he●e self-murther , hurting or endangering our selves is also forbidden . vii . the seventh commandment . thou shalt not commit adultery . the affirmative part of this commandment , is , chastity in body and mind , free from fleshly concupiscence , and chaste from putting lust in execution , preserving chasti●y with modesty and sobriety , which appears in the countenance and eyes ; modety also is seen in words , when talk is holy , decent and comely ; an adulteress is loud tongued ; modesty is also seen in apparel , holy comliness expresseth to the eye the sincerity of the heart . sobriety is a vertue consisting in the holy use of food ; take these rules to observe in the use of diet , consecrating the creatures to god by craving a blessing upon them , furnish your table with necessaries at due times and seasonable hours , eat and drink moderately , to strengthen the body , for to refresh the soul to perform holy actions . table-talk must edifie , not corrupt . the negative part of the commandment , is , the lust of the heart , all lascivious pleasure , sodom's sin , all fornication , all adultery , unchaste thoughts , effeminate wantonness ; occasions of lust , as lascivious apparel is the note of idleness , such can take no pains ; also forbids immoderate fulness of diet , or drink , corrupt , dishonest and unseemly talk , and vain lascivious discourse or songs , unseemly pictures . viii . the eighth commandment . thou shalt not steal . the affirmative part of this commandment , is , to imploy god's blessings to his glory , for a man 's own good , and to the good of his neighbour ; the virtues of contentation and thriftiness , chearfully and without prodigallity , inable a man to employ temporal and worldly blessings for his own and others good , and to deal justly in buying , selling or letting , squaring their dealings according to the law of nature , in sale substantial goods , just weights , and just measures ; pay the hireling , restore the pledge or pawn according to the parties necessity , yet avoid being surety , perform just promises though to loss , lend freely , restore carefully . the negative part of this commandment , is , steal not , live neither inordinatly nor idly , deal not unjustly , in word or deed . covetousness is idolatry , the root of all evil ; unjust dealing is forbid in bargain , to sell that which is not saleable , or false weights or measures , or counterfeit for good , or to conceal the fault of a commodity , or to blindfold the truth with falsehood or to oppress in buying and selling , as by raising a commodity , or by sale upon a set day to take advantage , or by engrossing , or by breaking to deceive . ix . the ninth commandment . thou shalt not bear false witness against thy neighbour . the affirmative part of this commandment , is , to rejoyce at the welfare of our neighbour , and to acknowledge any goodness in him , to conceal and keep secret his imperfections , but not conceal his sin for him to continue in that course . the negative part of this commandment , is , not to envy , disdain , or desire another man's glory , also evil suspicions , hard censures ; not to judge others , unless by the word when we see the sin ; friendly to judge and admonish , not to lie , or accuse another wrongfully , or to raise hurtful tales , or spread flying ones , or to believe all reports , or accuse out of malice . x. the tenth commandment . thou shalt not covet thy neighbours house ; thou shalt not covet thy neighbour's wife , nor his man servant , nor his maid-servant , nor his ox , nor his ass , nor any thing that is thy neighbours . the affirmative part of this commandment , is , to keep our hearts pure towards our neighbour , both in thought and motion , and to fight against all evil affections , by glancing or suddain thoughts ; and by withstanding more abiding thoughts that do as it were tickle the mind with some inward joy . beware of those thoughts or motions which draw from the will and affections a full assent to sin . to covet , is inwardly to think and to desire any thing , whereby our neighbour may be hindred . the negative part of this commandment , is , concupiscence , that is , original corruption , it being hurtful to our neighbour ; and all those suddain cogitations which spring out of that root , and all sathan's suggestions , and all unchaste dreams . the use of the law to the unregenerate laies sin open , and encreases it , denouncing to them eternal damnation . the use of the law to the regenerate is to guide them to new obedience in the whole course of their lives . and this new obedience is acceptable to god through christ. collected by c. t. reader , there will be finished this term , a looking-glass for persecutors , containing multitudes of examples of god's severe , but righteous judgments upon bloody and merciless haters of his ▪ children in all times , from the beginning of the world to the last age ; collected out of the sacred scriptures , and other ecclesiastical writers both ancient and modern , by samuel-clark . london , printed for william miller at the gilded acorn in s. paul's church-yard , near the little north door . . at which place you may be furnished with most sorts of bound or stitched books , as acts of parliament , proclamations , speeches , declarations , letters , orders , commissions , articles ; as also books of divinity , church-government , sermons , and most sorts of histories , poetry , plays , and such like , &c. private devotion and a brief explication of the ten commandments bernard, edward, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) private devotion and a brief explication of the ten commandments bernard, edward, - . [ ] p. printed at the theater for henry clements ..., oxon : reproduction of original in cambridge university library. attributed to edward bernard. cf. nuc pre- . table of contents: p. [ ]-[ ] created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -- early works to . devotional exercises. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion private devotion and a brief explication of the ten commandments . matth. vi. . thou , when thou prayest , enter into thy closet ; and when thou hast shut the door , pray to thy father , which is in secret : and thy father , which seeth in secret , shall reward thee openly . oxon . printed at the theater for henry clements bookseller in oxford . a. d. mdclxxxix . imprimatur . gilb . ironside vicecancellarius . the contents . chapter i. daily prayer , in the morning . ii. at noon . iii. at evening . iv. pious resolutions . v. select lessons of holy scripture . vi. occasional lessons . vii . going to or from the church . viii . occasional reflections . ix . the larger office at rising , whe● my affairs will permit . x. the larger office at reposing . xi . private devotion at the holy commvnion . xii . at receiving the bread. xiii . at receiving the cup. xiv . at home after the communion . preparation for death and eternity : xv. forgiveness and charity . xvi . repentance . xvii . sickness and pain . xviii . hope in god and resignation to his pleasure . xix . profession of the catholick faith. xx. desire of absolution and of my change. xxi . psalm cxxxix . xxii . the ten commandments expounded . daily prayer . chap. i. the morning office. i. at rising . blessed be god my creatour and preserver . amen . o almighty lord and everlasting god , vouchsafe i beseech thee to direct sanctifie and govern both our hearts and bodies , in the ways of thy laws and in the works of thy commandments ; that through thy most mighty protection , by which heaven and earth consist , both here and ever we may be preserved in body and soul , through our lord and saviour jesus christ. amen . see chap. ix . ii. before dinner . our father , which art in heaven , hallowed be thy name , adored be thy majesty , which is great , wonderful , holy , almighty and eternal . thy kingdom come , where dwelleth righteousness and peace . thy will and holy commandment be done ; as in heaven by the blessed angels and souls of righteous men , continually , zealously and un●nimously : so on earth by me and all mine , by this church , by the church vniversal , and by all that breath . for of thee we live and move , and have our time and the hope of everlasting happiness . again and for ever adored by thy name . give us this day our daily bread and necessaries , in diligence , honesty , moderation and content . and blessed be the most bountiful creatour for all his blessings spiritual and temporal , conferred on me and all mankind . give comfort and relief , and in part by our hands , to the sick , the poor , the fatherless , the stranger and the afflicted . forgive us , miserable and ungrateful sinners , all our trespasses , in thought and word and deed , against thy divine majesty , for the infinite merits and by the efficacious intercession of iesus christ our lord and only saviour : as we now entirely forgive those that trespass against us . and lead us not into temptation and trouble , as we deserve . but of thy great goodness deliver us from all evil and hurt both of soul and body ; from our enemies seen and unseen : from the wiles and suggestions of the devil , the corruptions of the world , and all other occasions of sin : from thy wrath , and the terrour of death , and everlasting damnation , for the sake of the only beloved son , who hath taught us this prayer . for thine is the kingdom ; thou rulest what thou hast made : thine the power , insinitely surpassing all that we can ask or think or sear : thine the mercy , of which we are the unworthy instance and example : and thine the glory , the praise , the worship and the obedience , world without end . amen . iii. i believe in god the father almighty , maker of heaven and earth , and of all things visible and invisible . and in jesus christ his only and eternal ▪ son our lord. who was conceived by the holy ghost , born of the virgin mary , suffered under pontius pilate ●or the sins of the world , was cruci●ied dead and buried ; he desce●ded into hell , and triumphed over the powers of darkness . the third day he rose again from the dead , he ascended into heaven , and as i most surely believe , now sitte●h at the right hand and eminent glory of god the father almighty , interceding for his faithful people . from thence he shall come at the end of the world , to judge the quick and the dead according to their works . i believe in the holy ghost , the lord and giver of life and wisdom , and vertue and all that good is . the holy catholick and apostolick church , where is the word of god , the sacraments , and all other means of salvation . the communion of saints in the service of god and expectation of consummate bliss . the forgiveness of sins by the alone merits of iesus christ ▪ the resurrection of the body , by his rising : and the life everlasting , through his purchase . amen . grant , o lord , that i may behave my self this day sutable to this revelation and holy confession ; for which i humbly bless thy name . amen . iv. i will say every morning and evening the collect for the week , and also for each day of the week one of the collects following . sunday . collect for easterday , or s. after easter . and , glory be to god on high , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . munday . s. in advent . or . s. after epiphany , or . s. after epiphany . tuesday . s. in advent . or s. after trinity . or s. after easter . wednesday . ashwednesday , or sun. after trinity . or s. after trinity . thursday . ascensionday , or . sunday after trinity , or . sunday after trinity . friday . goodfriday , or s. after trinity . or . s. after trinity . saturday . easter eve. or . s. after trinity . or s. after trinity . v. lord god almighty , to thy grace and mercy , to thy protection , disposal and governance , i now most humbly and entirely commit my soul and body , which thou hast created , redeemed , preserved , and in measure sanctify'd : my goods and estate , which thou hast given and continued ( and encreased ) to me : all my thoughts and desires , my words and works , my designs and affairs , particularly , &c. which i undertake in thy fear and for thy glory . my dear family and kindred , as &c. blessing thee for their health , mutual love and piety ; and humbly beseeching thy divine majesty to preserve them in this grace . my friends and acquaintance , my superiours and benefactours , as &c. lord ever direct and prosper them . the king and queen and the whole realm ; blessing thy holy name for the health and peace and plenty we enjoy , and beseeching thee to continue these thy mercies and to forgive us all our offences . this holy church , of which by thy grace i am a member : blessed be god our helper and defender . the church universal : enlarge and unite thy people , o triumphant saviour . all that are distressed in mind , body , or estate , especially such as suffer for righteousness sake throughout the whole world . thy eye is ever upon them , almighty and most merciful father : grant them patience and deliverance . finally i commend to thy goodness thy whole creation . thy mercy is over all thy works : thy mercy , o lord , endureth for ever . vi. utmost obedience , fear , love , hope , and affiance ; continual praise and thanksgiving ▪ glory and adoration be to the one god almighty , the creatour , the redeemer , and the sanctifier , as it was in the beginning , is now , ( accept o lord my affection and devotion ) and ever shall be world without end . amen . as long as i live , i will serve thee with all my soul and with all my might . as long as i live , i will magnifie thee in this manner , and lift up my hands with my heart in thy name . and let heaven and earth give thanks unto thy holy majesty for ever and ever , amen . hallelujah . vii . this day i will do , as i would be done to . this day i will do some good , god helping me . this day i will set the lord before my face , that i may not sin against him . the lord bless my going out and my coming in and all my employments , from this time forth for evermore , through jesus christ. amen . chap. ii. at noone every day i will say the lords prayer , and glory be to the father , and to the son and to the holy ghost , as it was in the beginning , is now , and ever shall be world without end . amen . daily prayer . chap. iii. the evening office. i. before supper . i will say the lords prayer , and the collects for the week and for the day , as before dinner . ii. almighty god , who seest we have no power of our s●lves to help our selves ; keep us both outwardly in our bodies , and inwardly in our souls : that we may be defended from all adversities which may happen to the body , and from all evil thoughts which may assault and hurt the soul , through jesus christ our lord. amen . iii. then looking up to heaven , i will think and meditate with all seriousnes● and serenity of mind , with fear and reverence , with firm belief , good affection and admiration upon the chief articles of the christian faith : most especially upon the eternal , everlasting , invisible , omnipresent , almighty , omniscient , incomprehensible , immutable , most perfect , most excellent , most high , most happy , most holy , most just , and infinitely merciful and gracious god and father , lord and king , creatour , preserver and governour of men and angels , and of all things in heaven and earth . i fear thee , i bless thee , i thank thee ▪ i adore thee with all submission of soul and body , i put my whole trust in thee , i love thee , i will obey thee , author of all good , and endless fountain of life and wisdom and power and peace and felicity . i will likewise meditate with all thankfulness upon our most gracious lord and all sufficient saviour iesus christ , the eternal son of the father ▪ who hath lov●d us , and taken our nature , and washed us from our sins in his own bloud : the perfect rule and pattern of holiness , and the perpetual and ever prevailing advocate at gods right hand for all the penitent and believing . i will also meditate upon the pure and glorious majesty : the quickning , piercing , enlightning and burning power : the prophecies and miracles : the long-suffering , warning and instruction : the sanctification , preven●ion , assistance and consolation , and the manifol● gifts and vertues of the holy ghost . pardon , i most humbly beseech thee , o god of love and mercy , my too frequent neglects of thy grace and presence . glory be now to the eternal trinity , which innumerable spotless angels and souls of righteous men , and all the powers of heaven incessantly do serve , and praise , and worship with fear and trembling . to these i joyn my humble voice , and my willing but polluted heart , saying , amen . holy , holy , holy , lord god of hosts , heaven and earth are full of thy glory . glory be to thee , o lord most high . moreover , from daily experience and example i will reflect on the brevi●y , vanity , various temptations , sinfulness and sorrows of this mortal life ; upon which the eternal dependeth . i will also contemplate with faith , fear and solicitude the general resurrection , and final judgment of all mankind , according to our works ▪ words and designs , at christs most glorious , most dreadful , most righteous and all-searching tribunal . lord iesus have mercy upon us all , and prepare us for thy coming . finally , i will ponder and congratulate the present satisfaction an● internal peace , and the future everlasting joy and happiness ; o un●xp●essible and everlasting happiness both in soul and body , for all the faithful and obedient , th●ough the inestimable merits of christ jesus . amen , hosanna in the highest . iv. furthermore , i will constantly use self-examination . oh my soul , what have i done this day ? what have i omitted ? how have i offended against god or man , in thought , word , or deed ? o lord almighty , god most holy , thou judge eternal ▪ have mercy upon me a vile sinner , and for thy in●inite goodness forgive me the transgressions of this day , in particular , &c. together with the rest of the sins of my life , especially the more heinous and presumptuous , as &c. i am heartily sorry for these my misdoings . the remembrance , the stain , the guilt , the burden of them is grievous unto me . for christ's sake pity and pardon me , and establish my heart by thy grace : that i may hereafter more earnestly and faithfully pursue those necessary and solemn vows of a cautious , sober , honest and godly life , which i have often made unto thee , especially at thy holy sacraments . amen . v. i now render most humble and hearty thanks unto th●e , almighty and most gracious god ▪ f●r all thy blessings vouchsafed me this day , especially , &c. thanks be to the divine grace , that i have passed this day without scandal and without trouble . blessed be god , my strength and hope , that i have done any thing this day , which i ought to do . here i am , o father ; do with me as seems best in thine own eyes . o let my service be acceptable to thee , while i live : and my soul ready for thee , when i die . amen , lord god almighty , who hast created me and redeemed me . hallelujah . vi. going to bed i will say , the lord bless and keep me and mine all this night . oh keep our souls . amen . for christs sake . here endeth the shorter office for every day . see the larger at rising and r●posing ▪ chap. ix . and x. pious resolutions . chap. iv. i. i will frequently say , the lord sees me in all my waies . or , if i have time , i will repeat psal. . ii. i will love and fear and serve the lord my god , by his grace and help , with all my heart and affection , with all my soul and intention , with all my mind , contrivance and understanding , and with all my might , faculties and industry . and i will love my neighbour as my self . for saith the gracious saviour , on these two commandments hang all the law and the prophets . matt. c. . luke c. . deut. c vi . . and x. ▪ . &c. . . iii. i will often recite tit. c. . , . the saving grace of god hath appeared unto all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly and righteously and godly in this present world : looking for the blessed hope , and glorious appearing of our saviour jesus christ who gave himself for us , to redeem us from all iniquity . or prov. c . . he that keepeth the commandment , keepeth his soul. or , the fear of the lord , the practise of piety , is the beginning , is the perfection of wisdome , and the praise of it endureth for ever . psal. . . prov. c . . &c. . . or , cor. c. vi . . . be not deceived : nor fornicators , nor effeminate , nor idolaters , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners shall inherit the kingdom of god. iv. i will not tell a lye . i will not couzen or deceive any one in any matter . i will never act again●t my conscience : but carefully observe psal. . ▪ keep innocency , and take to the thing that is right ; and that shall bring a man peace at the last . v. i will obey my superiours . vi. i will not be idle . vii . i will be moderate and tender in the use of lawful things : the lord is at hand . viii . i have made a covenant with my eyes and ears , not to attend to vanity : but by labour and temperance i will subdue my body . o mercy of heaven , that our breasts are the ark of the divine law , and our bodies the temple of the holy ghost : if any defile the temple of god , them god will destroy . cor. c. . , . preserve therefore , o holy father , my body and soul in chastity . thy grace is sufficient for me . i will be sure to check and resist the beginning and occasions of vice , as dangerous company , excess in eating and drinking , sloth and idleness , melancholy , self-conceit , a covetous eye , and the like . ix . i will often pray : o lord set a watch before my mouth , the awe of thy presence and future vindication : and keep the door of my lips , that i offend not in my tongue . psal , . . psal. . , . iames c. . . prov. . , . eccles. c. . . x. the sun shall not go down in my wrath . i will first be reconciled to my offended brother or sister , and then come and offer my guift and sacrifice of praise and supplication . for , saith the lord , in whose name i pray and confide if you forgive not men their trespasses , neither will your heavenly father forgive you your trespasses . mat. c. . . and . . xi . i will often recite the beatitudes , mat. c. . ver . , to the . and often say , god resisteth the proud , and giveth grace to the humble . pet ▪ c. . . xii . i will love and cherish the creatures of god. i will render no man evil for evil , or railing for railing , but in stead thereof prayers and charity and blessing . i will live peaceably and courteously with all men : for christs sake who against all demerit hath loved me . xiii . forasmuch as jesus the king will say unto them on his right hand at the last day , come ye blessed of my father , take the inheritance of the kingdom prepared for you from the foundation of the world : for i was naked and ye cloathed me , i was sick and ye visited me , i was hungry and ye gave me meat , i was in prison and ye came to me , i was a stranger and ye took me in : for verily i say unto you , inasmuch as you have done it unto one of the least of these my brethren , ye have done it unto me , matt. c. . . i will therefore relieve the poor , visit and pity and help th● sick and afflicted : teach the ignorant , direct and love the stranger : easily pardon offenders , hurt no body , and do all the good i can ▪ through jesus christ my saviour and judge . amen . xiv . whether i eat or drink , or whatsoever else i do , i sincerely desire and will carefully endeavour to do all to the glory of god and my own salvation , through jesus christ my saviour and support . amen . . cor. c. . . xv. i put my trust in the living god onely . i am very well content , i am very thankfull for my present estate . phil. c. . , . hebr. c. . . moreover with an humble and serene mind i wait for my dissolution , in hope of everlasting life , through jesus christ my redeemer . amen . god be mercifull to me a sinner . luke c. , . select lessons . chap. v. i. i will read often in secret or in the family , for the preservation of piety and temperance and honesty through gods help , the church-catechism , and also these chapters of holy scripture . our saviours sermon on the mount , matt. c. . and c. . and c. . another sermon luk. c. . and c. . jesus christ god and man. s. ioh. gosp. c. . christs comforting his church . s. iohns gosp. c. . and c. . and c. . ii. the duties of a christian man. rom. c. . and c. . gal. c. , and c. . phil. c. . col. c. , and c. . ephes. c. . thess. c. . and c. . s. peters epistle . s. iames epistle . deut. c. . iob. c. . ecclesiastes . c. . psal. . and , and , and , and . and proverbs throughout . iii. the duties of governours and governed , as kings and subjects , priests and people , fathers and children , masters and servants , rom. c. . p●t . c. . and c. . col. c. . ephes. c. . and c. . tim. c. . tit. c. . and c. . iv. i will delight to read our lords parables , as of the publicane and pharisee , luke c. . prodigal son , luke c. . lost sheep , luke c. . ten talen●s , luke c. . widow and unjust judge , luke c. . wise virgins , matt. c. . two debtors , luke c. . kind samaritane , luke c. . rich man and lazarus , luke c. . sower , luke c. . v. i will also frequently review the forty great and merciful miracles of our lord , as so many excellent subjects of his inexhaust●ble praise , and so many pilla●s of our hope and devotion . . water made wine , ioh. . , . . lunatick dispossest , mark ▪ , . . peters mother in law cured of a fever , luke . . . . stupendous draught of fishes at the lake of tiberias , luke . , . . leper cleansed , matt. . , . . paralytick let down by the roof and healed , luk. . , . . the withered hand restored , luk. . , . . good centurions servant cured , luk. . , . . widows son of naim revived out of the bier , luk. . , . . deaf and dumb and blind demoniack recovered , matth. . , . . storm ceaseth at christs word , mark . , . . legion of devils sent out of a man into the swine , mark . , . . bloody flux cured by the touch of the lords garment , mark . ● , . . jairus his daughter restored to life , mark . , . . two blind men restored by christs touch , and a dumb devil cast out , matt. . , . . rulers son healed at a distance , iohn . , . . impotent at bethesda healed with a word , ioh. . , . . five thousand fed with five loaves and two fishes , mark . , . . jesus walketh on the sea , matt. . , . . syrophenicians daughter dispossest , matt. . , . . deaf and dumb man of decapolis cured by a touch , mark . , . . blind man of bethsaida recovered by our lords hand , mark . . . . christs transfiguration , mat. . , . . raving lunatick recovered . mar. . , . . cesars tribute miraculously procured from the mouth of a fish , matth. . , . . sight given to one born blind , ioh. . , . . believing woman cured of eighteen years infirmity , luke . , . . dropsy cured on the sabbath-day , luke . , . . ten lepers cured , luke . , . . two blind men of jericho restored by christs singer . matt. . , . . lazarus raised from the dead , ioh. . , . . fruitless fig-tree cursed and withered , mark. . . . . our lords passion , ioh. c. . and c. . luke c. . and matt. c. . and c. . . our lords resurrection , mark c. . luke c. . . his appearing to mary , iohn . , . . his appearing to the two disciples going to emaus , luke . , . . his manifestation to the apostles , except thomas , luke ▪ , . . his rising and humanity proved to thomas , iohn . , . . his eating with his disciples at the lake of tiberias after a miraculous draught of fishes , iohn . , . . our lords ascension into heaven , luke . , . acts . , . vi. i will also add the miracles following . . descent of the holy ghost at pentecost , acts c. . . creeple at the temple cured by s. peter and s. john , acts c. . . conversion of five thousand by one sermon , and a second descent of the holy ghost , acts c. . . ananias and sapphira are struck dead for lying , and the very shadow of s. peter healeth , acts c. . . wonders , confession , and martyrdom of s. stephen , acts c. . and c. . . philip miraculously carried away from the converted ethiopian , acts c. . , . . s. pauls conversion , acts c : ▪ and c. . . s. peters deliverance from prison , acts c. . . s. peter cures eneas of a palsie , and restores tabitha to life , acts c. . , . . creeple of lystra cured by s. paul , acts . , . . witch of thyatira dispossest by s. paul , and the prison miraculously opened , acts . , . . touch of s. pauls body cures diseases , and expells devils , acts c. . , . . dead eutychus recovered by s. paul , acts c. . , . . s. pauls strange cures at melita , acts c. . , . vii . moreover i will research and ponder these miracles of the old testament . . creating , drowning and restoring of the world , gen. c. . and c. . and c. . and c. . . furnace and lamp passing through abrahams sacrifice , gen. . . sodoms destruction , gen. c. . and c. . . isaacs birth , and his rescue from the altar on moriah , gen. . , . and . , . and . . plagues of egypt , and the renowned exodus , exod. c. . c. . c. . c. . c. . , . c. . , . c. . and c. . and psal. . . quails , manna , water struck ●rom the drie rock , and amalek de●eated by moses his elevated hands . exod. c. . and c. . terrible wonders of sinai , exod. c. . c. . c. . and c. . . cloud of fire on the tabernacle , exod. c. . , . fire from heaven upon aarons first sacrifice , lev. c. . , . as before on abels gen. c. . . and after on solomons , chron. c. . and upon elias , king. c. . . swallowing up of korah , num. c. . psal. . . brasen-serpent against the venom of the fiery , num. c. . , . . balaams ass and prophesies , num. c. . c. . and c. . . ten commandments written upon two tables of stone , deut. . , . . dividing of jordan before the ark and priests of the lord , iosh. c. . and c. . . archangel encouraging joshua , iosh. c. . , . . downfal of jericho , by the priests procession and trumpets . iosh. c. . . sun and moon stand still , iosh. c. . , . . gideons cakes and fleece and victory with three hundred men onely , iudg. c. . , . and c. . . wonders of manoahs angel , iudg. c. . . samsons foxes and jawbone : his removing the gates and pulling down the temple of gaza , iudg. c. . and c. . . philistines plagued and dagon destroyed before the ark of god , sam. c. . and uzza struck dead for touching the ark , when it shook , sam. c. . , . . davids killing goliath the giant . sam. c. . . elijah is nourisht by ravens and by the unwasting meal and oyl of the widow of zarepta , whose dead son he restores to life , kings c. . . elijah by prayer obtaineth rain and also fire from heaven . kin. c. . . rapture of elijah , wonderfull like the recess of enoch and the expiration of moses . kings c. . gen. c. . . deut. c. . . elisha divides jordan with the mantle of his master elijah , heals the corrupt waters , and destroys the mocking children . . elisha refreshes the armies of three kings with water from heaven , kings c. . . elisha multiplies the widows oyl to pay her debts : and by prayer both obtains and revives the child of the old and good shunamite : and cures the poysond pottage , and also feeds a multitude with loaves . kings c. . . elisha cures naamans leprosie by the waters of jordan , and smites his greedy servant gehazi with the same disease , kings . c. . . elisha makes iron swim , discloses the cabinet counsel of the king of syria , and blinds his army . kings c. . . king azariah smitten in the ●orehead with leprosie for invading the priests office , chron. c. . , . . incredible plenty by elishas prophecy upon a sore famine , and hazaels treason and cruelty foretold . kings c. . and c. . and josiahs three victories over the syrians predicted , kings c. . , . . proud sennacheribs great army destroyed in a night according to isaias prophecy ▪ kings c. . . . hist. herodoti . . hezekiah is cured by isaias prophecy and a lump of sigs , the sun also then going back ten degrees . kings c. . , . isaiah c. ▪ shadrach , mesech , and abednego saved in the fiery furnace , and daniel in the lions den . dan. c. . and c. . and profane belshazzar scared with a prodigious hand writing . dan. c. . . jonahs deliverance from the fishes belly , and his gourd , ionah c. . and c. . occasional lessons chap. vi. i. sickness . psalms . . . . . . isaiah . ionah . and the visitation of the sick , and the burial of the dead , and chap. xiv , &c. of this book . ii. recovery . psalms . . . . iii. afflictions . psalms . . . and la●ent . of jeremiah . iv. deliverance . psalms . . . . . v. repentance . the seven penitential psalms , viz. . . . . . . . and also psalms . . . and . the litany . the commination . the service for ashwednesday and the holy week before easter . the last prayer in the visitation of the sick ; and chap. xv. of this book . vi. petitions for pardon and peace of conscience . psalms . . . . vii . petitions for grace with vows of holy living . psalms . . . viii . faith and entire hope in god. psalms . . . . . habak . v. . . ▪ heb. . and . ix . happiness of the pious , and misery of the ungodly . psalms ▪ . . . . . . x. prai●es of god for his creation and providence . psalms . . . . . . . . . . . . . . . . . . xi . praises of god for his salvation and wonderful works . psalms . . acts . deut. . exod. . xii . church . psalms . . . xiii . king. psalms . . . . xiv . publick peace , plenty and health . psal. . xv. wars and tumults . psalms . . . . xvi . victory . psalms . . exod. . going to or from the church . chap. vii . i. going into church . sunday . lord , i love the habitation of thy house , and the place where thine honour dwelleth , psal. . . one day in thy courts is better then a thousand , psal. . . lord most merciful , hear me in the house of prayer . munday . i now enter the church , as i would heaven it self ; with all reverence of the majesty eternal , which fills heaven and earth : with utmost affection and intention to my bounden duty and most honourable service : with faith and hope in the almighty and most gracious creatour and preserver of all things : with full purpose of holy living : and also with great joy for the fellowship of all blessed men and of all blessed angels in my devotion . tuesday . how amiable are thy dwellings , o lord god of hosts ? my soul hath a desire and a longing to enter into thy courts , psal. . , . my heart and my flesh rejoyceth in thee , o merciful god. amen . lord , let me by faith behold thee in thy sanctuary ; and there see thy power and glory , and there find thy favour and remission . amen . wednesday . send out thy light and thy truth , that they may leade me unto the altar of god , even unto the god of my joy and gladness , psal. . blessed are they that dwell in thy house : they will be always praising thee . amen . psal. . . in the multitude of his mercies we will go into his tabernacle , and fall low on our knees before his footstool . for the lord our god is holy , psal. . . thursday . i will take heed to my feet , and to the motions of my heart , now i go into the house of god : and not dare to carry wrath , or lust , or dishonesty , or intemperance in thither . we wait for thy loving kindness , o god , in the midst of thy temple . o let us magnify the lord our god together . glory and worship are before him : power and honour are in his sanctuary . ascribe unto the lord the honour due unto his name , and worship him in the beauty of holiness . yea let the whole world stand in awe of him . amen . friday . i will wash my hands in innocency , and so will i go to thine altar , that i may shew the voice of thanksgiving , and tell of all thy wondrous works . [ for ever blessed be god , who hath made me a priest in his church , and perpetually engaged me to his house , and to his sacraments , and to the study and example of piety ] saturday . i was glad , when they said unto me : we will go into the house of the lord , to give thanks to the name of our god. o pray for the peace of the church : they shall prosper that love thee . amen . psal. . , , . open me the gates of righteousness that i may go in unto them , and praise the lord. this is the gate of the lord ; the righteous shall enter into it . psal. . , . ii. going out of the church . sunday . blessed be god for his grace . munday . be it unto us all , most gracious saviour , according to our faith . tuesday . we have thought of thy loving kindness in the midst of thy temple . this god is our god for ever and ever : and he will be our guide unto death . amen for jesus his sake . wednesday . look down , o god of mercies , upon me and these my brethren , who have kneeled unto thee . accept our zeal and devotion , and ever prosper us from thy holy place , christ being our mediatour . amen . thursday . thy word is the truth , o blessed jesus : ask , and ye shall receive ; seek , and ye shall find ; knock , and it shall be opened unto you . hallelujah . friday . o when shall i come again and appear before the presence of the living god ? either in thy temple amongst thy faithful people , or else ( o blessed hour ) at thy holy seat in heaven ? saturday . o lord god almighty , who knowest the hearts of all the children of men , whom the heaven of heavens cannot contain , have respect unto the sincere and humble and united supplications of thy servants , when they pray unto thee in the church : and when thou hearest forgive , and maintaine our right and peace : and teache us the good way , wherein we should walk ; that we may fear thee all the days of our life , through jesus christ our lord. amen . kings c. . occasional reflections· chap. viii . i. reading . o wisdom and love eternal , instruct and bless me . amen . ii. doubts and cases of conscience . if i forgo my profit and my pleasure ; if i take up thy cross as well as thy name , o holy jesus , i shall easily resolve my scruples of conscience . iii. distraction and dulness at prayer . the lord is here , the lord is here : yea i have invoked him . i dare not tempt the almighty . will god regard my prayer , when i regard it not my self ? iv. vain objects . turn away mine eyes , o lord , that they behold not vanity : and convert my heart to thy commandments , for christ his sake . amen . v. temptation to sin . how can i do this wickedness , and sin against my god ? vi. great danger . for jesus his sake save thy servant , o lord , who putteth his trust in thee . amen . vii . losses . the lord gave , and the lord hath taken away : blessed be the name of the lord now and for ever . amen . viii . suffering for righteousness sake . the light afflictions of this life , work for us an eternal weight of glory ; while we look not on the things that are seen and temporal , but after the invisible and eternal . ix . dressing . i desire , i delight to put on , as the elect of god and baptised into christ , the armour of light , love , righteousness , meekness , mercy , and the rest of the vertues of the lord jesus . x. washing . wash me throughly , o lord , from mine iniquity , and cleanse me from my sin , as once thou didst at my baptism ▪ i am ready for the meanest offices of charity and humanity ; since the lord of glory washt his disciples feet . i will lift up pure and innocent hands to god most holy , that dwelleth in the heavens . amen . xi . candletinding . bring us all , o god , to the light everlasting , for christ his sake . amen . xii . vndressing . i have put off the old man with all his evil deeds ; i am ready also to be unclothed of this mortal flesh , when and where and how thou pleasest , o almighty creatour , o most faithful preserver of men . xiii . medicine . blessed jesus , who during thy three years preaching , didst very often heal both the bodies and souls of thy lowly and believing supplicants , bless this medicine to the relief of t●y devoted servant . amen . xiv . age. cast me not away in the time of old age : o lord forsake me not , when my strength faileth me . the hoary head is a crown of glory , especially if it be found in the way of righteousness . xv. iourneying . o god , the god of abraham , the fear of isaac , and the mighty one of jacob , the defense and direction of the isr●elites in the wilderness , and the light of ●he wise gentiles in their travail towards the infant jesus , o gracious creator and preserver of men , guide me , guard me , and succeed and bless me in this journey , through jesus christ our lord. amen . xvi . passing by a church . o let the heart of them rejoyce that seek the lord , amen for christs sake . xvii . mortality . with faith and humility i will wait till my change cometh . behold man is a thing of nought . blessed be our me●ciful father for this space of repentance and renovation . xviii . executions . o crucified saviour have pity on thy relenting servants : and remember them in thy kingdom . amen . bloud-thirsty and deceitfull men live not out half their days . xix . conflagration . o deliver us all from the unquenchable fire and the neverdying worm , most merciful lord. amen . xx. inundation . the lord sitteth above the water-flood , the lord remaineth a king for ever : the lord ruleth the raging of the sea , and the madness of the people : the lord drowned the old world for their impiety and debauch : and hath reserved this for fire . just and righteous are thy judgements . xxi . earthquake . i seek a city that hath foundations , a kingdom that cannot be moved . preserve us evermore from the crime and punishment of corah : deliver us , good lord , from sudden death . xxii . thunder and tempest . the voice of the lord is a glorious voice , and the rest of psal. . xxiii . rain . god hath not left himself without witness , both to jews and gentiles , giving us rains and fruitful seasons and filling our hearts with gladness . xxiv . sunshine . this one lamp illustrates and beautifies , moves and quickens the whole world . how great then is the power , how bright the glory of the creatour ! xxv . starlight . such is the footstool of the great king. xxvi . clockstriking . so much nearer eternity . the next minute , and all my remaining time i entirely dedicate to thy glory , o lord most merciful . that past hour and so many years of my evil life will never return again , but must all be accounted for at chris●s tribu●al . xxvii . ●ospital or prison . i was in prison , ●aith our gracious saviour , and ye visited me : naked , and ye cloathed me . come th●refore , ye blessed of my father , receive the kingdom prepared for you . xxviii . deformity . nothing is so monstrous and deformed to the divine eye as a proud and impenitent sinner . xxix . fair sight . eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive the good things , which god hath prepared for them that love and serve him . xxx . rare piece of art . lord , how excellent is the reason thou hast given us ! what cannot wit and diligence effect , be the matter secular or sacred ? xxxi . singing birds , hunting dogs , variety of nests , &c. blessed be god for the docility and sagacity of the beasts that perish : which condemn dull and sensual men . xxxii . passing by the blind , deaf , lame , foolish , or ragged . blessed be thy name , o father eternall , for the sight , the hearing , the limbs , the reason , and the goods thou hast given and preserved to me : make them all i earnestly beseech thee , the instruments of thy glory and of my salvation , through jesus christ amen . i heartily pity these my brethren . xxxiii . in the midst of my business and study i will often use such breife , lauds and prayers as these : god is all : blessed be god. lord help me . lord have mercy upon me . halleluiah . eternity hastens . i trust in the living god. blessed be god my saviour . i adore thee father eternal . the lord is my strength and my worship . i am a vile sinner . all is weak and vain on this side heaven . deliver me , o lord , from the tempter . i am a christian. [ i am a priest , oh favour , oh duty ! ] god is here . the larger office at rising , when my affairs will permit . chap. ix . i. sunday . blessed be the almighty , most holy , most gracious and glorious trinity now and for evermore . thou , o lord , art my defender : thou art my worship , and the lifter up of my head . i laid me down and slept , and rose up again : for the lord sustained me . psal. . , . o lord our governour , how excellent is thy name in all the world ? psal. . thou openest the eyes of the creation every morning . hallelujah . defend thy servant this day , and lead me , o god , in the way everlasting : for unto thee do i lift up my soul. psal. . , . o father eternal , who causedst the light to shine out of darkness on the first day of the world , shine also into this heart with the glorious light of divine knowledge , by jesus christ. amen . cor. . . or , i will stand up , and bless the lord our god for ever and ever . and blessed be thy glorious name , which is exalted above all blessing and praise . thou , even thou art lord alone : thou hast made heaven , the heaven of heavens with all their hosts , the earth , and all things that are therein , the sea and all that is therein : the angels and all the invisible world . and thou preservest them all ; and the host of heaven worshippeth thee . nehem. . , . and at thy footstool thy poor and unworthy servant falleth down , and adoreth thee with humble awe and devotion , through jesus christ our lord. amen . the day is thine , the night is thine : eternity is thine , and i am thine , o holy father . thou hast lightned mine eyes , that i should not sleep in death : wherefore with this new body , soul and spirit , i thank thee , i worship thee . o grant me the light everlasting . for in thy presence there is light , and at thy right hand is joy , at thy right hand is my dear saviour and advocate for evermore . the lord is risen , the lord is risen indeed . luke . . raise me likewise , most gracious father , this day to a new and heavenly life . i seek , i affect the things that are above , that are eternal . rom. . . i op●n my breast this morning to the gifts and graces of the holy ghost , who once miraculously inflamed the heads and hearts of the blessed apostles acts c. . and also abides a certain and powerful helper and comforter and patron to all the meek and faithful unto the worlds end . or , blessed jesus , very god of very god , by whom all things were made , thou didst take upon thee this nature , which i and my consorts in humanity have so grievously abused , and didst endure the shame and torment of a crucifixion without jerusalem between two thieves , for the remission of the sins of the world , and the saving this poor soul ; i believe , i adore this unconceivable condescension , this strange and god like charity . and i now most humbly acknowledge and confess , that all my duty , zeal and service , in respect of this thy love and passion , is very vileness and ingratitude . wherefore renouncing the works of satan and the vanities of the world , i will for ever obey thee , worship thee , thank thee . o help me by thy grace , blessed redeemer , and hold up my goings in the paths , that my footsteps slip not . amen . ii. munday . most holy and most merciful father , to whom all things in heaven and earth do bowe and obey , with utmost reverence i adore thy divine majesty , thy eternal and infinite perfection : and rendring my humble and early thanks to thee , for restoring to me this morning my senses and reason and vigour , i again submit and dedicate both my soul and body with all their powers and actions to thy holy will and pleasure ; desiring and fully purposing to serve thee faithfully this day , and all the days of my life , by the grace of thy holy spirit , and through the merit and intercession of jesus christ thy beloved son and my most blessed saviour . amen . teach me thy way , o god , and i will walk in thy truth . unite my heart unto thee , that i may fear thy name . psal. . . or. by thy great goodness , o lord , i here present my self unto thee , as a living , reasonable , and bounden sacrifice and perpetual devote . rom. . . vouchsafe , o lord , to keep me and mine this day without sin and without peril , amen for christ his sake . i look for the lord , my soul doth wait for him . i lift up my heart to the lord. it is meet and right and our bounden duty , it is our greatest honour and glory , that we , that i above all living , should at all times , and in all places , give thanks unto thee , and praise and bless and adore thee , heavenly father , lord god almighty , my creatour , saviour and defender . wherefore with thousands , and thousands of thousands of glorious and innocent angels , archangels , thrones and dominions , with prophets , apostles , martyrs , confessours , benefactours , and all blessed souls , and with all the faithful upon earth , of every kindred , people and language , i fall down and worship , and laud and magnify thy holy name , evermore praising thee , and saying ; holy , holy , holy , lord god of hosts , heaven and earth are full of the majesty of thy glory . glory be to thee , o lord most high . amen . regard , o eternal , the devotion and accent of thy humble creature , made lower and courser then the angels , of a tainted life , inhabiting the dust , and now trembling by reason of his offences and guilt . by thy word , o lord , were the heavens made , and all the host of them by the breath of thy mouth . thou layest the beams of thy chambers in the waters , and makest the clouds thy chariots , and walkest upon the wings of the wind . praise him all ye heavens , and ye waters which are within the heavens : hail and snow , clouds and storm , thunder and lightning , fulfilling his word . psal. . and . and . iii. tuesday . o lord , thou art my god : early will i seek thee . o let me hear thy loving kindness betimes in the morning : for in thee is my trust . lift now up , o lord , the light of thy countenance upon thy servant , and be my support all the day long , for the sake of the dearest jesus . amen . there is no true peace but in thy favour through well doing ; wherefore my awakened soul fleeth first unto thee , o lord : o lord , receive me . i humbly and constantly beg of thee , almighty and most benign father , a sound mind and body , a devout heart , an honest , humble , meek and charitable disposition , an innocent and peaceable life , a good name , an inoffensive old age , a serene and christian d●ath , and a blessed immortality , resigning my life wholly to thy holy will and pleasure , through jesus christ my lord and saviour . amen . with faithful and blessed men of all ages , with the never-ceasing seraphims and with the voices of the heavenly multitude , as the voice of many waters , and as the voice of mighty thundrings , i close in now with all ardor and cheerfulness , saying : halleluiah , glory and honour , salvation and power unto the lord our god. let us rejoyce and be glad , and with open and elevated hands and hearts give honour unto him . for the lord god omnipotent reigneth in righteousness and mercy world without end . amen . rev. c. . or , let us watch and be sober , as children of the light and of the day , always looking to jesus the author of our faith , the rule of our life , and the pledge of our glory . amen . o lord be gracious to me and all mine . we have waited for thee . for thou art our arm every morning , and our salvation in the time of trouble . isaiah . . gracious god , i am not worthy of the least of all thy mercies and the truth thou hast shewn unto thy servant . gen. . . let them praise the lord , that go down to the sea in ships , and trade in mighty waters . yea , let all the earth fear the lord , and stand in awe of him all ye that dwell in the world ; who gathered the waters together on an heap , and laid up the deep as in a treasure house : who made the dry land to appear out of confusion , and commanded it to bring forth herbs and trees for the use of man and beast . hallelujah . iv. wednesday . o thou that hearest prayer , to thee shall all flesh come . psal. . . in the morning thou shalt hear my voice : in the morning i will stand before thee , and will look up and wait for thy favour . the glorious majesty of the lord be upon me and all mine . prosper thou the works of our hands : o direct and prosper thou our handy work . psal. . . the lord is a light and defence . the lord will give grace and worship , and no good thing will he withhold from them that lead a godly life . o lord god of hosts , blessed is the man that putteth his trust in thee . psal. . , . lord pardon all my sins , confirm me in piety : bless me in my lawful calling : keep my soul and body from all evil , and fit me for eternity , for the immense merits of jesus christ my saviour and advocate . amen . o lord our governour , when i consider the sun and moon and stars , those vast and glorious lights which thou hast created , and that thou canst create ten thousand worlds more , what is man , that mite upon this globe , that thou art mindful of him , and visitest him every morning . thou , o jesus , art the true and eternal light , the sun of righteousness , that lighteth every man that cometh into the world , oh quicken and irradiate my heart . amen . or , how dear are thy counsels , thy mercies to me , o god ? how great is the summ of them ? they are more in number then the sand : they are new every minute . when i awake i am alwayes with thee , thanking and praising and adoring thy majesty , who continually keepest the world from returning to nothing , from whence thou first mad'st it . unto thee lift i up mine eyes , o thou that dwellest in the heavens , with the affection and reverence of a child , with the fear and solicitude of a servant . psal. . , . holy , holy , holy , lord god omnipotent , which was and is and is to come , glory and honour and worship be to thee , world without end , amen . rev. . . keep thy servant by thy grace , o lord , that hypocrisy , pride , envy , anger , gluttony , covetousness , or sloth , or any other grievous sin may never have the dominion over me , and become habitual and customary to me : and ever keep me , o lord most holy , from fornication , drunkenness , theft and dishonesty , idolatry , manslaughter , cursing , swearing and lying , extortion and oppression , and all other scandalous and heinous actions and practices . but engraft in my heart the contrary fruits of thy holy spirit , piety , humility and mildness , faithfulness and honesty , modesty , temperance and chastity , content and quietness , compassion , charity and liberality , prudence , care and diligence : and let this be my habit , my custom and my life , for jesus christ his sake . amen . v. thursday . the lord is my strength and my praise . there is none holy as the lord ; neither is there any rock like our god. the lord killeth and maketh alive : he bringeth down to the bed and to the grave , and bringeth up . he keepeth the feet of his saints , and exalteth the horn of his anointed . hallelujah . my heart rejoyceth in his salvation sam c. . thou art my hope in the land of the living : thou art the hope of all the ends of the earth , and of them that dwell in broad sea : yea , thou , o god , art my hope and joy to all eternity . amen . psal. . . the providence of the father almighty guide me , the wisdom of his eternal son enlighten me , and the power of his holy spirit quicken me . amen . what now shall i render unto the lord for all his benefits , ●or my birth , my education , my baptism , catechism and confirmation ? what for the blessed eucharist , for the sermons and the prayers of this church ? what for sundry deliverances and special blessings through so many years of living ? yea , what shall i render unto thee holy jesus , for thy expiatory blood , for thy grand example ? for the mission of the holy ghost with various and unexpressible grace ? and for the reserve of everlasting blessedness , o lord , what shall i render unto thee ? take , o take again , most merciful lord , these gifts , together this soul and body and their abilities , which i now kneeling humbly and faithfully offer to thy everadored divinity . o despise not , but take again the works of thy own hands , and receive all into the bosom of perpetual happiness . amen . hallelujah . or , is not this to be my last day , and then eternity ? o prepare me for thy self holy jesus . i know not the day nor the hour of thy judgment . matth. . . or receive to thee in peace , or visit this dearly purchased soul , this piece of immortality drenc●t in thy blood. yea come quickly lord jesus . amen . i will magnifie thee , o god my king , and praise thy name for ever and ever . every day will i give thanks to thee , and bless thy name for ever and ever . great is the lord , and marvelous worthy to be praised . there is no end of his greatness , no end of his mercy . hallelujah . psal. . , . &c. grant me , i humbly beseech thee , almighty and most merci●ul father , a quiet mind and a ●ound body , a good report , and a liberal conversation , in all piety , prudence , charity , honesty and chastity , and at last ( if i may not be a mart●r for thy truth ) grant me a mild death and happy immortality , for christ jesus his sake , the source of all blessings , as well visible and secular , as invisible , inconceivable , and everlasting . amen . christ is ascended up on high , hath led captivity captive , and given gifts unto men , that god might dwell amongst us . set up thy self , o jesus , above all the heavens , and thy glory above the earth . i now worship thee with all humility and affection , as thy apostles did , when thou departedst from mount olivet to the joy of superc●lestial glory . the fowls of the air are thine , o bountiful creatour , and the fishes of the sea , and whatsoever passeth through the paths of the sea , and thou feedest them , and multipliest them . wherefore i will seek the kingdom of god before food and rayment . for our heavenly father knoweth that we have need of these things . matth. . . vi. friday . i awakt and lookt up , and my sleep was sweet unto me . blessed be the lord our god the god of our fathers , who satisifieth the weary soul , and replenisheth every sorrowful heart : who converteth the shadow of death into the morning , and daily renews the face of the earth : and maketh the evening and the morning alternately to praise him , ier. . , . psal. . . and . . who holdeth our soul in life , and suffereth not our feet to slip : who ruleth with his power for ever . hallelujah . on this day , o crucified saviour , have mercy on me and all mankind . amen . i will walk this day , god being my helper , soberly , chastly decently , humbly , and in diligence and content , as a child of light and of god. sufficient to the day is the evil and trouble of it . i fully trust in the perpetual grace of my heavenly father through his eternal son. amen . or , i have remembred thy name , o lord , in the night , and have kept thy law . psal. . . our help standeth in the name of the lord , who made heaven and earth . psal. . . o lord god of hosts , blessed is the man who putteth his trust in thee : yea blessed is the man to whom thou imputest no sin . psal. . . all the world doth worship thee , sing of thee , and praise thy name ; which is great , wonderful , gracious and holy . hallelujah . praise the lord , o my soul. o father eternal , almighty god , lord and possessor of infinite perfection , majesty and mercy , maker and upholder of all things visible and invisible ! o blessed jesus , lamb of god , son of the father , who hast loved us and dyed on the cross for us ! o most holy spirit , founder and fountain of light and knowledge of vertue and grace , of li●e peace , and bliss everlasting ! with utmost humility intention of mind and affection i adore and glorifie thee . all power and riches and wisdom and salvation and glory and honour and blessing be to the eternal trinity now and for ever . amen . hosanna in the highest , hosanna . i bless thee , o lord , almighty , that thou hast made the world out of nothing , and created me and all mankind after thy own image , and hast set us over the works of thy hands , and given thy holy angels charge of us to keep us in all thy ways : and that after the early loss of paradise &c. many and late transgressions and presumtions , thou yet openest the door of repentance and life to us all , allowing us all means of emendation and conversion , the admirable treasure of the divine scriptures , the wonderful benefits of the holy sacraments , innumerable patterns of good living and dying , and together with all the comforts of this visible world rejoyce and honour with his hope of everlasting felicity , through jesus christ our lord. amen . vii . saturday . the heavens declare the glory of god , and the firmament sheweth his handy work . one day telleth another , and one night certifyeth another of the great power and bounty of the creatour , blessed for ever . there is neither speech nor language , but their voices are heard amongst them . their sound is gone out to all lands , and their words to the worlds end . psal. . the lord giveth food to all flesh , and feedeth the young ravens that call upon him . the lord cloatheth the grass of the field , and bringeth forth herbs for the use of man and beast . the lord helpeth them to right that suffer wrong , and looseth men out of prison . the lord giveth sight to the blind and to the seeing . the lord helpeth them that are fallen , and raiseth the dead . he cureth the broken hearted , and giveth medicine to heal the sick . the lord ca●eth for the righteous and humble , but scorneth and debaseth the proud . the lord is nigh unto all that call upon him , that call upon him faithfully . my mouth shall speak the praise of the lord , and let all the world , above and below , give thanks , unto his holy name for ever and ever . amen . tread firmly o disciple of christ , in the footsteps of thy meek and holy master : for these lead still upwards , unto supercelestial and endless glory . interpose , o blessed jesus , thy passions , cross and death , between the divine justice and this poor soul , both now and in the hour of death and in the day of judgment , grant o lord , to the living mercy and grace ; to the faithful departed a joyful resurrection . to thy catholick church peace and concord , truth and righteousness : and to me and all sinners repentance and pardon and life everlasting . amen . or , by thy bloody sweat , thy thorny crown and scourges , thy pierced hands and feet , the fountain of bloud and water opened in thy precious side , by thy dying groans and acclamations , thy prayers and benedictions ; be merciful unto me a vile sinner , spare me and bless me , o my crucified love. amen . the larger office going to bed . chap. x. i. sunday . i will lay me down in peace , and take my rest : for it is thou lord onely that makest me dwell in safety . psal. . . whom have i in heaven but thee , o lord ? and what is there on earth , that i desire in comparison of thee ? thou art about my path and my bed , and spiest out all my ways . psal. . . have mercy upon me and all mine this night , o blessed jesus , who didst die and revive for us ; that whether we wake or sleep , we should live together with thee hallelujah . thess. . . or , from morning to night i will bless the lord. now to him who is able to keep me and all his servants from falling , and to present us at length pardoned and faultless before the presence of his glory with exceeding great joy ; to the only wisegod , our saviour and defender , be glory and majesty , dominion , power , and praise , both now and for ever . amen . my trust is in the tender mercy of god for ever and ever . psalm . . let me and all mine , yea let me and all thine , o holy father , now sleep in peace , and wake in christ , begin the next return of reason with heavenly meditation . amen . or , to gods gracious protection i most humbly commit my self , my family and friends , and all the faithful and all the afflicted . the lord bless us and keep us . the lord make his face to shine upon us , and be gracious unto us . the lord lift up his countenance upon us , and give us peace both now and evermore . amen , by the merits and intercession of jesus our onely saviour and advocate . benedictio . ii. munday . in the name of god i will lay me down to rest . the almighty lord be now and evermore my defence against all perils both of sleep and death . amen for jesus his sake . thou art worthy , o lord , to receive glory , honour and power : for thou hast created all things , and for thy wills sake they were created and are preserved . blessed be thy name world without end . amen . or , great ruler of the day and night , upon our darkness cast thy light : with safe and kind repose allay the care and trouble of the day ; that when thou shalt unclose my eyes , healthful and pure i may arise , fit for the morning sacrifice . or , o praise the lord , ye angels of his that excell in strength , that are always waking and always active o praise the lord , all ye his hosts , ye spirits and souls of the righteous , ye servants of his that do his pleasure ; o speak good of the lord , all ye works of his in all places of his dominion . praise thou the lord , o my soul , and in praising turn thee to thy rest . the glorious majesty of the lord endureth for ever : the lord shall rejoyce in his works . amen . psal. . iii. tuesday . this night , and the days and nights of my appointed time , defend , o lord , protect , spare , deliver and bless thy servant , who putteth his trust in thee , through jesus christ. amen . i will remember thee upon my bed ; and think upon thee , when i am waking . because thou hast been my helper , therefore under the shadow of thy wings will i rejoyce : my soul hangeth upon thee , and thy right hand upholdeth me . thy loving kindness is better then life , better then all the glories and pleasures of the whole world . let me now rest , o benign saviour , where thy beloved disciple did : that my sleep may be sweet ; that my dreaming may be of thee , of thy redemption and of thy glorious mansions . or , my flesh shall rest in hope , that thou , lord , wilt raise me both from the bed and from the grave , and wilt shew me the paths of life , both temporal and eternal , for the sake of thy wellbeloved son , whom thou sufferedst to die for the world , but not to see corruption . amen . just and righteous are thy ways , o lord : who will not fear and serve thee ? let us rejoyce and be exceeding glad and secure : for the lord god omnipotent reigneth . rev. . . . every where and at all times will i think upon my mortal and sinful life , and upon thy continual and great mercys . in thee , o lord , have i put my trust , that i be not confounded , though altogether unworthy of thy eye and regard . in thee only i confide . amen with great ardor and expectation : o god , leave not my soul destitute . iv. wednesday . the lord is my shepherd : therefore can i lack nothing . though i walk through the valley of the shadow of death , and sleep is that valley , i will fear no evil : for thou art with me ; thy rod and thy staff comfort me . psal. . the lord hath granted his loving kindness in the day time , and in the night season will i sing of him , and make my prayer to the god of my life . psal. . . my soul rejoyceth in the lord , and i have put my trust in his holy name . psal. . . blessed be thou , lord god of our fathers , for ever and ever . thine , o lord , is the greatness and the power and the glory and the victory and the majesty . for all that is in heaven and earth is thine : and thou rulest over all for ever . amen . chron. . , , . v. thursday . everlasting praise and thanks to thee , most gracious god and father , for my life and reason , integrity of body and soundness of memory : for my pious and generous parents : my education in good learning and manners : for my regeneration by baptism , and my frequent access to the holy communion of the body and blood of christ my saviour : [ for my place and order in the holy and apostolick church : ] for my competent estate , content , liberty and quiet : for my power and greater will for alms-doing : [ for my profession in this place , my good name and various friendship ; and for whatever i have well done or said throughout my whole life : ] for my relations , and benefactors : for the divine forbearance , clemency and beneficence , unto to this age of my life : for sundry remarkable deliverances of me and my friends from diseases , troubles and dangers : for innumerable blessings known and unknown , remembred or forgotten , spiritual and temporal : most chiefly for the means of grace of all sorts , and for the hope of immarcessible glory through jesus christ our lord. o all ye blessed , all ye righteous , o all the world , behold here the monument of almighty mercy . is not this a brand pluckt out of the burning ? zach. . . or , o holy father , the thoughts of thy infinite grace and mercy , thy continual and almighty providence , how dear are they unto me ? thy redemption , o blessed jesus , shall now lye next my heart : and in the meditation of thine inestimable passion , and of thy numberless and everlasting benefits , will i go to sleep or to die , as it shall seem best to thee , my most gracious lord and saviour . this night , most holy , pure and eternal spirit , guard i humbly beseech thee , and possess my soul , whilst the meaner nature lies languid , useless and insensible . amen . vi. friday . the lord is my stony rock and my defence ; my saviour , my god , and my might , in whom i will trust : my buckler , the horn also of my salvation and my refuge . psal. . . with my soul have i desired thee in the night season , and early in the morning have i sought thee . when i awake by thy empire and pity , let my soul be still with thee , o lord my god. or , and now lord what is my hope ? my hope is even in thee . my help standeth in the name of the lord , who made heaven and earth . psal. . . from evil designs and unlawful desir●s , from impure and vain thoughts , from the illusions and suggestions of the devil , from inordinate passions and disturbances of body and mind , good lord deliver me this night . amen . vii . saturday . it is a good thing to give thanks unto the lord , and to sing praises unto the name of the lord most highest . to tell of thy loving kindness in the morning , and of thy faithfulness every night . psal. . , . grant thy servant , o lord , a christian end of this day and this week and this [ declining ] mortal life . amen for christ jesus his sake . bless me also , holy father , as thou didst this day at the finishing of thy creation , and sanctifie and separate me to thy service for ever . amen . he that keepeth israel , he that keepeth thee , o christian , doth neither slumber nor sleep . the lord himself is thy keeper . the lord is thy defence on thy right hand . the lord preserveth thee from all evil : yea it is even he that keepeth thy soul. amen , god most holy , most mighty . or , lord jesus christ , the cheerful ray and glory of the father immortal , heavenly , holy and happy ; being come to close of this day and the confines of darkness , we laud and magnifie the father , the son , and the holy spirit of god , thou indeed art worthy to be praised with holy voices , o son of god , giver of life . therefore the whole world glorisieth thee , and worshippeth thee . amen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will not give sleep to my e●es , nor slumber to my eye-lids , till i be at peace with all men : till i have sought thy peace , most gracious father , which the world cannot give , and have confessed unto thy majesty the faults and omissions of this day , together with the more heinous sins of my life . whatever i have devised , said , or done unworthy my place , my age , my christianity , [ and my priesthood ] good lord , forgive me for the bowels of jesus christ. amen . and let the grief and trouble of such confessions henceforth deter me from the like presumptions , transgressions , and neglects , and from their several causes and occasions . amen . amen . i will frequently read two or three verses of the holy bible before i go to bed . here endeth the larger office at rising and going to bed. when i go not to church , i will say secretly or in the family te deum , or nunc dimittis , and also the collects for peace and grace , and the collects for all conditions , and the general thanksgiving . our most gracious father hear both the church and me : oh hear them supplicating for me and all well employed and afflicted people . amen for the alone merits of christ our lord. private devotion at the holy communion . chap. xi . i. at the offering . most bountiful father , i return mites for talents received . i offer to thee still of thy own . accept i pray thee , most gracious lord , together with this small token of my duty and gratitude , my soul and body and action ; all which i here humbly dedicate unto thee at thy altar : and also forgive me all my debts and trespasses against thy divine majesty , for the one oblation and transcendent worthiness of thy beloved son , our saviour jesus christ. amen . ii. before the general confession . having already in my retirement read over the communion-service , and also matth. c. . and cor. . , &c. and thereupon leisurely and carefully examined and recollected as in the presence of the living god , what i have done , what i have amended or not amended , ( o wretched and inconstant creature ) since the last communion and solemn promise of a correct life : and having also satisfied to my power for all injuries and offences done by me against any man : and likewise with hearty sorrow , aversation and repentance , implored at home gods pardon for those sins and the rest of my whole life ; i now fasting ( dan. c. . . ) do again beseech the same indulgence with humility , intention of mind , and enlarged hopes , here in the midst of his devout people , before his priest , near his holy altar , and under the regard of glorious angels , saying : holy father , i am prostrate at thy dreadful tribunal . i humble my self both soul and body before thee ; and bowe down my grieved head at thy footstool , as once my meek and dying saviour did . my god , my god , forsake me not . look , o heavenly father , on the scars and merits of jesus . o hear his mediation , receive his intercession : and be merciful unto me a sinner , a vile and ungrateful sinner . what i have neglected , what i have ignorantly or wilfully committed against thy majesty most holy , most mighty , and long-suffering , from my birth and baptism unto this moment , by sundry sorts of vain thoughts and irregular imaginations , by inordinate desires and affections , by injurious and corrupt discourses , and by innumerable evil actions , follies and provocations , for christs , sake forgive me . such is my condition , so many and great my sins and relapses , that unless thy mercy were infinite , i could have no hope , no comfort . i have transgressed beyond all humane pardon , beyond seventy seven times . for the bowels of the saviour that were opened on the cross for me , for thine own immense goodness which embraceth heaven and earth , holy father , have mercy upon me and pardon me . consider my sorrow and contrition . accept , most merciful god , my tears , my subjection , my repentance , my vows and resolved amendment . and then speak peace to my conscience , through jesus christ my onely hope and redeemer . amen . call to remembrance , o lord , thy tender mercies , and thy loving kindnesses , which have been ever of old . oh remember not the sins and offences of thy servants . spare us all good lord ; spare thy people , whom thou hast redeemed with the blood of thy dear son. amen . psal. . , . see chap. xvi of this book . iii. at the absolution . o lord god almighty , most gracious and merciful father , will all humility , faith and thankfulness , i receive and embrace this absolution , as pronounced upon my repentance from the throne of thy eternal glory . amen . hallelujah . amen , amen . here then i have laid down my burden and fear , the stain and disquiet of my life ; by name , my anger , lust , pride , envy , covetousness , and the rest of my grievous sins , never , never , to take them up again . blessed be god for this salvation . most holy father , assist and forward the vows and resolutions of the meanest of all that serve thee . let a man examine himself , and so let him eat , saith s. paul. i thought on my wayes , and turned my feet unto thy testimonies : i made haste , and prolonged not the time to keep thy commandments , saith king david . i look for the lord : in his word is my trust : in the lords word will i comfort me . psal. . . my soul longeth for thy salvation . psal. . ▪ i here humbly wait for the grace and benefits of my dying saviours institution and legacy , for the precious treasure of heaven . visit me o lord , with the favour that thou bearest unto thy people ▪ that i may see the felicity of thy chosen , and give thanks with thine inheritance . the lord pardon me , and every one that prepareth his heart to seek god , the lord god of his fathers , the father of our lord jesus christ , though he be not cleansed according to the purification of the sanctuary ; though he fall short of the frame and disposition due to this holy and tremendous mystery . chron. c. . . . i come to a known altar . this sacrament hath often corrected , restored and comforted me . thy benediction , holy father , is always ready , thy hands ever open to the sincere and humble client : and i now pray for thy wonted goodness , through jesus christ , the sum and substance of this office. iv. at lift up your hearts . yea i lift up my eyes and my heart unto thee , o eternal , my mediation , my desire , my hope , my faith , my affection , my invention and design , all my soul and strength are now with thee , most high and most gracious father . i have past this altar unto the sublime and pure seat of thy majesty : which all orders of holy angels and blessed men ever fear and adore . let me , o let me there behold the lamb of god that taketh away the sins of the world . shew me jesus and it sufficeth . behold , o my faith , reach and embrace what the prime martyr saw at the right hand and eminence of eternal blessedness , the prince of peace , the mighty saviour , the triumphant jesus , lifting up his glorious and gracious arms to bless and to defend me , the vilest and unworthiest of all living . blessed and most loving saviour , by thine inestimable blood wash me throughly from my wickedness and cleanse me from my sin : by the ardor of thy soul towards mankind in the dark hour of thy passion commiserate me , and rid me of all my evil habits , customs , and practises , i most humbly beseech thee . now lord remember me in thy kingdom , as thou didst the penitent companion of thy cross and dolours : and say to my soul , this day thou shalt be with me in paradise ; thou shalt by faith see my glory , to which from the obedience of the cross and the humble grave the almighty father hath exalted me , hath exalted thy natur● . my heart is ready , o lord , my heart is ready for this sacrifice of praise and gratitude . like as the hart desireth the water brooks , so panteth my soul after thee , o god , my hope , my refuge , my rest , my life and my happiness . o saviour of the world , who by thy cross and precious blood hast redeemed us , save us now and help us , we humbly beseech thee : that we may all receive these holy and dreadful mysteries without condemnation and ruine , and to our gr●at consolation and benefit : for the mortifying all our inordinate passions , repressing all sinful temptations and occ●sions , conquering the devil , encreasing our hope and faith , correcting and beautifying our conversation , for the abolishing our guilt , and for the attaining eternal life . am●n . dear jesus , i address to thy holy altar with great desire . i come as near thee , o blessed redeemer , as mortality will let me . i come with a penitent , earnest and open heart , to praise thee , to adore thee , and to kiss by faith thy wounded feet , as once thy astonisht disciples did , matt. . . i behold by faith the prints of the nails ; by faith i touch the wound in thy side , whence flowed water and blood , my sanctification and my pardon , o fill me with thy influence and vertues , luk. . . cor. . . now i apprehend , discern and embrace thy precious body , thy all saving passion . my ●ord and my god , confirm thy word unto thy servants ; blessed are they that see not and have believed . merciful saviour , at this most noble and pious mystery remove and banish from my mind all worldly cares , all vain imaginations , means thoughts , errors , and misconceits ; unite , i most humbly beseech thee , the sundry powers and facultyes thou hast given me , and point and direct them all unto the instant office . govern now , o lord , and bless my apprehension : exalt my faith : enlarge my affections and devotion , and then consign to my soul thy remission , favour and approbation , and make me welcome at thy feast , for thy flesh is meat indeed , and thy blood is drink indeed , the sufficient and onely expiation of all humane guilt , o holy jesus . an offering of a free heart , will i give thee and praise thy name , o lord. psal. . , the son of man came to seek and to save that which was lost , and to make superabundant amends for the faults of the first transgressour . luk. . . rom. . , &c. v at the consecration . holy things for holy men . s. basil. o lord jesus christ , who sittest at the right hand of the father , and art here invisibly with us , sanctifie these thy gifts of bread and wine and us thy humble servants ; and make us from this institution partakers of pardon and peace and good hope of eternal life , and all other benefits of thy incarnation , passion , death , resurrection , ascension , intercession , second advent and judgement : which we now ponder and contemplate with reverence and faith and joy and thanksgiving , by the grace and succour of the holy ghost , our patron and comforter . amen . behold the servant of the lord , be it unto me according to thy word , in which thou hast caused me to hope . holy jesus say but the word , and i shall be clean , m●tt . . . say bu● the word , and i shall be meet and ready for thy most divine gift , for thy self . by the grace of jesus christ we all hope to be saved , to be eternally happy . hallelujah . acts. . . heavenly father , almighty god , who alone workest wonders , lord most holy , into a clean , charitable , devout , humble , and grateful heart let me now receive through faith the pure and blessed body of my most gracious lord and saviour jesus christ , for the remission of all my sins and the attaining everlasting life . amen , amen , amen . holy , holy , holy , lord god of hosts , heaven and earth and this place are full of thy glory . glory be to thee , o lord most high . have mercy upon me , o lord , thou son of david . i know it is not meet to take the childrens bread , and to cast it unto dogs . yet , lord , the dogs eat of the crumbs which fall from their mast●rs tabl● . ma●th . . , , . at receiving the bread . chap. xii . i. lord i am not worthy thou shouldest come under my roof . matth. . . i fear , i tremble by reason of my sinfulness , and of the unsupportable brightness of thy majesty , o saviour and judge eternal . lord have mercy upon me a most miserable sinner . amen . blessed be he that cometh in the name of the lord. hosanna to the son of david . good will towards men , peace on earth . hosanna in the highest . matth. . . stand open now , o my soul , stand open ye everlasting doors , and let the king of glory enter in . let the lord mighty to save , jesus the king of glory enter in . ii. feed on him by faith &c. amen . i feed on him , i remember his sufferings and bloody sweat , i meditate on his cross and dying exclamations . i believe , i most humbly and heartily embrace this invaluable and most miraculous redemption ; this great mystery of godliness : god manifested in the flesh , justifyed in the spirit by divers wonderful works and holy sermons : seen and worshipped by the angels : believed on throughout the world , and received up into eternal glory . tim. . . thou art , o christ the everlasting son of god : thou art indeed the saviour of the world ; thou art the king of glory , ioh . . c. . . c. . , . acts . . surely thou hast born our griefs and carried our sorrows thou wast wounded for our transgressions , and bruised for our iniquities : the chastisement of our peace was laid upon thee , and by thy stripes we are healed . isaiah . . this man receiveth sinners , luke . . zaccheus , mary magdalene , the crucified thief , the persecuting saul , these and millions of millions more upon their sorrow , faith and repentance . and let me receive now at this holy altar , almighty saviour , that most blessed sentence : [ son or daughter , ] thy sins , which are many , are forgiven thee ; and thy faith hath saved thee ; go in peace . luk. . , , . c. . . go to my brethren ( behold the early compassion of the revived jesus ! ) and say unto them , i ascend unto my father and your father , and to my god and your god. ioh. . . i know that my redeemer liveth , and i shall see him at the latter day ( behold , here is the pledge of his coming again : ) i shall see him for my self , and i trust to kiss his glorious feet . i know that imaculate high priest is entred with the atonement into the holiest . iii. lo here is grace , here infinite goodness and mercy . this is the beauty of holiness , and the glorious presence of the redeemer : this is the gate of heaven . o happy day , the glory of my life . now i am well , now i live : now i rejoyce with thee , o triumphant jesus , o bliss everlasting ! my content , my devotion , my affection , my soul is fixt on thee : there let it ever rest . amen . the lord is my strength and my song , and is become my salvation . this is the lords doing , and it is marvellous in our eyes . this is my god and i will glorifie him : the god of my father and i will exalt him . exod. c. . . o let the serious thoughts of thy passion , intercession , kingdom and reward enter all my actions , and regulate my whole life : which upon such observance will surely become pious prudent and cheerful . amen dearest jesus . iv. most gracious god , we humbly beseech thee , that we together with all thy saints , who have pleased thee from the beginning of the world , may be partakers of those everlasting blessings which thou hast prepared for all that love thee and continue faithful unto death , through jesus christ our lord. amen . lord now send prosperity . bless thy people and extoll them for ever . bless now the king , the royal family , and all in civil office . inspire and bless the bishops , priests and deacons , who administer thy holy mysteries and by thy sole command and authority do absolve and bless and feed thy chosen people . now sanctify , reward and prosper my kindred and friends , my superiors and benefactors , as , &c. whom at his happy eucharist and golden hour i commemorate with eulogy , joy and gratitude . if there be any consolation in christ , any peace in the divine favour , any happiness and glory in heaven by the throne of eternity ; if any goodness in the ocean of grace and beneficence , requite them o god a thousand fold for all their kindness and bounty and affection towards me . amen , for the infinite deserts of thy beloved son our lord. all thanks to thee , o jesus , king of heaven and earth , for defending and blessing this apostolick church , where we now communicate , the most unworthy of all her children . what shall i render unto the lord for all the benefits he hath done unto me , e●pecially for snatching me from the fire of hell , and making me an heir of everlasting happiness in his presence . i will receive the cup of salvation , and call upon the name of the lord and offer unto him the sacrifice of thanksgiving through jesus christ. amen . psal. . , , . at receiving the cup· chap. xiii . i. amen . jesus master , have mercy on us . luke . . let this blood purge my conscience from dead works , to serve thee , the almighty and most gracious father : to honour thee , the everliving saviour : and for ever to obey and fear thee , most holy and quickning spirit . amen . lord i will serve thee better , i will obey thee . succour my weakness , pity my infirmity , dear lord. lord thou knowest all things , thou knowest that i love thee . iohn . . what honour hath almighty god done me , that i should be the vessel of this divine mystery , and bear within my breast the lord jesus . i adore , i give thanks . ii. thou art made whole , go and sin no more : no more by anger , lust , excess , fraud , slandering , &c. ioh. . . our god is a consuming fire to the perverse and impenitent . our god is a merciful father to the humble and relenting orator . as is his majesty , so is his mercy . ecclus. . . both infinite and incomprehensible ; both to be acknowledged , admired and adored . o majesty everlasting i fear thee , i worship thee , i trust in thee , through jesus christ. amen . let me not , o let me not again pollute this body and soul with my habitual and grievous sins , as &c. after i have received thy body and blood , o lord , who hast created me and redeemed me . grant me thy grace , o god , that i may fulfil the places and offices thou callest me to in this life . amen . iii. lord bless these and the rest of my brethren , and let us live eternally together , ever praising and adoring thee . for by this great and attractive sacrament , we all become one bread , one bloud , one soul and consent : have all one faith , one hope , one heaven , one lord , the blessed lord jesus , the knot and center of this most immense and pious fraternity , and eminently one god and father of all , who is above all , and through all , and in us all , to whom be glory and obedience everlasting . amen in heaven , amen on earth . from thy one precious body , o wonderful saviour , thou feedest and revivest five thousand and five thousand thousand millions of thy disciples and followers : aeternae tanta est opulentia mensae . prudent . say o lord , and thy word is omnipotent , this day salvation is come unto this house . luk. . . iv. the bread of god is he that came down from heaven , and giveth light to the world . lord evermore give us of this bread . ioh. . , . thus , thus will we shew sorth thy death , o jesus , till thou comest again : and blessed are those servants , whom at the end of the world the lord shall find so doing : yea verily blessed is he that eateth meat in the kingdom of god. luk. . . c. . . he that solemnly and faithfully and seriously contemplates my passion and philanthropy , and amends his life for that consideration : he that eateth my flesh and drinketh my blood , hath eternal life , and i will raise him up at the last day . amen holy jesus , who art the resurection and the life . ioh. . , . master , it is good for us to be here . mark. . . do not our hearts burn within us , while the lord opens to us the scriptures , opens to us his precious side . full is the satisfaction , inexpressible the joy of those that love thee , o jesus . angels and men consent , heaven and earth joyn together to praise thee , serve and worship thee : and with these my poor soul , the meanest of all thy creation ; good lord accept us . i will give thanks unto thee among thy people , and sing praises unto thee among the faithful . my heart is fixed , o god , my heart is fixed : for thy ●ercy is greater then the heavens , and thy truth rea●heth above the clouds . set up thy self , o lord , above the heavens , and thy glory above all the earth . thou hast wrought redemption in the midst of the earth , o jesus , and vanquisht all the enemies of guilty mankind , and art seated at the right hand of father , the lord and worship of angels . hosanna in the highest . the right hand of the lord hath the preeminence , the right hand of the lord bringeth mighty things to pass . the word was made flesh , the beloved son of god died for us . let them now that fear the lord confess , that his mercy endureth for ever ▪ v. i ●ill read ioh. c. . and c. . the security and consolation of the church , and also rom. c. . and the hymn , come holy ghost our souls inspire , &c. in the ordering of priests . almighty god , who hast given thy onely son to be unto us both a sacrifice for sin , and also an example of godly life ; give us grace that we may always most thankfully receive that his inestimable benefit , and also daily endeavour our selves to follow the blessed steps of his most holy life , through the same jesus christ our lord. amen . most holy spirit , the efficacy and life of this mystery , bless me with these thy gifts and fruits , meekness , modesty , sobriety , prudence , diligence , honesty , fidelity , constancy , chari●y , kindness , and devotion , from the time of this holy sacrament . for i have now dedicated and given up entirely my soul , senses , and affections , my will , wit and reason to the glory and service of jesus christ , who dyed for me . i must , i will obey him in all things . lord forgive , lord help me . my soul doth magnifie the lord , and my spirit rejoyceth in god my saviour . o how plentiful is thy goodness , which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee . psal. . . i am altogether confounded and swallowed up with the immense grace of god : i am throughly possest , glorious lord , with thy love and boundless favour to me . i long , i here endeavour , yet cannot tell how to express my thankfullness and obedience . my thoughts and contrivance , and my words and lauds , my action and zeal cannot do it to any fitness or content . lord still excite , and still direct my gratitude . i would be as thankful to thee , as humble , as obedient , as any creature in heaven or earth . father almighty make me so . amen . now lord jesus , who wast expanded on the cross for me , command me what thou wilt . use me in the hazards and difficulties of thy church , thy purchase and thy glory . bid me walk upon the sea , i will obey thee , and thy right hand shall hold me up . and i will not deny thee in the court or in the garden . i am ready to lay down my estate , my liberty , and also my life ( would to god it were a clean and entire sacrifice ) for christs religion , and to be obedient unto the death . assist and strengthen my mind , o blessed saviour , by thy grace , thy intercession , thy example . amen . all power is given unto me in heaven and in earth , ( faith the ascending jesus . ) go ye therefore and teach all nations , baptizing them in the name of the father , and of the son and of the holy ghost : teaching them to observe all things whatsoever i have commanded you : and lo , i am with you always even unto the end of the world . amen . matth. . . the doctrine attested , when needful by sundry miraculous works , the discipline , the sacraments , the preservation , the piety , the zeal , and the patience of thy catholick church hath indeed sufficiently demonstrated thy gracious presence , o saviour . and he lift up his hands and blessed them : and while he blessed them , he was parted from them , and carried up into heaven . and they worshipped him , and returned to jerusalem with great joy . and were continually in the temple , praising and blessing god. amen . luke . . at home after the communion . chap. xiv . i. it is finished . blessed sacrament , the bread of heaven , and the cup of salvation , the feast of god , the taste of eternal bliss , and the strength , comfort and life of my soul. this hath united me to all the faithful on earth , and to all the blessed in heaven . this hath joyned me in affection and gratitude , in interest and inheritance unto thee , most blessed jesus , the head and defence , the ruler and saviour of the church , the first fruits and security of the resurrection and glory and immortality of this nature . now lord whether i live o● die , i trust i am thine . i verily believe to see the goodness of the lord in the region of the blessed , through infinite mercy and indulgence . psal. . . o keep me ever , dear jesus , in this good condition , by constant and cheerful obedience and observance of all christian duties , by an awful reverence of the divine name and presence : by imitating the best examples living or dead , & . and most especially by following thy meek and immaculate life , thy pure and heavenly doctrine and admonitions : by caution and frequent meditation : by daily examination and prayers : and by all other means of a pious and innocent life . o lord , i thank thee , i bless thee , i glorifie thee ; because by this sacrament thou hast confirmed me in the catholick faith : in reverence , duty and love to thy eternal majesty ; in charity towards all mankind , friends or enemies : in meekness , pity , humility , patience , contentedness , industry , sobriety , chastity , honesty and integrity : and hast thereby given me new and lively hopes of endless felicity both in soul and body , against all the malice and attempts of men or devils , and against the terrors of death and my sinful life past . so great is thy mercy to me for the merits of jesus christ , thy eternal son , my everlasting saviour and advocate , my lord and king . ii. o stupendous grace and piety of the eternal , that i should be ( i fear , i tremble ●o say it ) the work of gods hands , the image of his wisdom and power , the price of christs blood , the temple of the holy ghost , a part of the catholick and perpetual church , and an heir of immortal glory . what now ought my life to be , if this be my portion and my priviledge ? holy father , let the intercession of jesus , that poured out his tears and sweat and precious blood for us , be nigh unto thee day and night , that thou mayest have mercy upon us , and bless us , and prevent our falling from so great salvation . amen . dearest saviour , i desire still to r●●lect and meditate on thy humble life , thy bir●h , circumcision , presentation in the temple , domestick obedience , baptism , fasting , temptations , hunger , thirst , uncertain abode , travails , watching , prayers , sermons , miracles , dangers , abuses , tortures , bloodshedding , and review the ●hole map of thy condescensions , griefs and compassions , from the manger to the cross : until i become my self averse , separated , and cruci●yed and dead to the world . amen . iii. praise the lord , o my soul , and all that is within me praise his holy name . praise the lord , o my soul , and forget not all his benefits . who forgiveth all thy sins , and healeth all thine infirmities : who saveth thy soul from destruction and crowneth thee with mercy and loving kindness . the merciful and gracious lord hath so done his marvellous works of creation , providence and redemption , that they ought to be had in perpetual remembrance . thou art my god , and i will thank thee : thou art my god , and i will praise thee . all the works of the lord are verity and judgment . he hath sent redemption unto his people , he hath commanded his covenant for ever . holy and reverend is his name . thus long have i lived upon thy bounty ; thus and thus &c. hast thou nourished , protected , delivered and advanced me , and now , o father , thou confirmest to me the expectation of everlasting life in thy heavenly kingdom . wherefore i give thanks unto thee with my whole heart . glory , worship , obedience and praise to god the father almighty and most beneficent , that sitteth on the eternal throne ; and to the lamb of god , that taketh away the sins of the world , and to the most holy spirit , the lord of life and peace , for ever and ever . o give thanks unto the lord , for he is gracious . i have tasted that he is gracious ; and his mercy endureth for ever . hallelujah . salvation is of the lord : again hallelujah . blessed be god for his unspeakable gift . lord hasten the glory of the general resurrection . amen : so come lord jesus . into thy hands , thy pierced hands , o lord , i commend my spirit . preparation for death and eternity· chap. xv. forgivenesss and charity . i. having lately perused chap. vi. of this booke , and also received the holy communion in this apostolick church , i am the more ready and willing to set my self in order to depart this world , for the vision of christ ; humbly commiting the time and manner of my dissolution to the providence of god , which hath hitherto defended and sustained me . ii. wherefore i freely and fully forgive all that have in any sort wronged and injured me , as i desire that god , most just and omniscient , should now for christs sake forgive me . amen . and i humbly beseech god to forgive them those wrongs and all other their sins . amen . i farther desire that it may be certified to them , namely to &c. that i do remit and release to them all satisfaction and amends in word or deed ; onely entreating their prayers for me , that my humiliation and repentance may be accepted in heaven . yea i wish i could shew more indulgence and forgiveness towards men , who need and implore so much of god , for my innumerable and most ungrateful offences against his eternal majesty . iii. i likewise humbly and heartily beg pardon and forgiveness of all those whom i have wronged in any manner , particularly of &c. and do earnestly desire that this my request be signified to them . furthermore , forasmuch as slander and fraud , and the like scandalous sins , are not remitted before god without all possible restitution ; i am most willing and ready to my utmost power to restore and repay whatever i have couzened and defrauded , without delay and without deceit . i am also ready to make reparation of fame and credit , together with an ingenuous and humble acknowledgement , to all that i have slandered and calumniated , namely to &c. and accordingly i forthwith take order that restitution and satisfaction be made to them all to the utmost of my ability : and that their release and acquittance for all injuries done to them be obtained , or else most justly and verily presumed , before i adventure to crave the benefit of absolution . if i am ashamed of such a confession and restitution , i am not ashamed nor afraid to be the everlasting contempt and scorn of the most holy creator , and of all that is blessed : i am not ashamed nor affrighted to be the companion of devils and all villanous men that ever lived , in darkness , horror and torment . let no father , patron or master think of bettering the worldly condition of his successours by his own dreadful condemnation , for finally concealing and retaining his illgotten estate or frauds . iv. moreover with a charitable heart , according to the b●st of my understanding and enquiry , imploring the assistance of gods holy spirit , i ●ave made my last will and testament , disposing the goods and estate god hath given me for his greatest glory : namely , amongst my relations , and likewise in a due acknowledgment of sundry precious benefi●s received by me in this apostolick church , of which ● hope to continue a part to my lifes end , and also for the poor : blessing almighty god for enabling me to give them some relief , and so to lend unto himself his own temporal blessings , to obtain far better riches in heaven . amen . i rest upon thy merits and upon thy word , o triumphant saviour : forgive , and ye shall be forgiven . give , and it shall be given into your bosom , good measure , pressed down , shaken together and running over . luk. c. . . and c. . . amen . finally , i have given my relations and friends the best advise and counsel i could , for the good of their neverdying souls , and for their well-living in this world . v. having thus rid my self of all the cares and troubles and concerns of mortality , having now perfectly done with this world , with a clear and humble heart i address my self to thy grace , almighty and most merciful god and father , beseeching thee to instruct , exer●ise and prepare me for the succeeding glo●ious and immortal life , to which by the chris●ian profession thou hast advanced my hope and awful expectation . hallelujah through the glorified jesus , hallelujah to all eternity . amen . but i foresee the passage to this beatitude to be very dark and dismall , full of thorns and tears ; full of confessions , remorse and contrition for the many faults of a short life , and also full of disease , and pains and anguish , reaching unto dissolution , insensibility , stench and rottenness . by all thy agonies and experience , help me , o holy jesus , through this terror . amen . repentance· chap. xvi . see chap. vi. §. . and chap xi . §. . i. consession . i have sinned , o lord , i have dealt wickedly , i have led an unequal , untoward and polluted life . i have sinned before thee , when ashamed of humane view ; before thee my father , my judge , my benefactor , my worship and my god. o absurd and stupid wretch ! in thought , word and deed , with all the powers and abilities thou hast given me , with affection and design have i sinned against thee , most mighty and most holy ! ungratefully and basely , grievously and presumtuously , particularly , &c. have i sinned : and lord , how often ? secretly and openly : in the chamber , as , &c. an● in publick , as , &c. treading upon thy earth , and covered with thy heavens : yea ● have sinned in the house of god , and in the midst of my pray●rs and invocations , as &c. is this then the image of god , is this a christian , an heir of eternal life ? [ ●his a priest and dispenser of the pure word and sacraments of the lord jesus . ] ah this is nothing but clay and dirt , uncleanness and misery . ii. contrition . the soul that is troubled and the spirit that is vexed cryeth unto thee , o lord. i relent , i grieve , i am heartily sorry for this demerit and irritation of thy divine justice . i am ashamed , i abhor my self . i am perfectly we●ry of this corrupt life . what shall i do , whi●her shall i turn ? i am ashamed to look up to heaven , that beh●lds my vileness , to heaven which i have abused and despised . i will bowe my self to the earth and the grave , that waits to hide and devour such a wretch . i will s●ite upon my breast , with the conscious publicane , upon my breast the box and origine of all this mischief . and do thou strike this rock , o holy jesus , that the waters may freely flow : that my tears may mingle with thy blood ; my humble and sincere repentance reach thy propitiation and remission . dissolve thou sinful clod , tremble thou earth , earth , earth , at the presence of the lord , at the presence and vindication of the god of jacob , who turned the ●lint stone into a springing well . i wish for the tears of david pierced with the matter of uriah , the mourning of jeremiah , and the dejection of manasseh . i recollect and confess in particular unto thee my more grievous sins ( the rest are without number ) in the bitterness of my soul. thus and thus have i done &c. i give glory to thee as achan , i confess and am confo●nded at the enormity and presumption and villanous circumstances of my offences , as &c. i hide not my unrighteousness , as adam in the garden , who led the way of sinning and of repentance . i hide not , i cannot hide , but with tears and dread remorse acknowledge to thy most pure and omniscient majesty my faults , my follies , yea rather my wilfulness , my hardness , my vices , my criminal and deplorable life . and lo here i judge and reprove and condemn my self at the bottom of thy throne : and yet i am not enough abased . he cannot fall too low , whose merit is hell . my deformation and destruction is only from my self , from my perverse and incorrigible self : my relief and salvation is from thee only . father , thou knowest my sins , and thou knowest my anguish . it is not easy to transgress thy commands , and reflect upon the transgressions . my flesh trembleth for f●ar of thee : and i am afraid of thy judgments , o lord. i dread that great day , when the thrones shall be set , the books opened , and my shameful life recited , and all my works of darkness exposed in perfect light . i tremble , lest the blessed jesus , who shed his blood for my redemption , and hath so earnestly urged and offered me pardon and peace and eternal life , should then condemn me : and the mighty angels and holy men of all ages and nations , newly clothed with immortal and illustrious bodies , hiss me from the righteous tribunal , and the mouth of hell receive my body and soul into exquisite torments without light or pity . my present horrour and confusion is great : but what is this to everlasting burnings ? iii. supplication . great and gracious god , father and fountain of mercies , have mercy upon me an● spare me . out of the depths do i cry unto thee . i have depressed by staind and miserable soul to the brink of hell . out of the depths do i cry unto thee , father spare me , father pity me . i am oppressed , i am in great misery : my soul is exceeding sorrowful as unto death : eli , eli , hear me and pardon me . enter not into ●udgment with me , who am dust and ashes , sin and weakness : let not the storm overwhelm me , nor the depth of sorrow swallow me up , nor the sence of thy anger destroy me . psal. . . father , i am no more worthy to be called thy son , or to be reckoned in thy creation . but according to the infinity of thy mercies , o lord , do away my iniquity , and blot out my transgressions . psal. . , . my heart faileth me : o lord make hasts to help me . psal. . . by thy cries and pains , o jesus , deliver me from the guilt and burden of my sins , from the terrors of my wakned conscience , and from the unconceivable torments of hell . by thy wounded head , thy bored hands , they lanced side , thy pierced feet , thy tortured body and afflicted soul ; by all the disgraces and passions of gethsemane , gabbatha and golgotha save me and deliver me , o christ , at this hour , and at the hour of death , and in the day of judgement . amen . father and saviour and comforter , let this bitter cup pass from me i humbly beseech thee . look upon me , o precious saviour , lamb of god , in my sorrow and distress , as once thou didst on peter that denied thee and wept bitterly : compassionate me as thou didst the sinful magdale●e , and as thou didst the penitent thief , who confessed and believed in the anguish and paroxysme of the cross. i deserved all their griefs and ten thousand pains and punishment more . intercede now for me , holy jesus , with thy dying petition , father forgive them ; for they know not what they do . o lord of glory , i look unto thee , i earnestly look unto thee whom i have pierced : whom not so much herod and pontius pilate and the roman souldiers , as sinful and wretched i have dishonoured , pierced and crucified . lord forgive , lord save me , or i perish for ever . the christ of god hide me in thy wounds . by the blood of thy testament revive and release me . i hope in thy merciful intercession . for thy fatherly tenderness , and the numberless blessings already received from thy bountiful hand , and through the passion and mediation of thy beloved son , and by the unutterable groans and suggestions of thy holy spirit , pardon and deliver me , lord god almighty . amen . iv. resolution . i will never adventure more to try and weary the grace and patience of almighty god , the righteous judge and avenger . i now break off my sins by repentance and resolved amendment . i see what brought me to this shameful and perillous defection : it was this occasion , that invitation , that excess , that eye ; this rashness , that supinity . wherefore i now solemnly renounce , cast off , and abominate the wicked and wounding practises of my life , as &c ; together with all their inducement , and principles . from this very hour , and blessed be god who hath granted me this hour , by prayer , temperance , charity , industry , fear and caution in all my actions and enterprices , i fully purpose , and now begin , god hel●ing me of his infinite goodness and pity , to alter and reform my life , according to the gospel and example of jesus christ my lord : and also by kindness , charity and almsdoing , i will manifest to the world the sincerity and vigour of my repentance and renovation . v. petition for grace . holy father , incline , direct and fortifie my heart to pursue this pious and necessary resolution ; that iniquity be not my ruine . ezek. . . thy grace is sufficient for me . lord soften , bruise ▪ change and reform my soul according to thy own will according to thy own image , and after the likeness and innocence of adam , when thou first breathest into him life and reason ; yea according to the same t●mper and purity , i most humbly beseech thee , wherein by thy grace i once ascended from the laver of regeneration . tit. . . amen for jesus christ his sake . pardon and destroy not : am●nd and destroy not , most merciful creator , the work of thy own hands , by me presumptuously and shamefully profaned : destroy not , o blessed saviour , the purchase of thy precious blood , the decaying part of thy mystical body . destroy not , o holy spirit , the subject of thy regeneration and various bounty . destroy not , o everblessed and everadored trinity , the humblest and meanest of all that believe and worship thy majesty . oh break not this bruised re●d . let the wicked forsake his ways , and the unrighteous man his thoughts : and let him return unto the lord , and he will have mercy upon him , and to our god , for he will abundantly pardon , for jesus's sake . isa. . . come unto me all ye that labour and are heavy laden , ( alas , i feel my transgressions heavy and numberless as the sands of the sea ) and i will give you rest , saith the compassionate saviour . take my yoke upon you , and learn of me , for i am meek and lowly in heart : and ye shall find rest for your souls . matth. . . . this is a faithful saying , and worthy of all acceptation , that christ jesus came into the world to save sinners ; of whom i am chief , i the vilest . . tim. . . such gracious sentences of the holy scriptures are my last hold , are my plank . o lord , make haste to help me . sickness and pain . chap. xvii . i will bear thy indignation , o lord , till mercy prevaileth against judgment , because i have sinned against thee . micah . . . why should i , yet living i complain for the punishment of my sin , for any thing short of unquenchable fire ? thou knowest whereof we are made . remember o lord that i am but dust , a fading flower , and a transient blast : remember for his sake , who out of infinite condescension and pity bore our nature and our infirmities . amen . psal. . , , . all my desire is before thee , o lord , and my groaning is not hid from thee . turn unto me , o lord , and deliver my soul for thy mercies sake . enlighten and cleans● and heal and revive thy servant , that my ways may please thee : that i may see the goodness of thy chosen , and rejoyce with thine inheritance . amen . though the outward man perish , ( alas i perceive , i feel it perishing ) yet , good lord , renew the inwar●●an day by day : secure the part immortal , that which understands thee , loves thee , praises thee , and now aspires to thy beatifick presence , for christs sake . see chap. vi. § . . of this book . hope in god , and resignation to his pleasure . chap. xviii . see chap. vi. §. . of this book . o wretched creature that i am , who shall deliver me from this body of death ? rom. c. . . the sting of death is sin , and the strength of sin is the law . but thanks be to god , who giveth us the victory through our lord jesus christ. . cor. . , , . i will run with patience the race that is set before me , for the crown of indefectible glory which it leads to ; looking unto a great cloud of witnesses of godly fortitude and constancy , yea rather looking unto the meek jesus , the author and finish●r of our faith , our hope and our resolution . hebr. . , . thee onely do i fear , o heavenly father , and in thee only do i trust . thy mercy is as ready as thy power : and thy power maketh and maintaineth all things . i will ever hope in thy mercy , through jesus christ : for i know no end thereof . amen . whom the lord loveth he chasteneth , and scourgeth every son whom he receiveth . hebr. . . it is good for me that i have been afflicted . i know , o lord , that thy judgements are right : and that thou of very faithfulness hast caused me to be troubled . before i was afflicted i went astray : but now thy law is my delight and my attention . o let my heart be sound in thy statutes , that i be no more ashamed . psal. . , , , . behold here i am , let him do to me , as seemeth good unto him . sam. . . o my father , not as i will , but as thou wilt , for his sake ; who for the life of the world once prayed thus unto thee , with great affection , tears and innocence . amen . matth. . . my cup is not so bitter : i am not yet come to the cross . o lord god of hosts , blessed is the man that confideth in thee . psal. . . the profession of the catholick faith. chap. xix . i. as i have often , god giving me the grace and opport●nity , professed and recited the sum of a christian mans belief , contained in the apostles creed and in the nicene creed in the liturgy of the church : so now at my wished departure from this world , i renew the same confession and recognition , desiring that heaven and earth might now hear me , as i hope they will at the happy day of the resurrection , cheerfully , thankfully and sincerely declaring : ii. i believe in god the father almighty , maker of heaven and earth , i acknowledge , fear and adore one god , spiritual , invisible , eternal , most holy , almighty and omnipotent , distinguished into three glorious persons , the father and the son and the holy ghost . i will always own , and to utmost peril assert , the infinite power and justice and mercy of god the father , who made the world out of nothing , and every moment upholds and governs it by his gracious providence , and in this systeme hath made , sustained , and blessed me by wonderful favour . and i believe in iesus christ his only begotten son our lord : who was conceived by the holy ghost , o inestimable mercy and most astonishing mystery , born wi●hout sin of the virgin mary : suffered under pontius pilate , a plenary sacrifice and expiation for the sins of the world : was crucified with exquisite torment and anguish : dead and buried , to teach us profound humility and self denyal and martyrdom , and to take away the sting and terrour of death . he descended into hell . the third day he rose again from the dead , to justify all the faithful ; and to invite them to a new and noble and heavenly life . he ascended into heaven : where i long to see thee , and to kiss thy seet , most bl●ssed saviour . wash my soul first in thy bloud : cleanse it from thy pierced side , that it may be fitted and prepared for that most holy and sublime mansion . and sittteth on the right hand of god the father almighty , a most merciful and benign mediatour . from whence he shall come with astonishing glory and pomp to juage me and all the quick and dead . o judge impartial and almighty , i fear thee , i prepare for thy advent , i prejudge and condemn my self for the corruptions of my life , i fly to thy cross , i hide me in thy wounds . my faith embraceth thy salvation . lord pardon me and receive me into thy favour . i believe in the holy ghost , the efficacious and invisible guide and patron of all humble souls , and the author of wisdom , compunction , holiness and constancy . i believe and own the holy catholick church the choice and inheritance , and the care and love of god , called from all nations of the world into one faith and one hope : wherein i have a part by infinite grace . i believe the communion of saints , i hasten to the church triumphant . i believe the remission of sins , by thy merits , o holy jesus , the sure hope and comfort of the living and of the dying . i believe the resurrection of the body , of this diseased , earthy , painfull , decaying body . i know that my redeemer liveth , and that at the last day after death and corruption this very flesh , shall stand up spiritual , illustrious and immoral by the power and the example of christs rising , and be rapt up to meet him , in the clouds . iob. c. . and thes. ▪ . blessed , ever-blessed be the glorious and glorifying jesus . finally i believe the life everlasting , even for me , who am unworthy of another secular and incumbred life , worthy of perpetual misery and firy indignation altogether unworthy of the vision of god and unchangeable felicity . but thy grace is like thy self , o lord , infinite and incomprehensible . i receive it with all lowliness and confusion . i humble my self to the dust for this unvaluable mercy . father , fit me for thy promise and bounty . amen , amen . iii. i heartily bless god , that i was so early baptized into this faith . i glorifie him , that by his own support in frequenting the offices of the church , i have so long lived in a firm profession of this saving doctrine . and now , god preserving me from the snare of the devil , i resolve and i rejoyce to die in the same belief . moreover i humbly beseech the church the pillar and ensign of truth , and all my friends , to pray for me , that my faith fail not , especially at the hour and agony of d●ath ▪ and also to implore gods forgiveness , as for the rest of my sins , so especially if through the violence of my dis●ase or pain , i shall then speak unadvisedly and against the intention of a sober and christian mind ; for the sake of the wounded and crucified saviour . amen . o my friends , live better then i have done . no service , no care , no vigor and zeal can any ways answer the bounty of almighty god ; who nourisheth us upon his earth , enlightens us from his heavens , and concludes our mortality with everlasting life , satisfaction and glory . o love the lord by whom you br●ath : love the lord that sent jesus christ into the world to save sinners . iv. i lay hold on this occasion to declare freely before gods minister and my friends , the more remarkable passages of my life , from my birth to this hour : that they may glorifie god for his many benefits and extraordinary indulgence to me a most unprofitable and ungrateful servant : and may also beware themselves of the errors and offences , which have disgraced and polluted my conversation : and likewise , if i have done any thing worthy and laudable , that it may sink down into their hearts , and be followed by them and all the church , to the greater honour of christ , whose purchase and pity we are . amen . v. almighty and most merciful author and father i bless thee , i glorifie the , with all holy angels and happy souls , for thy six days creation , for the light shining out of chaos and darkness , and the chaos made out of nothing : for the heavens and waters , the earth and plants , the sun and moon , the fish and fowl : for the beasts of the earth ; but especially for adam , the origine of humanity , the archive of reason and piety , the admirable and admiring possessour of the recent and impolluted world . i praise thee for thy holy sabbath , the image and notice of solemn devotion on earth , and also of everlasting rest in heaven to all the workers of righteousness . i bless thee for conserving the world for so many thousand years in the same estate and order : for delivering and defending thy faithful people in all ages with or without natural means : and for overruling the counsels and attempts of potentates unto thy own greater glory ▪ i praise thee , i adore thee for recovering lapsed adam and his tainted posterity , by the early promise and opportune advent of the alsufficient saviour jesus christ. i bless thee for the holy bible the richest treasure upon earth . i thank thee for setting me down in the world in this age of great knowledge , both humane and divine . i praise thee for all the wisdom and invention , prudence and vertue , magnificence , good works and piety of all that ever lived in the world . i praise thee for the noble and numberless host of guardian angels , wise and powerful prophets , and apostles and evangelists , valiant martyrs and confessors , pious kings and priests and benefactors , and for the humble and holy men of all times , our ●imitation and comfort and glory . o let me die the death of the righteous , and let my last end be like his amen for christs sake . desire of absolution , and of my change. chap. xix . i. vouchsafe me , o lord , the power and occasion of doing some good , after all the evil i have committed and the scandals i have given , before i go hence and be no more seen : but chiefly grant me a good end of this vain and troublesome life , and at length a glorious resurrection , through jesus christ amen . we know that if our earthly house of this tabernacle were dissolved , and i perceive my frame now loosning and falling , we have a building of god , an house not made with hands eternal in the heavens . and this we groan earnestly , desiring to be cloathed upon with our house , which is from heaven . we groan , being burdened with disease and sin and sorrow and vanity and flesh , to be cloathed upon with a immarcescible vest of purity and glory ; that mortality may be swallowed up of endless life , and we be no longer absent from the lord. amen . cor. c. . , . i am now ready to be offered , the time of my departure is at hand . i have foug●t a good fight ( o words of gold , o happy exite of christian zeal and fidelity , ) i have finished my course , i have kept the faith . henceforth there is laid up for me a crown of right●ousness , which the lord the righteous judge shall give me at that day : and not to me onely , but to all them also that love his appearing . tim. c. . . ii. come now , o holy priest , servant of the most high god , direct and amend my confessions , dissolve my doubts , especially &c. pray for me , pray earnestly for me particularly concerning &c. the more , grievous lapses and blots of my life . help forward , divine man , my repentance ; compassionate and concur with my tears ▪ then preach to me the saving gospel of jesus christ , and open the vail of infinite mercy to my tender and trembling soul. i have forgiven all the world . i have made restitution to my utmost power of all injuries and scandals done by me : and am very sorry , that i cannot make greater amends , quadruple amends for all wrongs . i have renounced and abominated all my evil practices with contrition and shame . i have thrown my self entirely upon the mercy of god in jesus christ. i have recited the creed with sincerity , resolution , and thankfulness . i verily believe , that god who gave me this mortal life together with numberles● blessings , is now as ready to grant me everlasting happiness , through the alone merits of jesus christ my lord and saviour . come therefore , o holy priest , my esteem and reverence : come , happy guide of my flitting soul ; use i humbly beseech thee the authority and office , which our bless●d lord hath given thee : and pronounce over this lowly ▪ cleansed and renew●d creature , by god● command , and in his name , and through his power alone , the sentence that i ardently long for , the words worthy o● all acceptation , worthy the ministry of an angel . the lord hear , the lord bless , the lord absolve , the lord ratifie . the priest . ov● lord iesus christ , who hath l●st power to his church to abso●ve all sinners , who truly repent and believe in him , of his great m●rcy ●orgive thee thine offences : and by his authority committed to me , i absolve thee f●om all thy sins , in the name of the father and of the son and of the holy ghost . amen . amen in heaven . amen . amen . hosanna in the highest . i take this remission with utmost humility . i believe it ratifyed by thee , most gracious father , the onely author and source of pardon and peace . i give thanks unto thee , most affectionate thanks unto thy eternal majesty for this inestimable mercy , and i long to expire in thanksgiving . henceforth to me to live is christ , to die is gain . phil. . . iii. i humbly thank thee , holy priest , for this great , reverend and charitable office. god prosper thee , and the whole clergy , and all his faithful people upon earth ; who are of the same body and interest with the blessed in heaven . amen . iv. blessed , blessed indeed is he , whose unrighteousness is forgiven , and whose sin is covered . blessed is the man to whom the lord imputeth no sin , and in whose spirit there is no guile . psal. . , . lord , now le●test thou thy servant depart in peace according to thy word . i desire no more of earth , of sinful earth . i lo●g for thee onely , o god ▪ my soul pantet● after thee ; my departing soul is a thirst for the living god. o gather it , i most humbly beseech thee by the love and deserts of jesus , clean and spotless into rest and glory everlasting . amen . come lord jesus , come quickly ▪ jesus receive my spirit . i am now going to an estate perfectly new , new heavens , new time , new life and new glories . the change is unconceivably great , amazing and unal●erable . nothing is like it here below , but divine contemplations and the ardors of the eucharist . look , o look gracious god , upon the face of thy perishing child , and make the separation of this soul and body as calm and easie , as their union was and as it shall be . i pass , i pass into eternity : o for the sake of jesus who went through the same shad●s , while the earth sinks down towards its earth , most merciful father , sanctifie , save and receive this soul that trusteth in thee , and fleeth to thee . it is finisht . hallelviah . psalm cxxxix . chap. xxi . o lord thou searchest me throughout , mark'st every secret and recess , my sitting down and rising up , and all my thoughts , before i guess . th' eternal eye doth follow me through every step , at every stay : and while i speak , before they 're form'd thy spirit takes the words away . thy presence ( and i dread the thought ) incloseth me on every part : is intimate and piercing , far beyond conceit of humane heart . how can i shun thee , ray divine , or whither shall i from thee slee ? heaven is thy throne , if i go there : and hell i fear , as hell doth thee . if to the western main i post , the bound of nations and of day ; there shall the gleam of providence surprize and bless me in its way . the night shall shrowd me , and within the shadow of the earth i 'le lye : but shadows , clouds , & this whole glob● are glass and brightness to thy eye . thou saw'●t me in the stove of life ; thou saw'●t me , for thou laid'st me there : a piece of strange and various art , worthy thy finger and thy care , fram'd and embroider'd in a cell secret as night and deepest mines : a draught too fine for microscope , compleat in all its parts and lines . how num'rous is thy grace , o god , from that small embryo to this man , more then the sands , more then my faults or what no artist reckon can . search me , o lord , and sound my heart , examine every valve and string : amend the motion , and to bliss direct it with a lasting spring . the ten commandments expounded litterally , in the direct and common sence both of jews and christians : as also spiritually , and in great part from our saviours sermon on the mount . matt. c. . c. . and c. . chap. xxii . exod. chap. xx. i. god spake these words and said , i am the lord thy god : thou shalt have no other gods but me . i believe , i trust in , i adore with deepest reverence of body and mind , i worship according to what is revealed in the holy scriptures , and i fear and obey above all things one god eternal , maker and governour of the world , and infinitely more excellent then all his creatures . spiritually . i desire to behave my self in all places as one that really believes , and daily confesses , and sincerely worships and fears one almighty , all-knowing , spiritual , most excellent , most righteous and most merciful god , author and rul●r and judge of all . ii. thou shalt not make to thy self any graven image , nor the likeness of any ●hing that is in he●ven above , or in the earth benea●h , or in the water under the earth . thou shalt not bow down to them nor wor●hip them . for i th● lord thy god a● a jealous god , and ●isit the sins of th● fathers upon th● children unto the third and fourth generation of them that hate me , and shew mercy unto thousands in them that love me and keep my commandments . i will not shew any sign or token of religious reverence , trust and devotion to any idol or figure , molten or graven or painted , of the false gods of the heathens . i will not consult them , or pray to them , or thank and praise them , as my protectors and benefactors : nor will i build temples or altars to them , nor offer sacrifice and oblations to them . nor will i make any idols for others to worship , nor any ways confer to and meddle with the sacrifices and superstitions of idolaters : nor will i consult wizzards , or use any inchantment . moreover i will not honour any creature , angel or man or other , as as gods , or as representations and and signs and memorials of the on● true god , with the solemn worship , supplication , praises , thanksgiving , faith and relyance , self dedication and obedience , which i in duty render to the most blessed , incorporeal and invisible creator of all things : but will avoid all occasions of such superstition and profaness . spiritually . i put my trust and final hope and confidence in god only : not in riches , or strength , or honour , or wisdom , nor in any creature in heaven or on earth . to god i fly by humble prayers in all my concerns and distresses : and upon his gracious providence i wholly rest for the direction and success of all lawful means . i also beseech his eternal wisdom to enlighten my understanding with most reverend and convenient conceptions of his infinitely perfect and glorious majesty . iii. thou shalt not take the name of the lord thy god in vain , for the lord wil● not hold him guiltless that taketh his name in vain . i will not dare to invoke and alledge the great and reverend name of god to an untruth , or to any light and trivial matter ▪ nor will i dare to blaspheme and speak evil of gods most holy and dreadful majesty , his eternity , perfection , providence and government . nor will i swear , when lawfully called and urged to it , but by the name of the living and omniscient god , in certain knowledge and righteousness . spiritually . i will always speak and discourse with great leisure , care and awe , concerning the power and the justice and the mercy of god. i will never mock or jest or play with the word of god , or with any verse or phrase of it ; nor with any holy and solemn thing or person : but take all heed that my talk within doors and without be innocent and profitable . i will also frequently repeat my sacramental vows , and bend my words and actions thereunto , the lord helping me . iv. remember that thou keep holy the sabbath day . six days shalt thou labour and do all that thou hast to do : but the seventh day is the sabbath of the lord thy god. in it thou shalt do no manner of work , thou nor thy son and thy daughter , thy manservant and thy maidservant , thy cattel and the stranger that is within thy gates . for in six days the lord made heaven and earth the sea and all that in them is , and rested the seventh day : wherefore the lord blessed the seventh day and hallowed it . i will observe the rules of my religion . spiritually . i will take care that i and all belonging to me do sanctifie the lords day ; abstaining from wo●ldly business except for charity , and frequenting the publick prayers and sermons and sacraments , and visiting the sick , and relieving the poor ; and at home reading and meditating on the holy scriptures . i will also spend part of other holy days in prayers and praises of god , in publick and in private . finally in my family i will daily use domestick prayers . v. honour thy father and thy mother : that thy days may be long in the land , which the lord thy god giveth thee . i will obey , i will reverence outwardly by all signs of honour , and inwardly by fear and awe of mind , all my superiors spiritual and ●emporal , my parents , master and mistress , priest and ruler , according to their several degrees and authorities ▪ in all things not plainly repugnant to gods word : and when ever they command any thing contrary thereunto ; if i may not according to law , righteousness and honour appeal to a superior power on earth , i will patiently submit to their censures and penalties . i will also readily pay my tithes and taxes . i will reverence the aged , the wise , the noble , and those that are in office . lastly i will commend and assist , feed and maintain my parents , as they need . spiritually . i will not seek undutifully or idly to withdraw my s●lf from the command and power of my governours : but make good my promises , oaths and obligations to them in all things . vi. thou shalt do no murder . i will not kill , nor by any means hasten the death of my self or any other man : but rather forwarn and prevent any imminent hurt and hazard . nor will i revenge or retaliate or bear in mind any injury , unkindness , calumny or reproach . nor will i go to war , but upon an evidently righteous cause and commission , and in the apparent danger of the publick . spiritually . i will be grievous and troublesome to none . i will not be angry without very just cause , nor then will i let the sun go down in my wrath . i will hate no body in the world : but love all gods creatures ; and i will readily forgive , pity , pray for and help both friends and enemies in their distress . i will also use all prudence ▪ tem●erance and lawful means to preserve my body in health as the engine of gods glory , till he call for it . vii . thou shalt not commit adultery . i will not commit adultery or fornication , or be assisting thereunto ▪ nor will i use any unchast behaviour . nor will i marry any of my kindred forbidden lev. c. . nor will i seek to be divorced , but for great and necessary causes , as adultery &c. i will abstain from the foments of lust and cruelty , as gluttony , strong drinks , bloud-eating &c. spiritually . i will endeavour by temperance or fasting , by diligence in my calling , by prayer , by reading the pure word of god , by discreet and pious company , and by modest apparel , and profitable discourse , to avert all unclean thoughts and desires , and not suffer my eye to offend . viii . thou shalt not steal . i will not steal any thing or person , nor conceal any theft . i will not deceive , cheat and overreach in my dealing any person , young or old , simple or wise : nor will i ●alsify my word or my trust : nor waste or deny any goods , lands , writings or pledge of anothers , which i have in my power . nor will i encroach upon , or crush and oppress any body , as by overworking the labourer , defrauding or diminishing his wages , or by undue usury and immoderate lucre for any lone , service , bargain or game . nor will i by violence or out of revenge seize any person or goods . nor will i give mischievous counsel to any . spiritually . i will hurt no body ▪ but do as i would be done to , yea do what good i can in the world . ix . thou shalt not hear false witness against thy neighbour . i will not bear false witness before a magistrate gods ordinance . nor will i invent or spread abroad any slander and false report against any man. nor for profit , or out of fear , friendship or obedience , nor upon any account whatsoever will i tell a lye : nor will i disclose the secrets of my friend , but for righteousness sake . spiritually . i will live honestly , peaceably and courteously with all men , without guile and hypocrisie , without censoriousness , without malice and pride , and all their symptomes . x. thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his servant , nor his maid , nor his ox , nor his ass , nor any thing that is his . i will not endeavour by indirect means and contrivances , as threats ▪ quarrels , fraud , bribery , flattery and enticements , to procure any part of the estate , goods or family of my neighbour . for though unjust desires and thoughts are open and obnoxious to the divine vengeance : yet onely things done , or words spoken are punishable by men : and such are the breaches of these ten commandments in their literal and general sense . spiritually . without envy and with very good content , i thank god for my present estate ; imploring his blessing on my diligence to continue or advance it , that i may be more charitable , usefull , beloved and reputable , while i live . lord have mercy upon us , and write all these thy laws in our hearts we beseech thee . amen . hebr. c. . . finis . the law unsealed: or, a practical exposition of the ten commandments with a resolution of several momentous questions and cases of conscience. by the learned, laborious, faithful servant of jesus christ, mr. james durham, late minister of the gospel at glasgow. practical exposition of the x. commandments. durham, james, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing d estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the law unsealed: or, a practical exposition of the ten commandments with a resolution of several momentous questions and cases of conscience. by the learned, laborious, faithful servant of jesus christ, mr. james durham, late minister of the gospel at glasgow. practical exposition of the x. commandments. durham, james, - . owen, john, - . jenkyn, william, - . the second edition revised and corrected, to which are prefixed the commendatory epistles of two famous english divines, dr. owen and mr. jenkyn: there is also affixed an alphabetical table of the principal matters handled in the whole book; likewise the errata that are escaped in the third edition, they are printed and amended in their right place in this second edition. [ ], , [ ] p. printed by robert sanders, printer to the city and university, and are to be sold in his shop, glasgow : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -- commentaries -- early works to . conscience -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the law unsealed : or , a practical exposition of the ten commandments . with a resolution of several momentous questions and cases of conscience . by the learned , laborious , faithful servant of jesus christ , mr. james durham , late minister of the gospel at glasgow . thy commandment is exceeding broad . psalm . . the second edition revised and corrected , to which are prefixed the commendatory epistles of two famous english divines , dr. owen and mr. jenkin : there is also affixed an alphabetical table of the principal matters handled in the whole book ; likewise the errata that are escaped in the third edition , they are printed and amended in their right place in this second edition . lord let glasgow flourish through the preaching of thy word . glasgow , printed by robert sanders , printer to the city and university , and are to be sold in his shop . . to the right honourable , truly noble , and renownedly religious lady , my lady marquess of argile . noblest madam , had it so seemed good to the soveraign , holy , and infinite wise god , he might at the first moment of his peoples conversion , have quite expelled all , even the very least remainders of indwelling corruption , and perfectly conformed them to his own image in holiness ; but he hath in the depth of his insearchable wisdome , otherwise disposed for ends best known to himself : concerning which ( what ever may be , even here , our strongely-probable , and , in a good measure , quieting conjecturs as to some of them ) it will be our wisdom to make a reference for full satisfaction to the day of that great solemn and celebrious general assembly of the first-born , wherein all such references shall be called and satisfyingly discussed : and seeing he hath thought it fit that some relicts of sin ( but exauctorated of its ringe and dominion ) should indwell ; and that thereby the spiritual constitution of sojourning-saints should be a mixture of grace and corruption ( each of these , notwithstanding , retaining still its own natural irreconcileable antipathy with the other , and lusting against the other ; so that in all their actings , both gracious and sinful , they are still divided ; and neither one , as they were before regenerating grace , nor as they shall be in glory ) its highly congruous and sutable to the same ins●nit wisdom , that there should be a proportionable and correspondent mixture in the dispensations of his providence towards them while one this side , heaven , some more smiling , and some more cross : the flesh and unregenerate part requiring crosses to whip it up , and drive it forward ; and the spirit and regenerate part calling for them also , to keepit awake and on its guard , against the surprising prejudice and hurt it may sustain from the restless ill neighbour , and troublesome companion , a body of death , that cleaveth close to them , as a girdle doth to the loins of a man , by reason of which they have not many hours , let be days , to do well to an end : when their constitution cometh to be purely grace , perfectly defecat and refined from all the dreggy and dro●sy mixture of indwelling corruption then will their lot be pure solace and joy , even perfection & perpetuity of joy , without any the least mixture of sorrow or trouble of what ever sort ; but till then ( and blessed eternally be god , it is not long to that , even but a moment ) trouble and sorrow , less or more , will wait on them who through much tribulation must enter into the kingdom of god ▪ yet on a just reckoning there will be found no real nor well grounded reason of dissatisfaction with this wise disposal of divine providence , since he never afflicteth , nor are they in heaviness through one or more , or even manifold temptations ; but when there is need , and such need that a few serious reflections will constrain the patient to acknowledge it , and to say , this same particular cross so and so circumstantiated , could not well have been wanted without a greater prejudice ; nay , considering the inseparable connection that god in his eternal and unalterable decree , hath established betwixt the end and all the means that lead to it ; when ever such and such a cross is actually met with , there is ground to think that it is as necessary as the salvation of the christians is ▪ that cross being appointed as one mean with others , to bring about the purposed end , to wit , the salvation of such a person : which one consideration ( that they are appointed thereunto , as the apostle , writing to the thessalon●ans , asserteth ) well pondered , would contribut , not a little to reconcile the most sadly crossed and afflicted children of god , a great deal more to their respective crosses ; and would make them to be taken up and borne more patiently , pleasantly , and chearfully ; and would with all make them to look out on them with a less formidable & more amiable aspect than ordinarily they do . and since , in the second place , all there afflictions are afflictions only of this present time , for a season , and but for a moment , not protracted according to desert one minute beyond death , let be eternities length ; since moreover the heaviest loads , and greatest measures of them are but light and moderate afflictions , and his severest correctings of them are in measure with judgment and discretion ; he stayeth his rough wind in the day of his east wind , and doth in great wisdom suite and proportion the tryals of his people to their strength and standing ; in his faithfulness , not suffering them to be tempted above what they are able , but with the temptation making a way to escape that they may be able to bear it : it s not his manner to put new wine into old bottles , nor to sew a piece of new cloath unto an old garment . he that teacheth the husband man discretion , about the fit time and season of plowing , tilling , sowing , harrowing , and reaping of every kind of seed and grain , according to its nature ; and how to thresh out these several sorts of seed & grain by fit means and instruments , can , being wonderful in counsel , and excellent in working , with infinitely more wisdom , skill , judgment , discretion , and tenderness , pitch the fittest seasons , kinds , measures and durations of his people afflictions , according to their several necessities , dispositions , standings , capacities , and abilities . and since withal , our soveraign lord the king , the king of saints , out of the absoluteness of his dominion , and the super-aboundance of his richest grace hath imposed upon every cross that his people meet with , not excepting ( to say so ) vessels of the greatest burden of affliction that sail up and down the sands , as it were , of the troublesome sea of this world , the tole and custom of some spiritual good to be payed to them ; allowing , warranting , and commanding them by his commission granted to them under his great seal for that effect , to demand , require , and exact it from every occurring cross and affliction : and if there shall be any demur or delay , let be seeming denyal to pay this custom to wait and search for it , and with a piece of holy peremptoriness , to persist in the exacting of it , as being most certainly , without a possibility of misgiving , to be got therefore which the commission ( more and more endeavoured to be really believed and made use of according to the granter's mind ) should be produced ; wherein he hath given the highest security that all things ( having a special look at all their afflictions , as the context , in the confession of most , if not all judicious commentators putteth beyond debate ) shall work together for good to them that love god , and are the called according to his purpose ; where he hath , to speak so with reverence to his majesty , condescended some way , to abridge his own soveraignty and absolute dominion , ingaging himself by covenant , that though he may do what he will , yet he shall will to do nothing but what shall be for his peoples good ; so that in all his dispensations towards them , his absolute dominion and his good will shall be commensurable , & of equal extent , the one of them never to be stretched one hairs breadth beyond the other ; and even in the most dark , involved , intricate , abstruse and mysterious providences wherein they can read and take up least of his mind ; and wherein he ( seeming to walk either in the greatest absoluteness of his dominion , or in the sharpest severity of his justice ) refuseth to give a particular account of his matters and motions , hath wonderfully stooped & condescended to give this general , sweetly-satisfactory account , that they shall work for good , even their spiritual good and profit , the purging of sin , and their further participation of his holiness : o! that all the graciously sincere lovers of god , and the effectually called according to his purpose , might from the lively faith of this , be perswaded and prevailed with , to set themselves down at the rece●t of these customs from the many crosses and afflictions that come in their way , with a fixed resolution to suffer none of them to pass without paying the custom imposed by the king ; the faithful , diligent , close , and constant following of this imployment would inspeakably inrich , and more than make up all their losses , infinitly beyond what gathering in the customs of the rarest and richest commodities of both the in●●es could possibly do , were they all ingrossed and monopolized to that most honourable society of the godly ; and would help them to bear out a great spiritual rank and port , sutable to the state of the king , and as it becometh them that are priviledged to be collectors of such customs under him. it is now , noble madam , a long time , not far from towards . years ( what ever was before ) since your ladyship was known by some to be helped , through grace , seriously to sit down at the receit of these customs from the cross and afflicting dispensations which then occurred to yo● , whereby ye did observably improve , better , and increase your spiritual stock and state , some-way to the admiration of standers by ; and since that time , for most part of it , you have been in the holy providence of god , tryed with a tract of tribulations , each of them more trying than another ; and some of them such , that i think ( as once the blest author of this treatise on occasion of a sad & surprising stroak , the removal of the desire of his eyes , his gracious and faithful wi●e , after a whiles silence , with much gravity and great composure of spirit , said , who could perswade me to believe that this is good , if god had not said it : ) if all the world had said and sworn it , they could very hardly , if at all , have perswaded you to believe that they were good : but since god , that cannot lye , hath said it , there is no room left to debate or doubt of it , let be to deny it ▪ and if your ladyship ( as i hope yo● haue ) hath been all this while gathering up the customs 〈◊〉 spiritual good and gain , imposed upon these many , various , and great tribulations , wherewith the lord , no doubt , on a blessed design of singular good to you , hath thought fit to exercise you beyond most persons living , at least of your so noble station and extraction : o! what a vast stock and treasure of rich and soul-inriching precious experiences of the good and profit of all these afflictions and tribulations must you needs have lying by you ? what humility and soft walking , what contrition and tenderness of heart ; what frequency and fervency , what seriousness and spirituality in prayer ? what sitting alone and keeping silence because he hath done it ? what justifying of god , and ascribing righteousness to him in all that he hath done ? what sweet soli-loquies communings with the heart one the bed , self-searchings and examinations ? what delight-some meditations on god , and on his law ? what mortification of lusts , what deadness and denyedness to , and what weanedness from all creature-comforts and delights of the sons of men ? what solicitous securing of the grand interest amid'st these shakings-loose of all other interests ? what coveting of , and complacency in fellowship with god the father , and with his son jesus christ , while your other fellowship is made desolate ? what accounting of all things , so much in account amongst men , to be but loss and dung in comparison of the excellency of the knowledge of jesus christ the lord ? what growing disconformity to the world , by the renewing of your mind ? what transforming into the image of god from glory to glory , as by the spirit of the lord ? what examplary holiness in all manner of conversation ? what postponing of all particular & self-interests to the publick interest of his glory ? what waitings and longings for the coming of his kingdom ? what desires and designs faithfully to serve your generation according to his will ; and when that is done , what groanings to be uncloathed and cloathed upon with your house from above ? and what lively longings , with sweet submissions to his will to be dissolved , and to be with jesus christ , which is best of all ? how much in the mean time of a stranger 's and pilgrim's deportement with published practical plain declarations to the world that this is not your country ? but that you are in expectation of one , even a heavenly country , so that god is not ashamed to be called your god ? finally , what practical and experimental knowledge of , and clear insight in that notable and none-such art of making out of god , and making up in him what is missing amongst the creatures ? a little of whom can go far , inconceivably far , to fill up much empty and voyd room , through the removal of many and most choice creature-comforts ? what possible loss or want is it that cannot be made up in him ? who is god all-sufficient , and in whom , what-ever is desirable and excellent amongst them all , is to be found in an eminently transcendent , and infinitely more excellent way ; and from whom , as the inexhaustibly full fountain , and incomprehensibly vast , immense , shoarless , boundless , and bottomless ocean of all delightful , desirable , imaginable , and possible perfections , the small drops , and little rivulets of seeming and painted perfections scattered amongst the creatures , issue forth : o! beautiful and blest fruits of afflictions , yet not brought forth by afflictions of themselves , but by his own grace working together with , and by them ; a part of whose royal and incommunicable prerogative , it is ( not communicate nor given out of his own hand to any dispensation , whether of ordinances , or of providences more smiling or more cross , abstractly from his blesing and grace ) to teach to profit . if your ladyship be not thus inriched , and if your stock and revenue be not thus bettered , i take it for granted that it is your burden , and more afflicting to you than all your other afflictions ; & that it is with-all singly aimed at by you , and diligently driven as your greatest design in the world . i could from my own particular certain knowledge and observation , long agoe , and of late ( having had the honour and happiness to be often in your company , and at some of the lowest ebbs of your outward prosperity ) and from the knowledge of others more knowing and observing than i , say more of your rich incomes of gain and advantage , of your improvements , of the countervailings of your dammage , and of the up-makings of all your losses this way , than either my fear of incurring the construction of a flatterer with such as do not know you as i do , will permit ; or your christian modesty , sobriety , and self-denyal will admit ; and to undertake to say all that might truly , and without complementing ( too too ordinary in epistles dedicatory ) be said to this purpose , would be thought by your lady-ship as far below you to crave , or expect , as it would be above me suitably to perform . now madam , being fully perswaded that this savoury , sound , solid , soul-searching , and soul-setling treatise , will be acceptable to , and improved by your ladyship , for furtherance of this your spiritual good and advantage , beyond what it will be to , and by most others : i find no need of any long consultation with my self , to whom to address its dedication , you having in my poor esteem on many accounts , the deserved preference of many ( to say no more ) ladys of honour now living ; and since with-all i nothing doubt , had the precious , and now perfected author been alive , and minded the publication of it with a dedication to any noble lady , your self would have been the person , of whom , i know , he had a high esteem , having himself , before his death , signified his purpose of dedicating his piece on the canticles to your lady-ships noble and much noted sister in law , my lady v●-countess of kenmure . it needs no epistles of commendation to you , who was so throughly acquainted with its author ; the reading of it will abundantly commend it self , and as a piece , though posthumous , of his work , commend him in the gates . i shal only now say , which will much indear it to you , and to all the honest-hearted students of holiness , that it is for most part , very practical ( and what is polemick in it ) at that time much called for ) is by a true information of the judgement directly levelled at a suitable practise ) and your ladyship knoweth that the power , yea , the very soul & life of religion lyeth in the dew practise of it ; and indeed we know no more in god's account than we do through grace , singly and seriously design and endeavour to practise ; they all and they only having a good understanding , that do his commandements , and to do , and keep them , being his peoples wisdom and vnderstanding in the sight of the nations who here of these statutes , and are constrained to say , surely this is a wise and vnderstanding people ; the greatest measure of meerly apprehensive and speculative knowledge of the truths and will of god , doth not make truly wise , because not wise to salvation , nor evidenceth the persons that have it to be really happy , the lord not having pronounced them to be such that only know , but who knowing these things do them ; though , alase , many not at all , or but very little considering this seek to know only , or mainly , that they themselves may know , or that they may make it known to others that they do know ( a notable disappointment of the end of all sound scripture-theologie , which is as to the whole , and every part , head and article thereof , practise , and nor mere speculation ) the great soul-ruining practical error of many professors of this knowing age upon the one hand ; as there is another error in practise , lamentably incident to not a few well-meaning souls , on the other hand , whereby desiring and delighting only to hear , read , and know what speaks to their present case and spiritual exercise , or immediatly presseth somewhat in practise , they much weary of , and listen but little to what serveth for more full and clear information of their judgments in the literal meaning of the scriptures , in the doctrinal part of religion , and in what may increase , better , and advance their knowledge in the principles thereof , till they be sound in the faith , established in the present truth , and have their loins girt about with it ; whereby it comes to pass , that although some such may , through grace , have chosen the better part which wil not be taken from them ; yet they are not only through their ignorance filled with many confusions , and with perplexing , and almost inextricable fears and doubts about their own spiritual state and condition , but are also eminently exposed to the dreadful hazard of being catched and carryed a away as a ready prey , by every error and sect master , plausibly pretending but any the least respect to the practise and power of godliness ; which hath been very prejudical to the church of god in all ages , and most observably in this , as ther is much ground to fear it may yet further be , if we be tryed with warm and sutable tentations . happy therefore , yea , thrice happy they , who are by the skill and conduct of him that is given to be a leader and pilot to his people , helped to stemm the port , and to steer a streight & steddy course betwixt the shelves & rocks of these extreams , on the right and left hand , on which thousands have spilt and made shipwarck ; and to make it their business as to seek diligently after knowledge of the truths of religion ; to cry and lift up their voyce for it as for silver and for hid treasure ; and to run to and fro thorow the use of all divinely appointed means that knowledge may be increased ; so , vigorously to drive it as their design , to practise all they know , and to have their practise foot-side with , and marching up , the full length of their knowledge and profession . that your ladyship may more and more ( as you , through grace , already in a great measure do ) thus stemm the port , fetching some more wind to fill your sails from god's blessing on this judgement-instructing and affection-moving practical treatise , till you arrive with a plerophory of faith with up-sails top and top-gallant , at that peaceful port and heavenly harbour of rest , prepared for the people of god , is the serious desire of noble madam , your ladyships much obliged , and devoted servant for christs sake . to the christian reader . the subject matter of this treatise must without all controversie be passing excellent , it being not only a portion of divinely-inspired scripture , but such portion of it as is the moral law ; the most straight infallible , perfect , an perpetually ▪ binding rule of life and manners , that short summary and abrid gment of all called ▪ for duties and forbidden sins ( whatever s●●inions ( with whom anabaptists and arminian-remonstrants on the matter joyn hands ( on a woeful design to transform the gospel into a new law or covenant of works , that thereby in place of the righteousness of faith , and righteousness of works may be established , by their alledged supplements and amendments of , and addi●aments to it , to be made in the new testament ; and papists by their vainly boasted-of works of super-e●ogation and counsels of perfection , whereby they would have the law out done by doing more than it requireth , audaciously averr to the contrary ; ) even these ten-words ( afterward contracted by the lord christ into two words or commandments ) immediatly pronounced by god himself , and twice written with his own finger on tables of stone , comprising a great many various matters and purposes ; so that it may without any the least hesitation or hyperbole be asserted , there was never so much matter and marrow , with so much admirably-holy , cunning , compended , couched , and conveyed in so few words , by the most laconick concise , sententious and singularly significant spokesman in the world : and no wonder , since it is he that gave men tongues , and taught them to speak , that speaketh here , who hath infinitly beyond the most expert of them , ( being all but battologists and bablers , beside him ) the art of speaking much , marvellously much in few words ; and would even in this have us according to our measure humbly to imitate him : and no doubt it is one of the many moe , and more grosse evidences of the declension of this generation from the ancient , lovely , and laudable simplicity , that many men forgetting that god at first appointed words to be the external signs of the internal conceptions of their minds , and foolishly fancing that because they love and admire to hear themselves talk , others do or are obliged to do so ; affect to multiply , words , if not without knowledge , yet without necessity , and with vast disproportion to the matter ; and whereas a few of their words rightly disposed , might sufficiently serve to bring us to the very outmost border and boundary of their conceptions , and also to make suitable impressions of them ( all the end of words ) yet ere we can come that length , we must needs wear away our time , and weary our selves in wandring through the wast wilderness of the unnecessary and superfluous remainder of them : and this doth usher in , or rather is ushered in , by other piece of neighbour-vanity , whereby men wearing of wonted and long worn words , though sufficiently significant , grow fond upon ●ovel , new coyn'd and never before heard of ones , stretching their wit ( if supperfluity of words , though both n●w and neat , be worthy to be placed amongst the productions of wit ; for thereby we are made never a whit the wiser , nor more knowing ) and putting their invention on the tenters to find out ( no new matter but ) n●w words , whereby often old , plain and obvious matters are intricated and ob●cured , at least to more ordinary readers and hearers , a notable perversion of the end of words for which the instituter of them will call to an account ; neither are they satisfied with such curi sity in coa●ser and more comm●n matters ▪ but this alien and fo●raign , yea even romantick and wanton stil● of language is introduced into , and malepartly obtruded upon theologick● and most sublimely spiritual purposes , whether discoursed by vive voyce , or committed to writing ▪ ( which ought i grant to be spoke as becometh the oracles of god , with a grave appositness , of phrase , keeping some proportion with the majesty of the matter , that they may not be exposed to cont●mpt by any unbecoming incongruity or baseness ) by which it cometh to pass to the inspeakable prejudice and obstruction of edification , that many in their niceness , n●useating ▪ form of simple and sound words , are ready to ●iss and ho●● off the theater of the church the most precious and profitable points of truth though abundantly beautiful , majestick and powerful in their own native spiritual simplicity , ●s unfit to act their part , and as being but dull and blunt things , if not altogether unworthy to be owned ▪ and received as truths ; if they appear not , whether in the pulpit or press , cloathed with this strange and gaudi● attire , with this comedians coat dressed up with the feathers of arrogant humane eloquence , and be ▪ daubed with this rethorick and affectedly belaboured elegancy of speech ( which our truly , manly , and magnanimous christian-author did undervalue : and no great wonder , since even the heathen moral philosopher senec● did look at it as scarce worthy of a man ; for writing to his lucil●us , he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart ; and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things ▪ comparing such to diverse young m●n well trimmed and frizli● , who seem as they were newly come out of a box ; from which kind of men nothing firm nor generous is to be expected . and further affirmeth that a vertuous man speaketh more remis●y , but more securely , and whatever he saith ●ath more confidence in it than curiosity ; that speech being the image of the mind , if a man disguise and polish it too curiously , it is a token that the speaker is an hypocrit and little worth : and that it is no manly ornament to speak affectedly ) nay , this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words , or word-wisdom monopolizing men of this age , that if the great apostle paul who spoke wisdom ( though not of this s●rt , nor of this world ) amongst them that were perfect , and did upon design , not from any defect , decline all wisdom of words , all inticing words of mens wisdom and excellency of speech , that the cross of christ might not be made of none ●ff●ct , and that the faith of his hearers might not stand in the wisdom of men but in the power of god , and who loved to speak in the demonstration of the spirit and of power , wherein the kingdom of god consist●th and not in word●● if that great apostle were now preaching , he would probably be looked at by such words and wi●e heads as but a weak man , and of rude and contemptible speech , ( as he was by the big talking doctors of the church of corinth , ) if not amere bable● , as he was by the philosophers and orators at athens ▪ the subject matter i say of this treatise must needs be most excellent , being the spiritual , holy , just and good law ; the royal law , binding u●to the obedience of god our king ; the law which jesus christ came not to destroy but to fulfil : whereof he is the end for righteousness to every on that believeth ; which doth as a school moster lead to him ( by discovering the holy nature & will of god , and mens duty to walk conformly to it , by convincing of the most sinful pollution of our nature , heart , and life , of universal disconformity to it , and innumerable transgressions of it , of the obligation to the wrath and curse of god because of the same , of u●●er inability to keep it and to help our selves out of this sinful and wrathful estate ; by humbling under the conviction and sense of both , by putting on to the renunciation of self-righteousness or righteousness according to this law ; and finally by convincing of the absolute and indi●●●nsable necessity of an other righteousness , and so of this imputed righteousnes● ) ; the law that is so very necessary to all men in common , and to every regenerate and unr●generate man in particular ; from which , ●re one jote or title can pass unfulfilled , heaven and earth must pass ▪ and which the prince of pastors , infinitely skilful to pitch perti●●nt subjects of preaching , amongst many others made choice of , to be a main subject of that solemn sermon of his on the mount ; wherein he did not , as many would ●ave expect●d ▪ soar alost in abstruse contemplations , but graciously stooped and condescended to our c●●●●ity for catching of us , by a plain familiar and practical exposition of the commands ( as indeed religion lyeth not in high flown notions and curious speculations , nor in great swellings of words , but in the single and sedulous practise of these things that are generally looked on 〈◊〉 low and common , as the great art of preaching lyeth in the powerful pressing thereof ) infin●●ting of how much moment the right uuderstanding of them is , and how much religion ly●●● in the serious study of suitable obedience thereto , not in order to justification , but for glorifying god , who justifieth freely by his grate through the redemption that is in jesus ▪ without which obedience or holiness no man shall see the lord. and if the treatise bear but any tolereable proportion to such a text and theam , it cannot but have its own excellency ; and , that thou ma●st be induced to think it doth , i shall need only to tell thee that it is ( though , alass , posthumous and for any thing i know never by him intended for the press , otherwise it had been much more full , for ●e is much shorter on the commands of the second table , then on these of the first , touching only on some chief heads , not judging it fit belike at that time and in that exercise , to wit , sabbath-day-morning lectures before sermon , to dwell long on that subject ( which a particular prosecution would have necessitated him to ) especially since he was at that same time to the same auditory preaching sabbath afternoons on the third chapter of the epistle to the colossians , a subject much of the same nature , but what he saith is material and excellent ) great mr. durhams ; who had some excellency peculiar to himself in what he spoke or writ ▪ as appeareth by his singular and some way ▪ s●raphick comment on the revelation , wherein with aquiline-sharp-sightedness from the top of the high mountain of fellowship with god , he hath deeply pryed into , and struck up a great light in several mysterious things much hid even from many wise and sagacious men before ; and by his most sweet and savoury , yet most solid exposition of the song of solomon , smelling strong of mor● than ordinary acquaintance with , and experience of th●se several influxes of the love of jesus christ upon the soul , and effluxes of its love ( the fruit and effect of his ( towards him , wherewith that delightful discourse is richly as it were imbroydered ; the greatest realities ( though indeed sublime spiritualities ) most plainly asserted by god , and most powerfully experienced by the godly ( whose souls are more livelily affected with them , than their very external senses are by the rarest and most remarkable objects ; and no wonder since every thing the more spiritual it is , hath in it t●● greater reality , and worketh the more strongly and efficaciously ) however of late , by an unparalieledly-bold black ▪ mouthed blasphemous scribler nefariously neck named , fine romances o● the secret amouts betwixt the lord christ and the believing soul , told by the non-conformists-preachers . what ? are these and the like , let him kiss me with the kisses of his mouth , for his love is better than wine ; thy name is as an oyntment poured forth , therefore the virgins love thee ; we will remember thy love more than wine , the upright love thee ; behold thou art fair my beloved , yea pleasant , also our bed is green . a bundle of myrrh is my beloved unto me , he shall lye all night betwixt my breasts — i sat down under his shadow with great delight , and his fruit was sweet to my taste ; he brought me to the banqueting-house , and his banner ●ver me was love ▪ stay me with flagons , comfort me with apples , for i am sick of love ; his left hand is under my head , and his right hand doth imbrace me ; my beloved is mine , and i am his ; i am my beloveds , and his desire is towards me ; i found him whom my soul loved , i held him and would not let him go ; set me as a seal upon thy heart , and as a seal on thine arm ; love is strong as death — many waters cannot quench love , neither can the floods drown it ; i charge you o daughters of jerusalem , if ye find my beloved , that ye tell him , i am sick of love . come my beloved , let us go up early to the vine-yards , let 〈◊〉 see if the vines flourish — there will i give the my loves ; make hast my beloved & be thou like to a r●e , or to a young heart on the mountains of spices . how fair and how pleasant art th●● , o love for delights ! o my dove — let ▪ me see thy countenance , let me hear thy voice , for sweet is thy voice , and thy countenance is comely , thou hast ravished my ●eart my sister my spouse with one of thine eyes , with one chain of thy neck ; turn away thine eyes from me , for they have over come me — he that loveth me shall be loved of my father , and i will love him and manifest my self to him . if any man love me he will keep my words , and my father will love him , and we will come unto him and make our abode with him : as the father hath loved me , so have i loved you , continue ye in my love : if ye keep my commandements , ye shall abide in my love , even as i have kept my fathers commandements and abide in his love . the love of christ constraineth us : we love him because he first loved 〈◊〉 the love of god is shed abroad in our hearts by the holy ghost given unto us : whom ●aving not seen ye love , & whom though now ye see him not , yet believing ye rejoyce with joy unspeakable & full of glory ▪ that ye may with all saints be able to comprehend what is the breadth , and length , & depth , & heighth , and to know the love of christ that passeth knowledge . are these i say , romances : are th●se fancies , factions , and forg●ries ? are these fables cunningly devised and told by the non conformists-preachers ? did the apostle thunder the great anathema ma●an●●h● , against men for their not h●●ing a meer romantick end fancied love to the lord jesus ? ( the execution of which dreadful doom will ●e a solid proof of its reality , and a sad reproof for denying it to be so . ) dare the most proud , petulant , perverse , and prodigiously profane prater , pretending but to the name of a christian , say it ? if these most real love communications and intercourses betwixt the lord christ and the believing soul , be but romances , then the whole bible ( whereof these make so considerable and so comfortable a part ) may be reckoned a romance ( which be like this romantick divine will not so much demurr making small account therefore , and audaciously alleadging the english bible to be a book in some places erroneous , in ●ome scarce sense and of dangerous consequences ; loath would he be to deal so by grand cyrus , cleopatra , and his other darling romance● ? ) if there be no real but romantick and fained love betwixt christ and the christian , then no real christianity , no real christ ( whom this new doctor dreadfully de●aseth under the poorly palliated pretext of exalting him , affirming , that his unparalleled civility , and the obliginness of his deportment , seems to be almost as high an evidence of the truth and divinity of his doctrine , as his unparalleled miracles were , otherwise he would be a base and pro●●ig●t impostor ; what would this young divine ) for old divines , and even great calvin b● name , amongst the rest , he despiseth as a company of ●●lly systematicks ) have said and thought of the divinity of the person end doctrine of blessed jesus , if when on earth he had more frequently ( as he might and probably would have done under the same circumstances ) spoke and deals so roughly and roundly as he did when he called herod a fox , and scourged the buyers and sellers out of the temple , and had seemed to be as uncivil and of as little obliging a deportment as his harbinger , john baptist , he would be like have doubted of his divinity , and deemed him but ● ba●e impostore , if not peremptorily pronounced that he had a divel ▪ ) no real redemption , no real redeemer ; no real misery , no real mercy ; no real heaven , no real hell ( but ah ! the real acting of its story will easily and quickly refute this romantick conception of it . ) and in fine , no real god : all is but one intire fine romance fable and figment ; the lord against whom this mouth is opened thus wickedly ▪ wide , and is by an other rabsh●keh railed on at such a rate of rage ▪ rebuke the spirit which , prompteth to the venting this damnable and diabolick , nay hyper diabolick doctrine ( for devils believe that there is one god , and tremble and that jesus christ 〈◊〉 the son of god , whom even in his state of humiliation they acknowledged to be so , and from the dread of him deprecated his tormenting them before the time ; but this desperado would on the matter drive us into a disbelief of both & yet droll us out of all dread being tormented on that or any other account either before the time or a● it , ( because of which its teacher , ) of late better taught ( if 〈◊〉 would humble himself to receive instruction , ) by famous doctor owen ▪ by acute master marvel , and by the grave author of the fulfilling of the scriptures , in his second part ) deeply deserves not only to be cast out of the protestant churches , but to be hissed and chased out of the christian world. and as appears finally , by that divinely politick and profoundly wise treatise of scandal , in general , and of scandalous divisions , in particular : which both preachers and professors of the gospel , should read , and read again , in these sad times ; wherein ( alass ! ) there is so much offence given , and so great a readiness to take offence . of none of which treatises , nor of any other so brief a treatise on the commands , this piece will , i humbly suppose , be found to fall much , if any thing at all , short ▪ wherein the light of the glory of the lord , in the face of jesus christ , that shined in upon the heart of his servant , hath so brightly and radiantly darted forth it ▪ s beams , that he hath clearly shewed us the . abominations of our hearts ▪ and by digging , hath discovered great abominations , and greater , and yet , greater than these he that searcheth jerusslem with candles , hath by putting the candle of the true meaning , of the law of the lord into his hand , made him go down and search into the very inward par●s of the belly , and b●wels of the corruption of our nature ▪ and to ransack the most retired corners of the closse cabinet of the deep deceitfulness , and desperate wickedness , that is lodged and locked up in our hearts ▪ he hath given to him as it were , the end of the clew of search , whereby he hath ●ollowed and sound us out , in those many turnings , and traversings , windings and wandrings , of the labyrinth of this great mystery of iniquity that worketh in us . he hath therein also , marvellously helped him with exquisite skill , as it were anatomically to diffect , even to some of the very smallest c●pillar veins ; a great part of the vast body , of the many & various duties succinctly summed up in these ten words , of this holy law : a transumpt and double whereof , was ●s v●vely written , and deeply ingraven upon the fleshly tables of the author's heart , and one the whole of his visible deportment , as readily hath been on many of the sinful sons of adam . not to detain thee long ; let me for provoking , and perswading , to consider what the blest author , being now dead , yet speaketh in this choyse treatise ( and more especially to the inhabitants of glasgow , now the second time ) only say , that amongst many other distempers of this declined and degenered generation , there is a great itching aster some new and more notional and a loathing of old and more solid and substantial things in religion ; whereof this is a demonstration , that though there ●e very few subjects more necessary and useful than what is treated of here , yet there is almost none more generally slighted ▪ as being a very common and ordinary subject , and but the ten commands fitter to be read and gote by r●●t by children , or at best to be studied by rude and ignorant beginners ▪ by apprentices and christians of the lowest form in chris● ▪ school , then by professors of greater knowledge and longer standing , who suppose themselves , and are it may be supposed by others , to have passed their apprentiship , to be grown deacons in the trade of religio● , and to have commenced masters of art therein ; who someway disdain and account it below them to stay a while and talk with moses at the foot of mount-sinai , as if they could per saltum ▪ or by one falcon-flight come at the top of mount sion , and there converse with and make use of jesus christ ; whence it cometh to pass that not a few are lamentably ignorant of the very letter of the law , and many more but little infight in the spiritual meaning thereof ; which ignorance is waited with many unspeakable great prejudices ( that are to be considered with respect to the various states of men , as regenerate or unregenerate ▪ and the several degrees of their ignorance ) . it very much incapacitateth for selfe-searching and examination , a considerable piece , ●ea a sort of ● spring of the exercise of godliness , how i pray , can a person to any purpose search and try his heart and ways , being altogether , or in a great measure ignorant of the rule according to which the search ought to be accomplished ? . it keepeth men much inacqainted with and great strangers to the knowledge of themselves , of their state , frame and walk , so that they can seldome or never be in case to make a knowing distinct and feeling representation of the posture of their spiritual affairs to god. . it is the mother and nurse not of any true devotion ( as papists ignorantly or impiously avert ) but of much carnal security and false peace ; the uninformed or ill informed conscience of the sinner being misconced from and sadly secured against the most just and best grounded challenges ▪ being often ignorant when fin is committed , and when duty is ommitted or unduly performed ; every fin being a transgression of this law , and every duty a peice of conformity to it ; how can a man be ignorant altogether or in great part of the just extent and spiritual meaning thereof , be as he ought , challenged and accused by his own conscience either for the commission of the one , or for the omission or mis-performance of the other ? . it not ably obstructeth the exercise of humiliation , repentance and self loathing ; for how can the breaches of this law in omissions , and commissions , be distincty and particularly repented of and mourned for , when they are not so much as known to be breaches of the law in general , let be of what particular command thereof ? and though they were some way confusedly known to be br●a●●es of it in general , if there be not a distinct knowledge of the command that is broken , the conviction will not readily be so quick , nor the sorrow so pricking ; we have need for our humbling to be bound with the convincing and undeniable evidence of our being guilty of the breach of such a command in particular , that we may not get it shifted nor shaken off . . it manifestly standeth in the way of serious and effectual indeavours in the strength of grace to amend what is amiss , and speedily without delay to turn our feet unto his commandments ; there being no gr●●●d to expect that men will in good earnest think of righting wrongs , whereof they are ignorant ▪ or not so throughly ▪ perswaded ▪ . it hath a mighty tendency to the cherishing of spiritual prid , and that good opinion and conceit of mens own rightcousness , which is as natural to us , as it is for sparks of fire to flye upwards ; and when men know not often when they sin , nor how much they sin , they will be the more easily induced to think they are not so great sinners , nor haveso much reason as is talked of ▪ to be so very far and altogether out of conceit with themselves ; and what may here be the death ▪ ill of a natural unrenewed man , may be the dangerous distemper of a child of god ( which as the gr & prejudice doth natively and necessarily result from all the six preceeding prejudices thereof , and maketh it appear to be exceedingly and out of measure prejudicial ) it keepeth much from the through conviction and kindly sense of the absolute and indispensable necessity , great usefulness and steadableness and matchless-worth of precious jesus christ the saviour , and of his imputed righteousness ; from having daily recourse to him , and making use of him as made of god unto his people both righteousness and sanctification ; from lying constantly a bleaching as it were , at the fountain opened to the house of david , and to ●he inhabitants of jerusalem for ●in and for uncleanness ▪ from ●o●l edifying-refreshing and someway transporting admiration at the absolute perfection of his righteousness , that can cover and make as if they had never been , so very many ▪ and various violation ▪ of the holy law of god ; from new and fresh convictions on all occasions of the unspeakable obligation the people of god lye under , to him who hath perfectly fulfilled this law , and in their stead taken on him our bl●ssed self the curse thereof ; from excitements and provocations to thankfulness , and from expressing the same in a greater care and sollicitude to conform thereto as the rule of obedie●●e ; and finally from suitable longings and pantings of soul to be according to his gracious undertaking i● the covenant of redemption , put in case to do his ▪ will perfectly in our own persons and never any more to transgress this his law , and to be brought under the full accomplishment of these exceeding great and precious promises , he shall redeem israel from all his iniquitie● ; and his servants shall serve him . o! that we could by what is said perswade all to a more diligent and accurate study of the law of god , and to the reading and ruminating upon this solid and soul-searching tr●ct●te ; and prevail with several persons ( which in reason and conscience might be presumed would not be so very hard a business to bring to pass , with men and women professing them selves to be christians , nay to have immortal souls that are to be eternally ▪ and un●licrabl●●ither happy or miserable ) to ●●ke but as much time to the reading , perusing and pondering of it and other such pieces , as i● taken to the reading of amorous book ▪ and romances ; to idle visits , and to vain and empty complements ; to over-costly , curious , vain , and concea●y dressing , and decking of the body , and setting of the hair now after one mode , now after another ( wherein as in other vainities ) many men somewhat unmanning themselves , do now contend with women , partly by their unnaturally nourished long hair , and horrid bushes of vanity ( as master bolton call● them ) and partly by their variously ▪ and strangly metamorphosing modes and colours of periwicks ) which made te●tullian in the th . chapter of his book de cultu mul. to expost●lat with the women of his time after this manner ; what doth this cumbersome dressing of the head contribut to your health ? why will ye not suffer your hair to be at rest and lye quiet ? which is somtimes tyed up , somtimes relaxed and made to hang down , somtimes frizled and curled , somtimes ty'd close and pre●● down ; somtimes put under a strict restraint ( of plaits , knots , and otherways ) ; and somtimes suffered to escape and slide out from that restraint , and to flitter and fly at random : and ye affix moreover to your heads i know not what enormities of hair sewed and woven now this way , now that way ; i● you be not ashamed of the enormities , be ashamed at least of the defilement , least ye be found to adorn and cloath a holy and christian head with the spoil and pillage of the hair of an others head that is a filth● person , or it may be of a notorious offender & condemned to hell. what would he have said of some women among us , who being displeased not only with their own , but with all colours of hair that god hath made to grow on the heads of reasonable creatures abominably affect to affix to their fore heads the hair of beasts . ( high extravagan●ies of this age almost in all ranks of persons , and never at a greater hight then since god began to contend with us , and to call us to lay aside our ornaments , that he might know what to do unto us ▪ many alass take more time in these day● to busk and dress , and to look in a glass for that end in one week than they do in ● year , ye● it may be in many years , to look into this glass of the law of the lord to discover the many spots and blemishes wherewith their souls are pitifully deformed , or into such treatises as this , whereby the dust of misapprehensions of the meaning of the law is wiped off , and it made easil● and at first view to give a just representation of what manner of persons we are ) ; to drinking drunk , and healthing , or drinking and pledging healths , prohibited and much condemned in the ancient church particularly by basil , and augustine , on this very ground , that they were the invention of the devil , and the observations or reliques of infidels and pagans : to tipling and four-hoursing , a conscience ▪ wasting and soul-weakning practise , though with too many ( and with not a few from whom better things might be expected ) but little stuck at ; to carding and dycing , which dice-playing hath been condemned by many fathers by several councils , by some imperial statutes , by almost all protestant and by many popish divines , yea some councils have appointed dice-players to be excommunicated ; to singing and playing of light and wanton songs and to lascivious dancing much also cry'd out against and condemned by councils , fathers and many divines , and a● great length most vehemently by the waldenses and albigenses ▪ who account it no great sign of a womans honesty that she is a skilful and great dancer : the remark likewise that the writer of magica de spectris lib. . hist . pag. . hath of this prophane promiscuous dancing which the wantons of this age so much practise , praise and pride themselves in , is very remarkable , that there was hardly any meeting betwixt the devil and witches , wherein there was no● dancing ; such complacency hath that unclean spirit in this exercise ; and to bring spectators of prophant interludes and stage-playes , which ( as the eminently learned and pious doctor usher late archbishop of armagh affirmeth ) offend against many branches of the th . command together , in the abuse of apparel , tongue , eyes , countenance , gestures , and almost all parts of the body ▪ therefore ( saith the great man ) they that go to see such sights and hea● such words ( what would he have said of the penners or composers of such playes and of actors in them ? whom the ancient church appointed to be excommunicated , and on several of both which remarkable judgments have lighted ( whereof one may speak for many , affirmed by ludovicus vives in his notes on augustine de civ●● , de● lib. . chap. . from persons of good credit , that a certain man who having in a stage ▪ play in one of the cities of brabant acted the devils part , and going home dancing to his house , and in that habit accompaning with his wife , and saying he would beget a devil on her , had a child brought forth to him that danced so soon as ever it was born , being shaped as men use to paint the devil , ) of builders and doters of houses for them , called by the fathers and doctors of the church , the devils temples , chappels ▪ shops and schools ; as the plays are called by them , the devils spectacles , lectures , sacrifices , recreations , &c. and the players , the devils chiefest factors ; of such as have them in their own dwelling-houses ( as some now have ) which they give away in a manner to be sy●agogues to the devil to keep his conven●icles in ; and of such as contribute whither to the act●rs for their incouragement to follow that leud way of living , or for liberty to l●●k on ? which augustine ▪ vincentius and others call a hainous sin and an offering or sacrificing to the devil , the first inventer of them ) shew their neglect of christian duty and carelesness in sinning , whereas they willingly commit themselves to the sna●e of the devil : which hath been often sadly exemplified , particularly in these two christian women spoken of by tertullian in his book de sp●ctacu is cap. . to the truth of which , he saith god is witness . the one whereof , was at her returning home from a stage ▪ play , immediately possessed with a devil ; who being by exercism expostulated with , how he durst thus as●ault , and enter into a believing woman ? answered bodly , that he had done it most justly : for , said he , in meo eam inveni , i found here in my own temple , or in my own ground , or in my own dominion , or jurisdiction ; and as if he had said , about my own work and business . the other who the same night , alter hearing a tragedian , had a linning-sheet presented to her , in her sleep ; the actor in the play being also named , with a sharp ●braiding of her , for this deed of hers ; and lived not above five days after . and in alipi●s , a dear friend , and convert of augustines ; who ( as that father narrats , in the . book of his confession , cap. ● . ) being importuned one day by some of his friends , and fellow-students , meeting him on the way , to go along with them to see a sword-play , earnestly at first withstood them ; and being at last drawn a long with them , he resolved to be absent , while he was present , and to shut his eyes all the while he was there : and accordingly did , when he took his place : but when a great shout was made , occasioned by some accident in the play , he opened his eyes ; yet with a resolution to contemn the sight , whatever it should be : but forth-with he was smitten with a grievous wound in his soul , and was not now the same man , that he came thither : but a true companion of them , that brought him ; he beheld , he shouted he grew out-ragious ; and brought away madness with him ; whereby he was excited to return thither again , drawing others along with him , and even out-stripping these , by whom he was first drawn away : yet after this length of profanity , he was mercifully recovered , but not till along time after . ( persons ▪ that are once ●mislead by stage-plays ▪ though civil or religious , being seldom speedily reclaimed from them . ) this was also examplified , in that late english gentle-woman of good-rank , who spending much of her precious time , in attendance on stage-plays ; and falling at last into a dangerous sickness , whereof she dyed , anno . friends in her extremity , sent for a minister to prepare her for death ▪ who beginning to instruct and exhort her to repent and call on god for mercy ▪ she made him no reply at all , but cryed out hieronimo , hieronimo ; o let me see hieronimo acted ! and so calling for a play , instead of calling on god for mercy , closed her dying eyes , and had a fearful end , answerable to her miserable life . and in these several persons , who were distracted with the visible apparition of the devil on the stage , at the bell-savage-play-house , in queen elizabeth's dayes , while they were there beholding the history of faustus , prophanly acted : to which might be added many other lamentable examples and warnings , of such , who by little and little , have made defection from the faith , being allured hereto by the dangerous custome , of beholding such plays , wherein ( tertullian saith ) they communicate with the devil . will any man or woman , dare to appear before the dreadful tribunal of god , to maintain and make out the warrantableness of allowing more time to these and such other practises , ( several of which , are excellently discoursed by the author , in the following tractat ; and most of them with their respective authorities , by master prin , in his histrio ▪ mastix , ) then to reading of this and other such treatises ? if any will , they must answer it : i mind not through grace , to take part with them , in so bold and desperate an adventure . now christian reader , without further prefacing , to bring thee in upon the treasure of the treatise it self : if thou wilt read it seriously , & consider it suitably ; i think i may humbly in the name of the lord , bid thee a defyance , to come away from it , without a bosom-full of convictions , of much guilt ; and without crying out with the lepper , under the law , unclean ▪ unclean . with job , behold i am vile : with david , looking stedsastly on the glasse of this law , brightly shined on , by gods light , and reflecting a most clear discovery , of innumerable transgressions of it , as so many atoms , in a clear sun shine : who can understand his errours ? cleanse thou me from secret faults : with the prophet isaiah , we are all as ●ne unclean thing , ( as uncleanness it self , in the abstrast , most unclean , ) and all our righteousnesses are as filthy raggs : with the apostle james , in many things we offend all : and finally with the apostle paul , we know that the law is spiritual , but i am carnal ▪ and sold under sin — o wretched man that i am , who shall deliver me from the body of this death ? that thou mayest also with the same apostle , be in case , to say and sing , to the commendation of his grace , i thank god through jesus christ our lord , is the cordial desire of . thy servant in the gospel for christs sake . postscript . christian and candid reader , thou seest that in this epistle , which for the most part of it was written above two years ago , i have spoken a word of stage-playes , prophane interludes , comedies , &c. at that time , and several years before , much in use amongst us ; whereto i would now add a few words more , and deduce a little their infamous , idolatrous , devilish , and damnable pedigree and original , and give thee a brief account of the judgement of the ancient christian church about them ; that the actors in them , with the patrons and haunters of them , may with the greater dissatisfaction reflect on there own by-past unsuitable and disconform practise , and that all others may for ever hereafter learn to fear , and to do no more so unchristianly : to which i am the rather induced , that the worthy author of this treatise , hath onely in passing made mention of them as a breach of the seventh command , they being then utterly in desuetude with us , and it having not so much as once entered into his thoughts , that after so bright and glorious a sun-shine of gospel-light , the generation would ever , let be so quickly , have so far degenerated , as to suffer themselves to be tempted to have any fellowship with such unfruitful works of darkness : i say then , that stage-playes , in their several sorts , were prohibited , reprobated , and condemned , and the actors in them appointed to be excommunicated by the canons of several more particular , and of some general councels ( which canons i forbear for brevities sake , to set down at length ) as namely , by the fifth canon of the first councel at arles in france , anno . in the time of constantine the great ; by the twentieth canon of the second councel held there , anno . or more probable . as fr. longus a coriolano reckoneth in his sum of all the councels ; by the fifty seventh , sixty second , and sixty seventh canons of the eliberine councel in spain , anno . by the eleventh and thirty fifth canons of the third ( to wit , from constantines time as spondanus reckoneth ) councel of carthage , anno . the very same with the thirteenth and thirty fifth canons of the councel of hippo in africk , held anno . as longus a coriolano sheweth ; who sets down the sum of the canons framed at hippo at the close of the canons made in this third councel of carthage ; by the twelfth canon of the african councel held anno . where augustine was present ; the canons of both which councels suppose persons to have been excommunicated on this account , and provide for their reconciliation to the church , in case of repentance and turning from these practises to the lord ; and by the fifty first and sixty second canons of the sixth general councel ( called by some the fifth ) held at constantinople , anno . the canons whereof were renewed in that councel held at constantinople , anno . which is called quimsextum ; these two canons are very express and peremptory in this thing . and can any christians warrantably , and without sin , recreate themselves with beholding such playes , the actors wherein deserve to be excommunicated ? what ? is there no better , no more innocent and inoffensive way ? or is this the onely or the best way to recreate men ▪ to refine , sharpen , and polish their wits ; to perswade and prevail with them to hate and flee vice , and to love and follow vertue ; to acquaint them from history with , to impress on them the remembrance and to excite them to the imitation of , the noble and truely imitable actions of illustrious heroes , and other great men ; to breed them to a suitable confidence ; to make them eloquent and fine spokesmen ; and to help them to a becoming gest in all actions , places , and societies ? the grave seers , and great lights of the church , did never see any such thing in them ; but on the contrary , have with common suffrage judged them to be the most effectual and compendious way to make men soft , dissolute , and sensual ; nay , even in a manner quite to emasculate , if not to brutifie them ; and have without any discord declared , that the lightness , lasciviousness , and leudness that in these playes were touched under , and covered over with such shreds and pieces of learning , history , eloquence , invention , wit , and art , were thereby onely made the more dangerous ; and that satan shewed his pernicious and pestilent policy not a little in thus tincturing , sugaring , and guilding these poysonable pills , that they might go the better down , diffuse themselves the less sensibly , and operate the more strongly . and however some empty and effeminate , vain and vicious , roman emperours reduced such playes , yet some of the gravest and soberest , manliest and bravest , even heathen emperours , did oppose and exterminate them ( so that guevara noteth it to have been one of the tokens and characteristicks to know a vertuous or vicious prince of rome by , to wit , whether he maintained players , jesters , and j●glers among the people , or not ) as did also many senators , christian emperours , and well regulated republicks , both pagan and christian ; as unbeseeming exercises , and effeminate arts , which did much dishonour and corrupt the state , and as seminaries of all vice and intolerable mischiefs in the common-wealth : and no doubt , whatever good is pretended to be got in a play-house , or at the stage ( hardly without a predominant mixture of evil ) may be learned as well , as easily , and much more safely , if not more cheap too , elsewhere . as they have been thus forbidden & censured by councels , so i say more particularly they have been very unanimously condemned by the fathers , on these and other such like grounds ; . as being a breach of the seventh commandment , wherein a multitude of modern divines writing on this command , accord with them . . as being a conforming to , and participating with pagans in their idolatrous and superstitious practises , expresly forbidden to the people of god in the scripture ; which put cyprian despect . peremptorily to conclude , that the scripture hath everlastingly condemned all sorts of such spectacles and stage-playes , when it took away idolatry , the mother of them , whence all these monsters of vanity , lightness , and leudness did proceed . . as being cross to , and a practical renunciation of , the baptismal vow of christians , wherein they ingage to renounce the devil and all his pomps and works , of which sort they account the acting and beholding popular stage-playes to be . . as being the removal of a distinguishing character of christians from heathen gentiles , who ( as tertullian sayes , lib. despect . cap. . ) did most of all discern men by this , that they abandoned and renounced all stage-playes . . as being unsuitable to , if not inconsistent with , the gospel , which forbiddeth christians to make provision for the flesh to fulfill the lusts thereof , to be caterers for their corruptions , and to be conform to the world ; and commandeth them to walk circumspectly , accurately , even with spiritual preciseness and strictness , not as fools , but as wise , redeeming the time ; wofully wasted away , and miserably mispent this way ; to abstain from all appearance of evil ; to rejoyce in the lord ; and when they are merry , to sing psalms , and to vent and express their mirth in songs of praise to god , and not in this wanton way ; and assureth them withal , that evil communications corrupt good manners . . as being a corruption of manners , incentives to lightness and lust , and seminaties and nurseries of wantonness and uncleanness . and . as holding their pedigree , original , and institution from the devil ▪ the inventer of them : and being at first idolatrously and superstitiously celebrated to the honour , and for many hundreds of years together , dedicated , devoted , and appropriated to the worship and service of the heathen-devil-gods ; who ( as augustine affirmeth , lib. . de civ . dei , cap. . intituled de l●di● scenicis , &c. that is , concerning stage-playes , which the gods required to be celebrated to them by their worshippers ) did themselves importunately demand these playes to be exhibited to them for their honour , fiercely and cruelly command them , denounce calamities if they were not exhibited , avenge most severely , if any thing about them was neglected , and if they amended what was formerly omitted or neglected in them , show themselves pacified and well pleased . which may further appear by these few instances taken out of famous writers , whereof the first may be that which is mentioned by pol. virg. de invent . rerum , l. . cap. . pag. . where he sayes , that playes were chiefly celebrated for the health and safety of men with lectisternes ( that is , beds that were dressed up in their temples for lulling and rocking ( as it were ) their gods asleep when they raged with anger ) the beginning of which playes ( sayes he ) it is manifest was the work of the devil ; for ( sayes he ) there was one valesius a wealthy roman ( sometime before the institution of the consular office ) who had three sons desperately sick of the pestilence , for whom when he prayed to his houshold gods , he was by them bidden go to tarentum , and take water from before or from beside the altar of pluto and proserpina , and give them to drink ( or as ot hers , to wash them in ) which he having done , they were restored to health ; and in gratitude commanded by these infernal spirits to celebrate night playes to them , which he and they accordingly did for three nights together . the next may be that which is reported by titus livius , lib. . and by augustine lib. . de civ . dei , cap. . and by lud. vives in his notes upon that chapter , concerning one titus latinus or larinus , who in the second consulship of m. minutius and aur. sempronius , ann. ab urb . cond . . when the gods were displeased , was warned in a dream to go to the senate , and tell them that they were not satisfied with the presultor or dancer before , or ring-leader in the last playes , in which playes they take pleasure , being recreated by them , and that unless the playes were renewed by their order with greater state and sumptuousness ( called by florus in his breviary on that book , religious ceremonies ) some great calamity should be inflicted ( or as others , the present not be removed ) which the man not doing was sharply rebuked , and yet delaying out of reverence to the senate , and from fear that himself should be looked at as frantick , his son was taken from him ; and yet still deferring , he was seized in all his joynts with a tormenting disease , so that he could not stir ; and at the last telling his friends he was by them willed to acquaint the senate , and being carried to them , and having done his errand , ●n as presently restored to his health ( so much power may the devil in the righteous judgement of god have granted to him , to seduce men unto , and detain them in his worship and service ) wherewith the senate was so much taken , that they forthwith commanded the playes to be celebrated with greater care , cost , and shew , then formerly . the third may be that spoke of also by titus livius , lib. . in the consulship of c. sulpitius petieus , and c. lucinius stole , anno ab urb . cond . . in the time of the great and raging pestilence wherein furius camillus , dictator and deliverer of rome from the gaules died ; wherein for procuring the mercy of the gods there was a lectisterne , but when by no device of man , nor help of the gods , the violence of the plague could be asswaged , their minds were so possest with superstition , that the stage-playes were , as men say , first invented ( that is belike , playes in that pompous ; ludicrous , effeminate , and luxurious mode on the stage , which had never before been used in the city ( for several playes they had ere this time ) a strange device for a martial people , who before time ( for most part at least ) accustomed to behold games of activity and strength in the great lift called circus ; and from this small beginning ( sayes he ) in a second and wholsome state , this folly grew to such a height of madness , as is untolerable to the most opulent states and empires ; and yet these playes so brought in , and set forth ( called by florus in his breviary on that book , new and strange religions ) imployed about a religious business , did neither rid mens minds of scruple and superstition , nor ease their bodies : thus they are condemned as superstition and an innovation of their old religion , by these two famous heathen historians . the fourth may be that which is made mention of by tit. livius also towards the end of his -book concerning fulvius flaccus , fellow-consul with his own german-brother l. manlius occidinus , ann. ab urb . cond . . who declared that before he would meddle with his office , he would discharge both himself and the city of duty towards the gods , in paying the vows that he had made on that same day , that he had his last battel with the celtiberians , anent the celebraeting playes to the honour of the most mighty and gracious god jupiter , and to build a temple to fortuna aequestris ; and accordingly levied a great tax for that end , which behoved to be retrenched , because of the exorbitancy of it . the fifth and last shall be that which is touched by pol. virg. ubi prius pag. . concerning the romans , their taking care for apollo his playes , which were first dedicated to him in the time of the second punick war for obtaining victory from him , to drive hannibal out of italy . to these may be added what spondanus in his eccles . annal. pag. . reports from zozimus concerning constantine the great , when he returned victorious over the germans to millan , that he quite neglected and contemned such playes , to the great grief of the heathens , who alledged that these playes were instituted by the gods for the cure of the pestilence and other diseases , and for averting of wars . from all which it is manifest , that the original of these stage-playes and such others , was from the devil , and celebrated by the heathens to the honour and worship of their devil-gods in way of religious sacrifices to them , either as pacificatory or gratificatory ; with whom in their idolatries and superstitions , the scriptures forbid all symbolizing and fellowship . let us hear now in the next place some more of these fathers speak their own and the churches thoughts , a little more particularly of stage-playes , with respect to such grounds , having heard some of them already : clem. alex. orat . adhort . adv . gentes , calls stage-playes , comedies , and amorous poems , teachers of adultery , and defilers of mens ears with fornications ; and sayes , that not onely the use , the sight , the hearing , but the very memory of stage-playes should be abolished : and else-where ( for i do here purposely forbear very particular citations , because ordinary readers will not much , if at all , search after them ; and the learned that have a mind to it , will easily find them out ) tells christian youths , that their paedagogues must not lead them to playes or theaters , that may not unfitly be called the chairs of pestilence , because these conventicles , where men and women meet together promiscuously to behold one another , are the occasion of leudness , and there they give or plot wicked counsel ▪ cyprian de spect . stiles theaters the stewes of publick chastity , the mastership of obscenity , which teach these sins in publick , that men may more usually and easily commit them in private , he learneth to commit who accustometh himself to behold the theatrical representations of uncleanness : it is not lawful for faithful christians , yea , it is altogether unlawful , to be present at these playes : and elsewhere he saith , she that perchance came a chast matron to the playes , goes away a strumpet from the play-house : ( we may here notice what the satyrical poet juvenal sayes to this purpose , sat. . that a man in his time could not pick one chast woman , whom he might safely love as his wife out of the whole play-house ; and that all women , who frequent stage-playes , are infamous , and forfeit their good names it were good that our women , who love and haunt such playes , would consider this : as also what is reported of sempronius sophus , a noble roman , who divorced from his wife for this alone cause , that she frequented stage-playes without his knowledge , which might make her an adulteress ; which divorce the whole roman senate did approve ( though it was the very first they did approve ) as being a mean to keep women chaste : so great an enemy to chastity were these playes judged to be ; which is touched by rhodiginus , amongst others , in his antique lections , lib. . cap. . ) tertullian calls the play-house , the chappel of venery , the house of letchery , the consistory of uncleanness : and in his apol. adv . gent. we renounce your spectacles and stage-playes , even as we reject their original , which we know to have had their conception from superstition ; we have nothing at all to do with the fury of your circus , with the dishonesty of the theater , we come not at all to your playes . origen in epist . ad rom. sayes , that christians must not lift up their eyes to stage-playes , the pleasurable delights of polluted eyes , lest their lusts be inflamed by them . lactantius de vero cultu , sayes , that these interludes with which men are delighted , and whereat they are willingly present , because they are the greatest instigations to vice , and the most powerful instrument to corrupt mens minds , are wholly to be abolished from amongst us . greg. naz. de rect . educ . calls stage-players the servants of lewdness , and stage-playes , the dishonest , unseemly instructions of lascivious men , who repute nothing filthy but modesty ; and play-houses the lascivious chops of all filthiness and impurity . ambrose in psal . . stiles stage-playes spectacles of vanity , by which the devil conveys incentives of pleasure to mens hearts ; let us therefore ( sayes he ) turn away our eyes from these vanities and stage-playes . hierom. epist . ad salvinam , have nothing to do with stage-playes , because they are the pleasing incendiaries of mens lusts . augustine de civ . dei , brands stage-playes with this black mark , that they are the spectacles of filthiness , the overturners of goodness and honesty , the chasers away of all modesty and chastity ; whorish shews , the art of mischievous villanies , which even modest pagans did blush to behold , the inventions to lewdness , by which the devil useth to gain innumerable companies of evil men to himself . in another place he calls theaters , cages of uncleanness , the publick professions of wickedness ; and stage-playes , the most petulant , the most impure , impudent , wicked , shameful , and detestable attonements of filthy devil-gods ; which to true religion are most abominable . and elsewhere he declares , that when the gospel came to be spread abroad in the world , stage-playes and play-houses , the very caves of filthiness , went to ruin almost in every city , as inconsistent with it ; whence the gentiles ( sayes he ) complained of the times of christianity , as evil and unhappy times . epiphanius contra haeres . sayes , that the catholick and apostolick church doth reprobate and forbid all theaters , stage-playes , and such like heathenish spectacles . chrysostom . hom. in matth. sayes , i wish the theaters and play-places were all thrown down , though as to us they did lye desolate and ruined long ago : elsewhere he sayes , that nothing brings the oracles and ordinances of god into so great contempt , as admiring and beholding stage-playes : and that neither sacraments nor any other of gods ordinances ( pray mark this diligently , o! how often is it sadly verified ? ) will do a man good so long as he goes to stage-playes . bernard serm. ad milites templi , sayes , that all the faithful souldiers of jesus christ abominate and reject all diceing and stage-playes , as vanities and false frenzies . let salvian his weighty words , de gub . dei , shut up this short account of the judgement of these ancient fathers anent this matter , who sayes , that in stage-playes there is a certain apostacie from the faith. — for what is the first confession of christians in their baptism , but that they do protest they renounce the devil , his pomps , spectacles and works ; know thou christian , when thou doest wittingly and knowingly return to stage-playes , thou returnest to the devil , who is in his playes , for thou hast renounced both of them together : wherein many fathers agree with him , they being harmonious in condemning stage-playes , as being ordinarily stuffed with the names , histories , persons , fables , rites , ceremonies , villanies , incests , rapes , applauses , oaths , imprecations , and invocations of the idol-gods ; as when the actors cry , help jove , juno , apollo , bacchus , &c. and exclaim , o jove ! o cupid ! o venus ! o apollo ! o mars ! o ye gods ! &c. and swear by jove , mars , venus , the c●lestial gods , &c. ( beside all these , they are often fraughted in these dayes with wicked and prophane scoffs and jests , abuses of scripture , and bitter invectives against piety ) and as drawing men on to profanity ; idolatry , and atheism . in fine , to shew the perfect agreement betwixt the primitive and protestant church anent such playes , it will neither be impertinent , nor i hope unedifying , to subjoyn here the judgement of the famous reformed protestant church of france ( from which other reformed protestant churches in this do not differ , yea , the stream of protestant divines runneth this way ) declared in a national synod held at rochel , anno . where this canon was unanimously framed ; congregations shall be admonished by their ministers seriously to reprehend and suppress all dances , mummeries , and interludes , and it shall not be lawful for any christians to act or to be present ( mark well ) at any comedies , tragedies , playes , interludes , or any other such sports , either in publick or in private chambers , considering that they have alwayes been opposed , condemned , and suppressed , in and by the church , as bringing along with them the corruption of good manners , especially when as the holy scripture is prophaned , which is not delivered to be acted or played , but onely to be preached . what useth now to be said in apology for , and defence of stage-playes , and for reforming of them , yet so as to retain them still , was long since objected by the witty and voluptuous pagans , and solidly answered , and strongly confuted by the fathers ; as it hath been by several modern writers , particularly doctor john reynolds , mr. stubbs , and notably by mr. pryn ( to whose indefatigable diligence in collecting , and great judgement in disposing of many of the particulars here discoursed , i profess my self much beholden ; ) and may be in a great p●● by what hath been here hinted concerning the invention and original of them , the nature● end , and use of them ; beside all that hath been , and may most justly be said , of the man● dangerous and dreadful tendencies , attendants , consequents , and fruits of them , and th● horrid abuses of them , may sufficiently plead against the use of such stage-playes , bein● neither necessary nor profitable , and for the utter abolition of them : god is jealous , an● will not be mocked . farewel . july . . to the reader . the decay of religion at this day in the world , is come to such an height , as that it is observed by all who pretend unto any concernment therein , and complained of by many . by religion we understand the power of it in the hearts and lives of men , and not any outward profession of it only ; much lesse the generall pretence that is made unto it , in them by whom its power is openly denied . neither is it manifest onely in the fruits of sinfull security and the flagitious lives of all sorts of men , but begins to be so also in its effects , in the present state of things in the world filled with misery and confusion : for the wrath of god is many wayes revealed from heaven against the ungodliness and unrighteousness of men , who hold the ●●th in unrighteousness : and in many nations the visible tokens and demonstrations of it do abound . for , there is in them no peace ; to them that go out , nor to them that come in ; but great vexation is upon all their inhabitants . nation is destroyed of nation , and city of city ; for god doth vex them with all adversity . for whatever may be the thoughts and counsells of men in these things , the judgements of god are not meerly subservient unto their lusts and passions ; it i● his own controversie with the world for neglect of the gospell and opposition unto it that he pleadeth in them , neither can our present respite in the enjoyment of outward mercies be any evidence unto us , that we are not the objects of the same displeasure . all men are in the same condition among whom the same sins and the same relapses from the power of religion are sound ; for god is no respecter of persons , it is indeed an effect of divine patience , which if abused unto security , will issue in a more sore revenge . in the mean time the voice of god unto us in all the miseries and desolations we hear of in the world , is , that unless we repent , we shall all likewise perish . neither are we altogether left without pregnant warnings among our selves in many severe dispensations of divine providence . and those who are not utterly hardened through the deceitfulnesse of sin , may easily see the hand of god lifted up in various intimations of his displeasure . but hitherto it must be acknowledged , and ought to be bewailed , that the security of the world seems to be unshaken , and the inundation of sin not to be stemmed in the least measure . what are the reasons and causes of the present general defection , from the truth , power , holinesse and glory of the gospel or christian religion , i have enquired into and declared in a peculiar treatise designed unto that end . some few things suited unto the present occasion may be here observed . all decays in religion begin in individuall persons , though it extend it self unto families , and so the infection spreads unto greater societies , eclesiasticall and national . for such also is the order in the genuine progresse of the power of religion whereunto it is opposed . the testimony that god gave unto abraham was , that keeping the way of the lord himself , he taught and commanded his children and household after him so to do . and if the living power of godlinesse expressed in the history of christ , and the gospel in an holy conuersation , be not preserved in individual persons ; the profession of the purest religion in churches , or the highest pretence unto it in publick , national acts are neither useful to the souls of men , nor do any way tend unto the glory of god. and the sole use of all outward religious order and profession is lost , where they are not applyed unto the ingenerating and promoting of holyness , or evangelical obedience in particular persons . wherefore if any revival of the power of religion in the world may be yet hoped for ; if any stop may be put unto the fatal declension , which it suffers under , the forming and restoring of the principles of it in the hearts and consciences of such persons is the way whereby it must ●e attempted ; from and by them must it be diffused into families , and greater socities : here must all reformation begin , or in the use of means suited thereunto . how this may be effected , we have one instance among many , proposed unto us in the ensuing discourse . the general and undoubted reason of all sins and miscarriages amongst men , is the neglect of the holy and perfect rule of obedience , or of the law of god , without a recourse unto a diligent conscientious attendance thereunto , without a due sense of the● authority of god therein ; and of the account which they must shortly give of their regard unto it ; there can be no just expectation of the re-introduction of the power and glory of religion . and many wayes there are , whereby men are diverted from the due consideration of , and holy complyan●e with this rule . first , false and corrupt interpretations of the law , do countenance many in various lusts ; and the neglect of mani old duties . the pharisees of old representing the design and sense of the law , as regarding outward acts and practices only , laid an axe to the roo : of all true h liness and religion in the aposiatizing church of the jewes . under a pretence of establishing a false legal righteousness , they destroyed the 〈◊〉 righteousness of the law. and these things go together alwayes . those who plead for a righteousness of their own , as it were by the works of the law , do constantly by false glosses and interpretations destroy the spirituality , and all animating principles of the law it self . for , rightly to understand the sense of the law , and to seek for righteousness by it , or as it were by i● works , are altogether inconsistent : whereas therefore , many men , partly by their natural blindness , are not able to discerne the spiritual sense of the law , and partly out of their dislike of , and enmity unto it , will not comply with the light which is tender ▪ d unto them , they have sought by false interpretations to accommodase the law it self unto their own lust and inclination . so evidently was it with the pharisees of old. nor are the present apprehensions of many about those things much different from theirs . for such expositions of the law are embraced , wherein there is little respect unto the spiritual frame of the heart , or the internal actings of the adverse principles of sin and obedience : the extent of the commandement is also by many exceedingly strained , nor will any thing scarcely be allowed to be commanded or forbidden in it , but what the letter doth plainly express . and it is evident how such apprehension , will insensibly weaken the sense of a necessity of universal mortification , and abate the diligence of the mind in endeavouring after a renewed spiritual frame of heart ; by such means a declension from all true holiness and piety will be effectually promoted . for , when men once begine to satisfie themselves in the outward duties of divine worship and righteousness , which if alone , are but a dead carcass of religion , they will not long abide in a conscientious observation even of them . . the separation of the duties of the law from the grace of the gospel , will have the like effect . for this will quickly issue in a pretence of morality , set up its opposition unto true evangelical obedience . and there is no way whereby the whole rule of duty can be rendred more ineffectual and useless unto the souls of men . for take away that reconciliation which is made in christ between the law and the gospel , and it will prove a killing letter only . and so far as this imagination is gone about it quickly manifests it self in its fruits . for every attempt of men against the grace of god will issue in the ruine of morality among themselves . such apprehensions as these in a coincidence with abounding tentations suited unto the lusts of all sorts of men , cannot but promote the interest and prevalency of sin and antichrist in the world. however manifest it is ▪ that that is a great neglect and contempt of the holy rule of obedience in the most , with great ignorance and misunderstanding of the designe and sense of it in many . wherefore an upright endeavour to declare and vindicate the authority and meaning of it , as also to make application of it unto the consciences of professed christians , to direct them in , and press them unto the constant performance of obedience , cannot but be esteemed seasonable , and through the blessing of god may be singularly useful . so our lord jesus christ himself observing the mischief that had befaln the church by the false exposition of the law , obtruded on the people by the pharisees , began his prophetical ministry in the vindication of it from their corrupting glosses , restoring its pristine crown of purity and spirituality , as the jews have yet a tradition , that it shall be so in the dayes of the messiah . and on the same consideration it cannot be denied , but that the endeavour of this worthy servant of christ in the work of the gospel , the authour of the ensuing exposition of the decalogue , is both seasonable and worthy of acceptation . for as other endeavours also are required in all them on whom it is incumbent , to take care in their respective stations for the improvement of holiness in the church ▪ and the obstruction of the progre●s of sin● , what in them lyeth ; so for the reasons before-mentioned , that in this particular way is peculiarly seasonable and useful . and i am perswaded , that every pious , humble and unprejudiced reader , will judge that much benefit may be obtained by his performance . some may easily see how short that measure of duties which they have prescribed unto themselves doth come , of what is indispencibly required of them ; and others may take a plain prospect of that whole scheme of obedience in principles , matter , manner , and end which they sincerely endeavour to come up unto . and sundry things there are which appear to me with a notable degree of excellency in the whole discourse . . plainness and perspicuity in teaching , seems to have been designed by the authour throughout the whole book . hereby it is accommodated unto the meanest capacities , which is the greatest excellency of discourses of this nature as unto outward forme and order . for , whereas its only end is to direct the practise of all sorts of christians , all ornaments of speech , every thing that diverts from plainness , sobriety , and gravity , is impertinent thereunto . wherefore as the things themselves treated of , are such , as the most wise , knowing , and learned among believers ought to be exercised in continually : so , the way and manner of their delivery or declaration , is accommodated unto the understanding and capacity of the meanest of them that are so , that benefit may redound unto all . . in particular instances and cases relating to daily practise are so distinctly proposed , stated and determined , as that the whole is a compleat christian directory in our walking before god in all duties of obedience ; let the pious reader single out any one duty or head of duties to make his tryall upon , and if i greatly mistake not , he will discerne with what wisdome , and from what deep experience his plain directions are managed , and do proceed . as to give a particular instance , let him consider what he discovereth concerning publick prayer , and the miscarriages therein , which men are lyable unto , pages . . or apply himself unto what he supposes himself more immediately concerned in , unaffected plainness , perspicuous brevity , with solidity of judgment , will every where represent themselves unto him . . adde hereunto , that constant respect which is had in the whole discourse unto the heart and inward principles of obedience , with the contrary actings of the flesh , and temptations of all sorts . and thence it is that these discourses , ( though delivered with all plainness of speech ) will not be well understood by any , but those who in some measure have their senses exercised to discern both good and ●vill ▪ in the whole a full testimony is given , not onely against the profligate lives of many called christians , but that barren careless profession also , which too many satisfie themselves withall ; who pretend more unto the truth and power of religion . and as these who are sincere in their obedience , may in the examination of themselves , by the rules here laid down , discern the decays which possibly they have fallen under in this hour of temptation which is come on the face of the earth , to try them that dwell therein ; so also may they be directed in their christian course unto the glory of god , and the comfort of their own souls : which that all may be , is the hearty desire of , christian reader , thy servant in the work of the lord , iohn owen to the christian reader . the excellent and usefull labors of this worthy author , have long since obtained the best epistle of commendation ; even that which the great apostle paul accounted so compleat a testimony , as made all other commendatory epistles in his esteem to appear superfluous ; that , i mean , mentioned by him , corinth . . where he tells the believing orinthians , that they were his epistle , meaning that their conversion and graces wrought in them by his ministry , gave a sufficient witness to the worth and dignity thereof . this epistle of commendation ( i say ) god hath so eminently bestowed upon the ministerial endeavours of this holy man mr. durham , both in press and pulpit , that the prefixing my epistle of commendation to this excellent exposition of the decalogue , was judged by my self to be but an attempt , to make the sun appear more resplendent by the faint and feeble light of a candle . but since some are pleased to put an undeserved value upon my approbation of this worthy undertaking , i could not but upon this occasion signifie that in my apprehension , the ensuing treatise its design and tendency so advanceth holiness of heart and life , and withal is compiled with that strength and clearness of judgment , and holy warmth of affection , as that ( by gods blessing ) it may preserve and reduce many in this sinful age from those impieties , that so abound therein and may prove an excellent antidote against them , as by the good providence of god , it is brought forth in a time wherein't is coetameous with them . in the hopefull expectation whereof , i commit thee and this worthy work to the blessing of god , in whom i am thy faithful friend to serve thy soul wil : jenkyn . london , novemb. . an exposition of the ten commandments , delivered in several lectures . exod. . . . ( and god speake all these words , saying , i am the lord thy god. which have brought thee out of the land of egypt , out of the house of bondage . being ( through gods strength ( resolved to essay the opening of the ten commandments , all that we shall say , by way of preface , shal be to give you an account of the motives which have engaged us in this work. the first is the excellency of this scripture , it being by the lord himself intended as a comprehensive sum of his peoples duty , and commanded to us from this , that though all the scripture be his word , yet this in a singular manner is so ; for he spake all these words himself , and by a voice immediatly formed by himself he pronunced them first to his people , and afterward twice by his finger ( that is , immediatly by himself , without making use of any pen-man , as in other scriptures ) he wrote them for his peoples behoof upon two tables of stone , which were afterwards commanded in a singular manner to be kept in the ark , deut. . v. . . and to be learned , deut. . . as also to be written on the posts of their doors , and diligently pressed on their children , deut. . . . . in opening of which commandments , not only the prophets and apostles , but our blessed lord in that sermon of his upon the mount , matth. . . . doth much insist , the second is the usefulness of this scripture , and of the knowledge of it to all that would know what is pleasing to god , that they may be fitted for duty to him and may know what is displeasing to him ; that may know sin , and how to eschew it , and may be stirred up to repentance when they have fallen into it , this being the laws property , that thereby is the knowledge of sin , rom. . . and so likewise the knowledge of duty ; therefore it is summed in so few words , that it may be the more easily brought into , and retained in the memories and hearts of his people : for which cause also of old and late , has it always been recommended , both in the word , deut. . . and in all catechisms to be learned as a rule of mens walking ; and yet so comprehensive is it , that without pains and diligence to come to the understanding thereof men cannot but come short of the great scop thereof . the third is the great ignorance , that is amongst not a few , of the meaning of the useful and excellent scripture , and especially in this secure time , many not knowing they break the commandments when they break them , at least in many material things , and this draweth with it these sad effects : . that there are few convictions of sin . . little repentance for sin , . much security ▪ presumption confidence in self-righteousness , and the like , upon which the ignorance of this scripture hath great influence , even as amongst the jews the ignorance of its spiritually made many neglect the chief part of holiness , and proudly settle on self-righteousness ▪ and slight christ the mediator ; as we may see in pauls example , rom. . . and this was one reason why our lord expounded it , that by it sinners might see more the necessity of a mediator , who is the end of the law for righteousness to all that believe , rom. . . and as these effects are palpable at this time , so we conceive it useful to follow the same remedy ; this evil being not only amongest the prophane , but amongst the most formal and civil , who stumble at this stone ; yea , many believers are often so much taken with cases and light in doctrinal truths , that they heed not snfficiently the meaning of the law , whereby their convictions of sin tenderness in practise , constant exercise of repentance , and daily fresh applications to the blood of sprinkling are much impeded . and although it may seem not so to suit the nature of this exercise ( for it would be noticed , that the author delievered this doctrine of the law in several lectures on the sabbath-morning before sermon , in which time he formerly used to read and expound a chapter of the holy scriptures , or a considerable portion thereof ; which lectures are not now distinguished , because of the close connection of the purposes ) yet considering the foresaid reasons , and the nature of this excellent scripture , which cannot hastily be passed through ( it having much in few words , and therefore requiring some convenient time for explication ) & consideriing the weight of it , and its usefulness for all sorts of hearers , we are confident it will agree well with the end of this eexercise , ( which is the end of opening all scripture ) to wit , peoples instruction and edification , to insist a little thereon . our purpose is not to aim at any great accuracy , nor to multiply questions and digressions , nor to insist in application and use , but plainly and shortly ( as we are able ) to give you the meaning of the law of god : . by holding forth the native duties required every commandment . . the sins which properly oppose and contradict each commandment , that by these we may have some direction and help in duty , and some spur to repentance , at least a furtherance in the work of conviction , that so by it we may be led to christ jesus , who is the end of the law for righteousness to every one that belives , rom. . which is the principal intent of this law , as it was given to israel . to make way for the exposition , we shall . lay down some conclusions which arise from the preface . . give you some ordinary distinctions . . clear and confirm some rules or observations useful for understanding of the whole law. the first conclusion that we take for granted is , that this law ( as 't is moral ) doth tye even christians and believers now , as well as of old ; which appears from this , that he who is god the law-giver here , acts . . is the angel christ , and 't is his word , as is clear , vers . . . as also the matter of it being connatural to adam , it did bind before the law was given , and that obligatory force cannot be seprated from its nature , ( though the exercise of right reason in nature be much obliterate since the fall ) therefore christ was so far from destroying this law in its authority , and paul so far from making it void by the doctrine of faith , that our lord tells he came to fulfill it , matt. . . and paul shews , that his preaching of faith was to establish it , rom. . . which truth being confirmed by them both in their practise and doctrine , sheweth that the breach of the holy law of god , is no less sinful to us now , then it was to them before us . the second conclusion is , that though this law , and obedience thereto , lye on christians , and be called for from them , yet it is not laid on them as a covenant of works , or that by which they are to seek or expect justification ; no but on the contrary , to overturn self-righteousness , by this doctrine which manifesteth sin and of it self worketh wrath ? which is also clear , in that he is here called , our god , which he cannot be to sinners but by grace : and also it appears from the lords owning of this sinful people as his , and his adjoyning to this law so many ceremonies and sacrifices which point out and lead to christ : and from his adding the law on mount sinai , as a help to the covenant made with abraham , genes . . ( which was a covenant of grace , and was never altered , as to its substance ) in which the people of israel , as his seed , was comprehended ; therefore it appears that this was never the lords intent in covenanting thus with his people , that they should expect righteousness and life by the adjoyned law , but only that it should be useful in the hand of grace to mak the former covenant with abraham effectual : so then , though we be bound to obey the law , we are not to seek righteousness or life by the duties therein enjoyned . the third conclusion is , that both ministers in preaching , and people in practising of this law , would carry with subordination to christ ▪ and that the duties called for here are to be performed as a part of the covenant of grace , and of the obligation that lyeth upon us thereby , & so all our obedience to god ought still to run in that channel . if we ask how these two differ , to wit , the performing the duties of the law , as running in the channel of the covenant of grace , and the performing of them as running in the ▪ channel of the covenant of works , or how we are to go about the duties of the law with subordination to christ and his grace ? i answer , they differ in these four things , which shew , that these duties are not onely to be done , but to be done in a way consistent with , and flowing from grace : which also follows from this , that in the preface to the commandments , he stileth and holdeth himself forth as redeemer to be the object of our duty , and the motive of it . . they differ , i say first , in the end or account upon which they are performed ; we are not to perform duties that life , pardon , or enjoying of god may be meritoriously obtained by them , but to testifie our respect to him who hath provided these freely for us , that we should not rest in duties which are engraven on these covenant-blessings . . they differ in the principile by which we act them , 't is not in our own strength as the works of the first covenant were to be performed , but in the strength of grace , and by vertue of the promises of sanctification comprehended in the second covenant cor. . . . they differ as to the manner of their acceptation , duties by the first covenant are to abide their tryal upon the account of their own worth , and the inherent perfection that is in them , and accordingly will be accepted , or rejected , as they are conform or disconform to the perfect rule of gods law ; but by the second covenant , the acceptation of our performances , prayers , praises . are founded on christs righteousness , and gods mercy in him , in whom only are they sweet-smelling sacrifices , and accepted as our persons are , for he hath made us to be accepted as to both only in the beloved ephes . . . . they differ in respect of the motive from which they proceed ; or the great motive of our obedience in the covenant of grace , is not fear of threatnings and wrath in case of disobedience , which by the covenant of works is the main thing sways men to duties , no● is it a purchase of heaven to themselves by their holiness , which also by that covenant is a predominant motive of mens obedience , but it is love and gratitude , and that not simply to god as creator , but as redeemer , as the text here sheweth . i brought thee out of the house of bondage , it is that we may set forth the praises of him who called us , and that we may glorifie him that has bought us : where duties have these qualifications , they are consistent with grace , and subservient to it ; but when those are wanting or excluded , christ is wronged , and men turn legal , and in so far fall from and overturn grace . these conclusions as necessary caveats being laid down , we shall propose these distinctions for clearing of them , . we would distinguish betwixt a law and a covenant , or betwixt this law , considered as a law , and as a covenant ; a law doth necessarily imply no more then . to direct . to command , inforcing that obedience by authority ; a covenant doth further necessarily imply promises made upon some condition , or threatnings added if such a condition be not performed : now this law may be considered without the consideration of a covenant , for it was free to god to have added , or not to have added promises , and the threatnings ( upon supposition the law had been kept ) might never have taken effect ; but the first two are essential to the law , the last two , to believers , are made void throngh christ ; in which sense it is said , that by him we are freed from the law as a covenant , so that believers life depends not on the promises annexed to the law , nor are they in danger by the threatning adjoyned to it : hence we are to advert when the covenant of works is spoken of , that by it is not meaned this law simply , but the law propounded as the condition of obtaining life by the obedience of it ; in which respect it was only so formally given to adam : this then is the first destinction betwixt the law , and the covenant of works . . distinguish betwixt these ten commandments simply and strictly taken in the matter of them , and more complexly in their full administration , with preface , promises , sacrifices , &c , in the first sense they are a law having the matter , but not the form of the covenant of works : so moses by it is said to describe such righteousness as the covenant of works doth require , yet he doth not propond it as the righteousness they were to relye on , but his scope is to put them to a mediators , by revealing sin through the law , rom. . . in the second sense it is a covenant of grace , that same in substance with the covenant made with abraham , and with the covenant made with believers now , but differing in its administration . . distinguish betwixt gods intention in giving , and the believers in israel their making use of this law , and the carnal multitude among that people their way of receiving it , and corrupt abusing it contray to the lords mind : in the first sense it was a covenant of grace , in the second , it turned to be a covenant of works to them ; and therefore it is that the lord rejects as we may see jsaiah . . . . . jer. . . their sacrifices and services as not commanded , because rested on by them to the prejudice of grace , and contrary to the strain and scope of this law complexly considered . . distinguish betwixt the moral , and ceremonial , and judicial law ; the first concerns manners , and the right ordering of a godly conversation ; and because these things are of perpetual equity and rectitude , the obligation of this law as to that is perpetual ; and therefore in the exponding of it , these two terms , moral , and of perpetual authority , are all one , and to be taken so ▪ . the judical law is for regulating outward society , & for government , and doth generally ( excepting what was peculiar to the people of israel ) agree with the moral law ; this as given to them is not perpetual , their policy being at an end . ▪ the ceremonial law is in ceremonies , types , and shadows , pointing at a saviour to come ▪ this is also abrogate , the substance being come ; but there is this difference , that the judicial law is but mortua , dead ; and may , where 't is thought fit , with the fore-going caution , be used under the new testament ; but the ceremonial law is mortifera , deadly , and cannot without falling from grace , gal. . ▪ . be revived . . when we speak of things moral , we are to distinguish between things naturally moral , that is ▪ such ( as love to god and our neighbour , and such-like ) which have an innate rectitude and holiness in them , which cannot be separate from them , and things positively moral , that have their obligation by a special positive superadded sanction , sothat their rectitude flows not from the nature of the things themselves , as in the former : as for instance , in the fourth commandment it is naturally moral that god should be woshipped , nature teacheth it ; but that he is to be worshipped on such a day particularly , that comes to pass by vertue of his positive command ; the first cannot be altered , the second by the lord may ; but till he alter it , the authority lies still on all , and it is equally sin to sin against any of them , though without the positive sanction , there is no obligation naturaly requiring obedience in some of them . . the sixth distinction is of the moral law in two tables , first and second ; the first contains our immediate worship , and service and obedience to god himself , and is comprehended in the first four commandments ; the second contains our mediate obedience to god in all the duties we owe to other , in the last six ▪ they were at first so divided by the lord himself , for there are ten in all , dent. . ▪ from this distinction take notice : . that all the commandments of the second table are of like authority with the first , god spake all these words ; yea , as it appears from acts . . it was our lord jesus . . the sins immediately against the first table , are greater then those against the second ; for this cause , matth. . . the first is called the first and great commandment : therefore . in morals ( if they be things of the same nature ) the duties of the second table cede and give place to the duties of the first table , when they cannot stand together ; as in the case of love to god , and the exercise of love to our father and neighbour , luke . . matth. ● . . when obedience to god and obedience to our superiours cannot consist ▪ we are to obey god rather then man , acts . . and we are to lore the lord , and hate father and mother ▪ luke . . . yet take notice , that ceremonials or positives of the first table , for a time cede and give place to morals in the second ; as for relieving or preserving our neighbours life in hazard , we may travel on the sabbath day , according to that scripture , i will have mercy and not sacrifice , and the sabbath was made for man , and not man for the sabbath , &c. . the seventh distinction ( which is ordinary ) is of the commandments into affirmative and negative , as ye see all the commandments in the first table are negatively set down , forbidding sin directly : thou shalt not have an other gods , &c. only the fourth is both negative and affirmative , forbidding sin , and commanding duty directly ; as also the fifth only , which is the first of the second table , is affirmative , all the rest are negative . this distinction is not so to be understood , as if nothing were commanded or injoyned in negative precepts , or as if nothing were forbidden in affirmative precepts ( for what ever be expressed as forbidden , the contrary is alwayes in plyed as commanded , and whatsoever is expresly commanded , the contrary is alwayes implyed as forbidden ) but the distinction is taken from the manner of setting them down , concerning which take these rules or general observations for your better understanding , many whereof are in the larger catechism . . however the commandments be expressed , affirmatively or negatively , every one of them hath two parts ▪ one affirmative , implyed in negative precepts , requiring the duties that are contray to the sins forbidden ; another negative , implyed in the affirmative precepts , forbidding the sins that are contrary to the duties commanded ; as for example the third commandment , thou shalt not take the name of the lord thy god in vain ; it implies a command reverently to use his name : so , to remember to keep holy the satbbath day , implies a prohibition of prophaning it ; in which sense all the commandments may in some respect be called negative ( and so a part of the fourth commandment is negatively expressed , thou shalt d●no work ) or affirmative ; in which respect christ comprehendeth all the negatives under these two great affirmative commandments , of love to god and our neighbour , for every commandment doth both enjoyn and forbid ; the like may be said of promises and threatnings , there being in every promise a threatning , and in every threatning a promise conditionally implyed : and this may be a reason why some commandments are negatively expressed , some positively , to show us that both are compredended . . though the positive commandment , or ( the positive part of the commandment ) be of alike force and authority with the negative , as to the obligation it layeth on us to duty , yet it doth not tye us to all occasions and times , as negatives do : hence is that common maxime , that affirmative commands tye and oblige semper ever , that is , they never want their authority , and we are never absolved from their obedience ▪ but they do not oblige and tye ad semper , that is , in all differences of time we are not tyed to the exercise of the duties enjoyned ; negatives again oblige both somper and ad semper , that is , alwayes , and in all differences of time : for instance , in the third commandment , the affirmative part is to use the lords name and ordinances holily and reverently in prayer , reading and hearing , &c. so in the fourth commandment we are required to sanctifie the sabbath , by wating on ordinances , &c. this makes these still duties , so as to pray , hear , &c. are still duties , but we are not to be , and should not be alwayes exercised in these duties , for we must abound in other duties also of necessity , and mercy , we must eat , and sleep , &c. and when we sleep , we can neither act love , nor sear . again , the negative part is , not to prophane the lords name in his ordinances ; this may not be done at any time : the reason of the difference is this , because in affirmatives we are not alwayes tyed to the acts of duties and graces ▪ but to the disposition and habit. habits are a spiritual quality , a ( vis ) or power sitting and enabling for bringing forth these acts ; and for the bringing them forth in the due time and season , when they shall be called for ; but in sinful things we are prohibited , not only the habits , but the acts also : the one is alwayes and ever a sin , but the other is not alwayes called for as duty . if any desire rules to know when a duty is called for ; as for instance , when we are to pray , hear , &c. it is hardly possible to be particular in this , yet we may try it by these generals . , any affirmative precept binds to present practise , when the duty required tends to gods glory , unto which every thing should be done ( as corinth ▪ . . ) and when the omission of the duty may dishonour him . . when it tends to others edification , and omitting will some way stumble and offend . . when some special providences meet and concur , to give opportunity for such a duty ; as for instance , the giving of aims when we have it , and some indigent person offers , whose necessity calls for it , gal. . . so when secrecy for prayer is offered , ( and no other more necessary duty at that time is called for ) which we are to watch unto , col. . . or when we meet with some special occasion or dispensation , pointing out to us this or that as a duty called for , such a providence invites us to the practise of that duty : for though providences will not make these things to become duties which are not duties , yet they will serve to time and circumstantiate duties that lye on us , by vertue of affirmative precepts . . some special occasions and times are set down in the word , as for praying morning and evening , for hearing the word on sabbath days ; and in these , and other the like duties , the examples of the saints , so recorded for imitation in scripture , would be observed as a copy and patern . . when they have not such inconveniences with them , as cross and hinder other moral duties of edification , love ▪ &c. for if they do that , they must yield and give place to these ; but if no other duty be called for , then they ought to be done , for we should be in some duty . and though such dnties be in themselves moral , suppose praying , hearing , and such others , which might be instanced , yet the timing of them , or going about them at such a time , and in such a manner ▪ is not moral simply , but as these are by circumstances called for . . when without sin such a duty cannot be omitted ; and although there be not any inward exercise of mind , or frame of spirit sutable thereto , yet the conscience calls for it , or there is some on special occasion or other that puts us to it . . observe , that this rule of negatives tying ad semper , or obliging in all circumstances of time , is not to be understood , but where the matter is moral ; therefore we would distinguish again betwixt negative morals , and negative positives , for positives , whether negative or affirmative , give still place to morals , as for instance , that part of the fourth commandment is negative ▪ in it ( that is , one the seventh day ) ●●ou shalt do no manner of work , yet sometimes , when necessity calls for it , some manner of works is lawful on that day , because it is only a negative positive , and not a negative moral : and so david's eating of shew-bread , was against a negative command , though not against a negative moral , but a negative positive . . take this rule , that in all commands , joyntly and severally , we would have special respect unto the scope god aims at by them all in general , or by such a command in particular : now the general scope is ( cor. . . . pet. . . ▪ ) perfect and absolute holiness , even as he is holy ; and therefore whatever he requires , he requires that ▪ it be absolutely perfect in its kind , as that our love to him be with the whole heart , &c. and so our love to others be as to our selves ; our chastity and purity , all must be absolute . ( see tim. . . ) this rule will teach us what we are to aim and level at : and whatever exposition of the commandments comes not up to this scope , is no doubt defective ; and by this rule only can we be helped to the right meaning of every commandment , for each of them has its peculiar scope , both as to the duties it requires , and sins it condemns . and by this rule it is that our lord christ ( whose exposition with that of the prophets is best ) draws in the least and smallest branches of filthiness to the seventh commandment , which dischargeth all things contrary to perfect and compleat purity . . the fifth rule is , that the law is spiritual , rom. . . and that not only outward obedience to such duties , or outward abstinence from such sinful acts is called for , but the law , having a spiritual meaning , calls for spiritual service , and that in these three : . as it requires spiritual duties , such as faith , fear , love to god , and ●● others ; right habits , as well as right affections , and outward actions , and therefo●● paul , to prove the spirituality of the law , instanceth in the habit of lust , rom. . ●● a thing thereby discharged . . the law is spiritual , in that the obligation thereof reaches to the spirite , and very inwards of the heart , affections and thoughts , as wel● as to the outward man ; the love it requires , is love with all the soul , heart and mind . hence there is heart-idolatry , murder , and adultery , as well as outward , therein condemned . . it is spiritual , in respect of the manner ; it requires as to all outward duties , that they be done to a spiritual end , from a spiritual principle , and in a spirital way , opposite to the carnal way , to which the unrenewed heart of man is inclined , in which sense we are commanded to walk in the spirit , gal. . . and so praying and praising , which this law calls for , is praying and praising in the spirit , corinth . , vers . , , . . a sixth rule is , that beside the duty expressed , there is more implyed in the affirmative commands ; and beside the sin pitched on , there is more forbidden in the negative precepts , even all duties and sins of these kinds , in whatsoever degree : as for example , in the affirmative commands : . where the duty is commanded , all the means that may further it are commanded likewise : hence under care to preserve our brother , levit. . . . it is commanded that we should reprove him , &c. . where any thing is commanded as a duty , all duties of that kind are commanded , as keeping holy the lords day , is commanded in the fourth commandment : there hearing , praying , watchfulness all the week over , and all things belonging unto the worship of god that day , such as tythes , that is , maintenance for a ministry , calling of fit ministers , bulding churches , &c. are required , though they be not all duties of that day . . where a duty is required , the owning and suitable avowing of the duty is required also : and so believing in god , and the profession of faith are required in the same commandment , rom. . . . where the duty of one relation is repuired ( as of childrens subjection ) there is required the duty of the other relation ( as of parents ) yea , and also of all under that name . again , in negative precept ; observe : . where great sins are forbidden , all the lesser of that sort are forbidden also : as under adultery , murder , and idolatry , all light , obscene whorish words , wanton looks , unchaste thoughts , revenge , rash anger , wordly affections , &c. are forbidden ; and they are comprehended and prohibited under the grossest terms , to make them the more detestable , odious , and dreadfull . . all means that may prevent these sins are commanded , and all snares , or occasions , or incitements to them are prohibited . . where any sin is forbidden , there the least scandal about it , or the least appearance of the guilt of committing it , is forbidden also ; for god will have his people holy , and shining in holiness , unspotted , and without scandal , and abstaining not only from all evil , but from all appearance of it , thess . . . . we are not only forbidden the committing of such sins our selves , delighting in them , and inclining to them , but accounting light or little of them in others ; yea , we are commanded and ought to mourn for them , when committed by them . . the seventh rule is , whatever duty lies upon others , we are commanded in our places to further them in it , as masters are to further their servants , husbands their wives , one neighbour another ; by advice , direction , incouragement , prayer , and other helps , as in the fourth commandment is clear , where the servants duty , & the strangers , is imposed on the master ; and whatever sin is discharged in our selves , we are discharged any manner of way to partake in the same with others , whether by advice , example , connivance , ministring occasion , or by sporting and laughing at it in ●hem ; for so the rule is , tim. . . keep thy self pure , partake not of other mens ●ins : men may be free themselves ▪ as to their own personal breaches , and yet high●y partake of others breaches of the law. . the breach of one commandment virtually breaks all ; there is such a connexion and linking together of the commandments , that if the authority of god be ●lighted in one , it is so in all , jam. . . . john . . . on thing may in divers respects ( as an end or means ) be commanded or forbidden in many , yea in all the commandments ▪ as ignorance and drunkenness are , because they disable for all duties , and dispose to all sins : of this kind is idleness also ; and so knowledge , sobriety , watchfulness ▪ &c. are commanded in all the commandments ; for without these men are unfitted and incapacitated for performing any commanded duty . . the tenth and last rule is , the law is holy , just , and good : therefore the least motion against it , or discontentment with it , is sin , rom. . . in sum : take these few watch-words concerning the obligation of the law. . that it obligeth to all duties , and to all sorts of duties , publick , private to god , to others , and to our selves : and that words , actions , gestures , yea thoughts , and the least motions of the heart , come under its obligation : his commandment is exceeding broad , so that there is nothing so little , but it ought to be ruled by this word , and that in all persons of all ranks , whether as to doing or suffering . . that it obligeth to the right manner of duties , as well as to the matter , and to every thing that belongeth to duties ; and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded . . that it obligeth the whole man , the outward , in deeds , words , gestures , and appearances or shews ; the inward , in the understanding , will , affections , memory ; consciences ; and so it requires that the mind , will , and whole nature be sanctified , and conform to all these commands . . that it obligeth to obedience in all these alwayes , and in the highest degree , so that the least disconformity in habit or act is a transgression , the obedience it requires is perfect in all these respects , that not only there must be no breach of any of these commands directly , much lese a continuance in a breach ; but that also . there must be no appearance of breaking them , thes . . . . there must be no consent to break them , though it come not forth to act , matth. . . there must be no casting our selves in the way of any temptation or snare , whereby we may be inticed or occasioned ( to speak so ) to break them ; as davil was by his looking on a woman , sam. . . which job guards against , job . vers . ▪ . there must be no corrupt motion , affection , or inclination to evil , even where it gets not assent , there must be no tickling of delight in the thing , though the heart dare not consent to act it , nor any discontentment with the restraint that keepeth from such a thing , or secret wishing that such a thing were lavvful ; but on the contrary , we must account every commanded thing right , psalm . . . the involuntary motions of the mind which never get assent to any of these evils , nor are delighted in , yet even these are prohibited by this law , because they flow from a corrupt fountain , and are the evidences of disconformity to gods image in our nature , and they ought not so much as to be in us . hence doth the apostle complain of lust , rom. . though resisted by him . . it teacheth not only to streams of actual corruption , but to the fountain of original sin , whereby we entertain within us the seed and incentives unto actual evils that contradict this holy law. by all which we may see what holiness it calls for , and how often ( if we were examined in all the commands by these rules ) we would be found defective and faulty , and what matter of humiliation and repentance we may have for what is past , and what challenges we may have hereafter from this law , with what need of continual applications to the blood of sprinkling , and of washings in that open fountain , to the house of david , and inhabitants of jerusalem , for sin and uncleanness , and what need of endeavours to have our steps ordered more exactly according to it . before we close the preface , i shall first add two distinctions more , then two more rules : . give you some scriptures for your memories cause , . give some directions or helps to those who make conscience to study this law. . answer and clear a special case . . then ye would distinguish betwixt this law as given to adam , and as given to israel : for as given to him it was a covenant of works , but as given to them it 's a covenant of grace , and so from us now it calls for gospel-duties , as faith in christ , tim. . . repentance , hope in god , &c. and although it call for legal duties , yet in a gospel manner ; therefore we are in the first commandment commanded to have god for our god , which cannot be by sinners obeyed , but in christ jesus , the covenant of works being broken , and the tye of friendship thereby between god and man made void ; so that now men , as to that covenant , are without god in the world , and without christ and the promises , ephes . . . . and so our having god for our god , ( which is pointed at in the preface to the commandments ) and christ for our saviour , and closing with his righteousness , and the promises of the covenant ( which are all yea and amen in him ) must go together . . distinguish betwixt the divers administrations of the covenant of grace , and of the law , in respect of positives , falling under the second commandment ; for that commandment tyed the israelites before christ to circumcision , sacrifices , the seventh day of the week , and other ceremonies agreeable to the administration of the law , and covenant of grace then ▪ but now it forbiddeth them to us , and requireth other duties , for the priest-hood being changed , there is of necessity a change also of the laws belonging thereto ; yet that commandment , as a part of the moral law , doth perpetually oblige and tye to worship god , and none other , and that according to the manner which he prescribes . next unto the rules already laid down for the better understanding of the commandments , we add two more . the first is , that the commandements are so to be expounded , as that none of them may contradict another , that is , there is nothing commanded in one that is forbidden in another , or contrary ; one duty doth not justle with not thrust out another , but they differ only ; and then two duties coming together , in that case one of them ceaseth to be a duty for that time ▪ as is said in that distinction of affirmative and negative commands . the second rule is , that all these commandments bind and call for obedience from men , according to their places , and other qualifications and circumstances : the fifth commandment calleth for one thing from a magistrate , another from a subject ; a magistrate is to edifie one way , a minister another , a private christian another ▪ a servant is one way to reprove his fellow-servant , a master another way : the law requires more from a man of parts , power and riches , then from another , as to exercise and improvement of these gifts : the law being just , has in it a proportionableness to places , parts , &c. and sets bounds to stations , but alters them not , nor confounds them . . for the help of your memories , and that ye may have these rules more obvious , ye may draw them all under these five scriptures . the first scripture is , psalm . v. . thy commandment is exceeding broad ; which though it be more extensive in its meaning , yet it doth certainly include this law , which in an especial way is the commandment , and in the sense and comprehensive meaning thereof is exceeding broad ; for it takes in the fulness and extent of the whole law , in its obligation , as to all things , persons , and duties of all sorts . the second scripture is , rom. . . which speaks to the spirituality of the law in the obedience which it calleth for , the law is spiritual , the third scripture is , rom. . . which speaks the perfection of its nature , the law is just ; therefore fretting against what it commandeth , or wishing it were otherwise , is a breach thereof ; it is holy ; therefore to be discomformable unto it , is to be unholy ; it 's good , and therefore it ought to be loved and delighted in . the fourth scripture is , tim. . . and it speaketh the great end of the law ; the end of the commandment is charity out of a pure heart , and a good conscience ▪ and faith unfeigned ; which threefold end speaketh out the absolute purity and holiness called for in our love to god and others , so as to have a good conscience in this before god : all which must flow from unfeigned faith without presumption , resting on jesus christ , who is in this sense the end of the law. the fifth scripture is , tim. . . the law is good , if a man use it lawfully : and this guards against abusing of the law , and putteth us to the lawful use of it : there are extreams in abusing the law ; as . when it is used to see righteousness by it . again . when the authority of it is pretended for something it warrants not , such as the traditions of the fathers , matt. . seeking of salvation by the observation of circumcision , &c. . when its authority in practise is denyed . . when it is turned from practise to vain speculations and questions . . when it is so used as it deters and scares from christ . . when it is so made use of , as it oppresses and discourages a believer , for whose sake ( tim. . . ) it was never made or appointed , as to its threatnings and condemning power : and lastly , in a word , when it is not used to the ends , and in the manner expressed , in the former scriptures . fourthly , because the study of this law is so singularly useful , we not only press & commend it , but add further some few directions , whereby we may be helped rightly to use it , and to guard against the abuse of it in our hearing and reading of it . . the first direction is , ye would look on it as gods word , and take it as if ye heard himself from sinai pronounce it , that so ye may tremble ; and be more affected with holy fear when ever ye read , hear it , or meditate upon it ; for so was the people affected when it was first promulgate . . be much in prayer for grace to take up its meaning ; david ( psal . . , &c. ) prayed often for this , and thought it not unbecoming a king , yea a believing king , and a prophet , to study this law , and pray much for opened eyes to understand the meaning thereof . . in your reading seek to understand so as to practise it , for that is the end of knowledge , and the end the law it self aims at , deuv . . . . we knowing no more in gods account then what we endeavour honestly to practise ; and not aiming at practise , indisposeth both for understanding and practise , and makes men exceeding careless . . as ye hear and learn any thing to be duty or sin , reflect on your selves , and try whether that be sin in you , and how far short ye are in that duty , for this is the proper use of the law , to reveal sin and transgression , rom. . ● . and therefore it is ca●●ed a glass , jam. . . . and ye would look in it so as ye may know what manner of persons ye are , and may know what sports are upon you . . when the law discovers sin , ye would open your bosom to let in convictions ; for the law entered that sin might abound , not in practise , but in sense feeling , and conscience , rom. . . and follow these convictions by repentance , till they necessitate you to flye to christ , and leave you there . . take help from christs sermons , and the prophets , to understand this scripture , for they are the only canonical ; and therefore the best commentary upon the commandments ; yet ye would not despise the light holden forth in humane writings , such as the larger catechism , which is very full as to this , and if concionably improved , will prove exceeding profitable for your instruction . lastly , the grave case that we would speak unto , before we enter particularly on the commandments is ▪ whether any of these commandments may be broken in our sleep , by dreams , imaginations , actions , &c. which otherwise are unlawful , or whether when a man is sleeping and dreaming he be subject to the rule of the law , and if its obligation extend to him even then ? this question hath its own difficulty , and althought it be not good to be curious in it , yet it wants not its own profit , as to the peace and quietness of gods people , or to their humbling and stirring up unto repentance , if it be rightely decided . i know almost all run on the negative , as if men were not in the least guilty of sin by such dreams ▪ upon this ground , upon this ground , because they are not then in a capacity to use and exercise their reason , but that they are in this case as mad , distracted , o● frantick men . i desire to be sober in speaking to this ; yet i shall adventure to speak my mind a little about it , with the reasons of it . and . we say there is a great difference betwixt sleeping dreaming men , and mad-men . . because madness is wholly in it self penal , and is a disease following sinful man as other diseases : but so it cannot be said of such dreaming ; for as sleep was natural ( there being before adams fall a day and a night as well as now , and there being an instance then of adams sleeping ) so must dreaming be , being procured by the restlesness of the fancy ; and the roving of the imaginations , which is some way natural ; but that men dream of such subjects , or that their dreams are of such a nature ( as filthy or prophaine ) seems clearly to follow sin , which dreaming simply doth not ; and therefore man is not so passive in this , as in madness . . because in dreams men have more use of reason , then in madness , though ( as the school-men say ) that use be imperfect , yet as they grant ( and experience confirmeth it , and augustine lib. . confess● acknowledgeth it in himself ) their may reason and debate in sleep , yea sometimes reject some motions , and though dreaming yet not give consent unto them ; and that upon reasons which at other times possibly they will imbrace . hence is it that there is a sort of sutableness and likeness betwixt mens dreamings ▪ and their rational actings when walking ; children and mad men , or men in a distemper , having more foolishnese and less reason in dreams , then these who have more use of reason ; but wise men in a distraction , and natural fools , have no such difference then : beside , we conceive that dreaming is more proper to reasonable men then beasts ▪ and to men that have exercise of reason then to children , but madness may be in all . . because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason , then it can be said to have upon him when in madness , as to the things committed by him in it . . neither is it without some weight , that under the law , levit. . deut. . . sacrifices and washing ▪ were appointed for some sins committed in sleep and dreaming ( whatever they be in themselves ) which were not appointed for the sins of such as were frantick : all which put together , and duly considered , we cannot look upon sins , i mean things otherwise unlawful , in dreaming ; and sins in distraction , as equal . yet secondly , there be some things that we willingly grant in this matter : as . that we do not comprehend under these sinful dreams every passing transient thought or motion in sleep , which has meerly an idleness and unprofitableness with it , which though it might possibly be siuful in men waking , ( when they should aim in the least thought at something edifying ) yet we think dreams that are meerly ( so to say ) negative , that is ▪ not sinful on the matter , are not to be accounted sins ; nay , not yet sins historically , as it were , objected to the fancy , or only objectively proposed ▪ i say they are not sinful , because mans fancy at such a time is open to such representations ▪ and cannot hold them out , especially seeing they may possibly be carried in by the devil , who certainly waits these times ; but there are other sinful dreams , such as that spoken of , levit. . through occasion of which there is effusion of seed , rising in passion , delighting in revenge , it may be ( as we have heard ) to the committing of some act , such have ( as it were ) a more diliberate consent with them , and sometimes delight , yea , sometimes external motion of the body endeavouring the accomplishments of its desires : in all which it seems hard to say , that a man is passive only ; and when the subject of the dreams are such things as a natural conscience will scare and tremble at , it is of these we speak . . we conceive there is a great difference , as to degrees of sinfulness , betwixt such sinful motions , desires , delectations , &c. that are in a waking man , and the same in one a sleep ; the guilt is much less by many degrees in the one , then in the other . . a difference is to be made betwixt gross sins objectively represented to the fancy in sleep , and the same sins which are not only sorepresented , but also have more setled motions following thereon . . there is a difference also betwixt distempered men in their dreams of this kind , and men who are sober , and well at themselves ; yet we cannot but incline to think , that there is some guilty that may and ought to be repented of in such dreams , and so that men may in their sleep sin against these holy commandments , seeing that in many dreams , as in many words , there are divers ( even sinful ) vanities , eccles . . . this truth is something clear from the grounds already laid down ; but we shall for further clearing and confirming of it , and these following arguments . the first is this . . that tickling delight , as an evil against the law of god , is a fruit of original sin , which sin infects all our imaginations , and make them evil , genes . . . yea , they are the flowings out of habitual lust , which is now natural to us ; and if they be a fruit of that tree , or a daughter of that mother , must they not be of the same nature , and so sinful ? and that they must flow from original sin , may thus be made out ; that none can imagine such dreams to have been incident to adam , in the state of innocency , while all was pure , even though sleep and dreams were natural to him : and this may be confirmed from that one maxime of the school-men , that adams innocency was capable of no deception , nor of any thing which might make him sad , either sleeping or waking ; but such dreams certainly imply both . if it be said , such dreams may be from an external cause , as the devils objecting such and such things to men in sleep : i answer , i grant in part it may be so ; but . though he object them to us sleeping as well as waking , yet it is , we that entertain these objected representations , it is we that delight in them , and move by them , though tempted thereto by him : we may say he is father and as it is , acts . . he filleth the heart , and furnisheth fewel ; but we are the mother ( i say it is our corruption ) that bringeth forth , and can any say , that if there were no corruption within us , that these would be so entertained ? . though they come from him as an external cause , yet considering that our nature is inclined to such things , so that powder or flax taketh no sooner with fire cast into them , then our corrupt nature doth with these temptations : is it possible to imagine that a dart of temptation should be thrown in , and not at least awake and stir the savour of corruptions ? indeed , pure nature in our blessed lord ( who was without original sin ) was like water , presently to quench all such fiery darts . . if they come from the devil , to what end can he object them to men ; it must either be because they are sinful , that being his aim to defile them thereby , and draw them to sin , or because they are troublesome and heavy to men , he having delight also in mens misery , but such dreams are no way weighty and troublesome to the most part of men , that therefore is not his aim , nor would they be so much burdensome to others , were it not from their apprehension of guilt under them ; and therefore satans aim must be thereby to defile men with sin . . argument which confirmeth the former , ( and let us consider it with reverence ) our blessed lord jesus was made in all things like unto us , except sin , none of the fruits of original sin , which are sinful , are to be found in him ; and yet , i suppose , none can without horrour imagine such dreams to have been incident to him , or that his absolute holiness was capable of them . he is the only instance of one free from original sin , yet may he be supposed lyable to any other penal thing , excepting . what implies sin . . what implies distempers and infirmities in the contemperature and constitution of his body from inward causes , because he had no inward cause , being free of sin as adam before his fall ; and therefore not naturally ( i mean from inward principles , or necessity , as we are ) subject to sickness or death . . the third argument is , that men are often accessary to these sinful dreams themselves , either . by excess , disposing themselves to such inclinations , or . by a loose mind that delights in following such things throughout the day in their more reasonable meditations , and more determinate purposes ; it being ordinary , that dreams follow much the constitution of the body , or the habitual strain of our practise : in which respect mens callings , or particular imployments , will run up and down before the fancy in their sleep , and so their sinful exercises also : or . by not praying to god to guard against them , and neglecting to press more after mortification for that end : or . by not being suitably affected with them after they are past and gone : in which cases even the school-men ( who are not the most rigid and tender casuists ) will grant ( all things being considered ) sin to be ex consequenti in dreams ; and we suppose few fall in such dreams , who may not in one circumstance or other read their accession to sin therein , and though our frame and constitution be in it self natural , yet that it should incline us sleeping or waking to any thing sinful , that is and must be from corrupt nature , seeing it clearly speaketh the inordinateness of our natural inclination . . the fourth argument is from the law of washings and sacrificings for the sin of uncleanness in mens dreams , when they pass seed in their sleep , which seemeth to say thus much , that both sleeping and waking men should be holy ; and although there be sacrifices and cleansings appointed for somethings that are not morally sinfull , as the touching of a dead body , having leprosie , &c. yet simply to say so of the case in hand were hard : for . if it be said there was no moral sinfulness in that kind of pollutions , what then could these sacrifices and washings signifie ? if any say , as they must say , they looked to secret actings of original sin , it doth confirm what we have said : but . is there in any such things as are not accounted sinful in themselves , such a dependency upon , or likeness to any commandment , as there is in that which is mentioned levit. . to the seventh commandment , to which it seemeth to have a direct reference ? . the fifth argument may be taken from the extent of the law , which reacheth to the whole man outward and inward , soul , heart , mind , and if to the whole man , then why not to the fancy , memory , imagination , &c. and we are sure when spirits are made perfectly comform to the law of god , there will not be found in them any such fancy imaginable as consistent with it : besides , doth not this law oblige and tye alwayes ? even sleeping men ( as we conceive ) are under the negative precepts of it , that is , although they be not bound to pray and hear in their sleep , yet they are bound not to murder , nor commit adultery , &c. in their sleep ; and the more renewed and holy christians are in their ordinary walk , so are they in their dreams ; and even in this sanctified persons differ from unrenewed ones . . the sixth argument it this , we suppose these grounds that prove involuntary lust in the first motions thereof , and before they can come to consent to be sin , will infer these motions in sleeping men ( of which we speak ) to be sinful also : for . though these motions of lust be involuntary , and weaken not the deliberate use of reason more then the other : and . though they be in the regenerate wrestled against , and not approved more then the other , yet because these are not according to reason , ( though not brought forth by it ) and not answerable to that simple purity and angelick holiness which should be in man , and it is hard to imagine the most passing motions of lust running never so swiftly through us , not to leave behind them some dreg of defilement by reason of our corruption , that sideth still in less or more with temptation ( which cannot be said of sins objected by the tempter to our lord ) and such lusts , or motions of lust , have still by the orthodox , according to pauls doctrine , rom. . been thought sinful upon the foresaid reasons , and we see not but these same reasons will hold here . lastly , we add , that generally the consciences of the godly look on this kind of practises , although committed in sleep , with horrour , and no reasoning or disputing will truly quiet them , till they be humbled before god under them , and yet they use not to be so troubled in other things that are meerly ceremonial : how doth augustine complain of this , yea confess and lament it , confess . lib. . cap. . ( though elsewhere he accounts it no sin ) yet he crys out of it , and that he thought it a mercy , that he had not done what in sleep he consented to act , reperimus nos non fecisse , doleamus tamen quoquo modo in nobis factum suisse , it grieves him that it should be any way done in him , and he aggreadgeth it thus , that he had not alwayes rejected these as sometimes he had done : and do not the godly sometimes in their sleep make opposition to these motions ? and how often do they in prayer wrestle against this evil , and that ( as i conceive ) from another apprehension of it then simply , because of any punishment or affliction that is in it ? for many things more afflicting do not so effect them ; and yet even these know the reasons that are made use of against the sinfulness of it , which maketh me think there is something directly against conscience and purity in these sinful actions or motions . to conclude , sure we are this opinion is not unsuitable to the end of the law , and that absolute purity and angelical holiness god calleth for in it ; namely , that not only when we are awake we are to be still with him , but that our sleep should not break our communion with him : and certainly it is most safe for man to humble himself under the sense of his sinful nature , and the sad necessity of sinning , both waking and sleeping , he hath brought on himself ▪ that thereby he may the better press on himself the necessity of a mediator for righteousness , which are the great ends and uses of the law. we come now more particurarly to the words which the lord himself spok : concerning the number of these commandments , and general scope of them ( as hath been said ) there is no question : but there be four things we would speak a little to , for further clearing of the text , before we come to speak particularly to the first commandment . the first is , whether these words , i am th● lord thy god , &c. be a part of the first commandment , or a preface to all the ten ? answ ; we think it is a ground laid down for pressing and drawing forth our obedience to all the commandments , yet it hath relation more especially to the first commandment ▪ as the negative expression there cleareth , which is , th●● shalt have no other god● before 〈◊〉 that is , no other then me : what me ? even me the lord thy god that brought thee ●ut of the land of egypt : so then there is a special relation betwixt this commandment and the preface , as including the positive part of this negative commandment , and it doth especially clear these three things . . what is the right object of worship , it is jehova , elohim , the lord , that sheweth the unity of the divine essence ; for so ●●hovah , being a word in the singular number , is ordinarely look't on as pointing out this , then elo●im , which is a word in the plural number , speaketh the plurality of persons in the god ▪ head ; so that the lord commanding and requiring obedience , here is one god , and three persous . . it cleareth what is the right channel in which our service should run , it is in the channel of the covenant , our obedience is to be directed , not to god abstractly considered , but to god as our god , i am the lord thy god , saith he , and thy god by covenant ; so the expression is , deut. . . that thou m●●st fear this glorious and fearful name , the lord thy god. this maketh our service and worship sweet and kindly ; and without this relation there can be no acceptable service performed by sinful man to god ; and that relation ( that by the covenant of works once stood betwixt them ) being broken , it saith it must be made up again , which only can be done in christ : and it saith also , that this relation to god in him , and obedience to the law , can consist well together . . it cleareth what is the right and great motive of obedience , to wit , the benefit of redemption , love and thankfulness , upon that account , constraining to the performing of these duties that are commanded , that they may be done willingly , and in a chearful manner . secondly , it may be asked , why the second commandment , and the fourth commandment , have reasons pressing obedience annexed to them , which none of the other hath , at least expresly set down by the lord ? answ . this may be a reason , because all the other commandments are by the law of nature determined in mens consciences , and the sins against them are by natures light seen to be evil ; but the substance of these two , to wit , what way he will be worshipped in externals , and on what day as the solemn time of worship , being determined by gods positive law , they are not so impressed on mens consciences as the duties required in the other commandments are ; therefore the lord addeth reasons to each of these to perswade to the obedience of them , as to the second , i am a jealous god ; and therefore will not admit of any the least appearance of declining from me , even in externals , and to the fourth , keep the sabbath day , for i have put a difference betwixt it and other dayes , though before there was none , which is further amplified in the text : now by this reason ( which is also given by the school-men ) it may appear , that the second commandment concerning outward worship , according to our way of distinguishing them , i● distinct from the first , which requireth the inward worship due to god : for the first commandment is moral-natural , and can never be altered , and has as much impression on a natural conscience as any ; and therefore , according to this ground , needed no reason . thirdly , it may be observed also , that some commandments have promises added to them , which others have not ; not that any commandment wants implied incouragements , but in some they are expressed , as in the second . he sheweth mercy to thousands , &c. and in the fifth , that thy days may be long , &c. the reason given why promises are particularly expressed in these two is , that obedience to these two seemeth to bring most hurt to men , and is most contrary to their corrupt wills and affections ; it seemeth not so prejucidial , nor is it so obnoxious to the hatred of the world , that men love god , and fear him in their hearts , &c. as it is outwardly to confess him before men , and that by adhering close to the true manner of worshipping him : this maketh men obnoxious to persecutions , crosses , losses , &c. to be seriously taken up in the externals of godliness , sometimes bringeth much prejudice with it , and is to many troublesome , and so to be obedient to superiours , and tender of inferiour● , is not easily condescended unto ; therefore god to counterbalance the difficulties that accompany the obedience of these two commandments , hath added promises to them , the more to incourage and stir up to the obedience of them . the fourth thing we would take notice of is , that some commandments have threatnings expressed in them , which others have not , as the second , and the third , not that any commandment wanteth implied threatnings , but the reason is , because men ordinarily count light of the breach of these two commandments , if they be ( as they think ) honest at the heart , though they be very negligent and careless in many outward things ; and though in the manner of worship they be very slight and perfunctorious , yet if it be to the true god , they think the less of it : and so also men are given to count very light of reverent using gods holy name ; therefore he hath put a threatning to both these commandments , to make men know he will not so easily pass them , as men oft-times imagine ; and that all these three , reasons , promises , threatnings , are added to the second commandment , it doth very clearly and convincingly shew of what concernment that commandment is , and how ready men are to break it , and that there is special consideration and regard to be had to it , so far is it from being to be attempted to be expunged out of the number , exod. . . thou shalt have no other gods before me . in this first commandment we may consider these two : . the thing commanded . . the qualification of the command . the thing commanded is negatively set down , thou shalt have no other gods , directing to the right object of worship , and differencing the true god from all supposed gods ; for though there be but one god , yet are there many who are called gods , corinth . . , , . the qualification added , is in these words , before me , which tend not only to the aggravation of the sin here discharged , as being done in his presence , and done , as it were , in contempt and despite of god who alwayes sees ; but especially to shew the extent of the prohibition ▪ that it tyeth up not only from outward idolatry , but even from that which is inward and secret , and that men see not , and is known to god only ; and so this commandment requireth not only external worship , but that which is inward and spiritual before god. hence the scope of this first commandment lieth clearly in these two things , ( wherein it differeth from the second ) to wit , . that it sheweth who is the right object of worship , and directeth men thereto . . that it regulateth mens internal worshipping of god , and calleth for that , whereas the second commandment supposeth both these , and directeth as to the manner of worshipping the true god in externals , and regulateth these . this commandment , as all the rest , hath a positive part requiring something , and a negative part prohibiting something : we shall , in the first place , speak to what is required here , and we take it up in these three things . . and first it requireth the right knowledge of god ; for there can be no true worship given to him , there can be no right thought or conception of him , or faith in him , till he be known : he must be known to be one god in essence , deut. . . and three persons , john . . he must be known in his attributes and essential properties , jnfiniteness , immenseness , unchangeableness , eternity , omnipotence , omniscience , wisdom , goodness , justice , and faithfulness : he must also be known in his special works , whereby his soveraignty and majesty appeareth , as his works of creation , providence , redemption , and what concerneth it ; as the covenant of grace , and its terms ; the mediator , and his offices : no service or worship can be offered to god , nor can we have any ground of faith in him , without some measure of distinct knowledge of these . . it requireth from us a suitable acknowledging of god in all these his properties : as . that he be highly esteemed above all . . loved . . feared . . believed and trusted in . . hoped in . . adored . . honoured . . served and obeyed . and so . he must be the supreme end in all our actions , that should mainly be aimed at by us . . it requireth such duties as result from his excellency , and our acknowledging him to be such a one : as . dependance upon him . . submission to him , and patience under cross dispensations from him . . faith resting on him . . prayers put up to him , . repentance for wronging him . . communion , and a constant walking with him . . delighting in him , . meditating on him ; and such other as necessarily may be inferred as duties incumbent to creatures in such a relation to such a god , whose excellency and worth calleth and inviteth men to all suitable duties . next , it is necessary that we add some advertisements to these generals . and . that the commandment requireth all these , and in the highest and most perfect degree . . that it not only requireth them in our selves , but obligeth us to further them in all others , according to our places and callings . . that it requireth the diligent use of all means that may help and further us in these ; as reading , meditation , study , &c. . that these things which in some respect may be given to creatures , as love , fear , &c. yet when they are required as duties to god , they are required in a far more eminent way ; so that creatures must yield and give place when god cometh in competition with them in these ; and these things which are proper to god , as resting on him , adoring of him , are to be given to no other . . all these things are so required , as none of them thrust out another ; but that all so consist , as every duty may keep its own place , without prejudice to any other . in the next place , we would consider the negative part of this commandment , for the extent thereof will be best discerned by considering what is forbidden therein , and how it may be broken : it is indeed the commandment , in reference to which , beyond all the rest , almost the generality of men think themselves most innocent ; and yet upon tryal it will be found , that men are most guilty of the breach thereof : we may look upon the breach of this commandment more largely , as god is any way wronged in that which is his due ; or more strictly , as it relateth to that which is more properly idolatry . being more largely considered , it is broken two wayes . . when what is proper and essential to god , is denied to him in effect , or practically ; as when he is not accounted eternal , omnipotent , one blessed god in three persons : and thus men are guilty , either in opinion or in practise , when they walk so before god , as if they thought him not omnipotent , omniscient , &c. and so tit. . . it is said of some , that they profess to know god , but in works they deny him . . it is broken , when any thing unbecoming the holy majesty of god is attributed unto him ; as that he changeth , favoureth prophanity , &c. so psalm . . it is said of some prophane men , that they thought him like unto themselves . these two may be called more general idolatry ; we shall speak further to them afterward . . the third way it is broken ( considering the breach of this commandment strictly ) is by attributing that which is due to god , and properly belongeth to him , to creatures ; as trusting in them , calling on them by prayer , accounting them omnipotent , omniscent , or believing that they have influence or power to guide the world , which some do attribute to stars , to the heavens , to fortune , to saints , to angels , yea to devils , this is properly idolatry : and because it is the chief scope of this commandment , and we are bidden expresly to keep our selves from idols , john. . we shall insist a little on it . and . we shall premit some distinctions of idolatry , . shew how men fall in it . . what are the special idols men commit idolatry with . . which are the most subtil and dangerous idols . . give some rules whereby ye may try this sin of idolatry , even when it is most subtil . and . idolatry may be distinguished , . into idolatry against the first commandment , when worship is not directed to the right , but to the wrong object ▪ and idolatry against the second commandment , which striketh against the prescribed manner of worshipping god : we are now to speak to the first ▪ . this idolatry is either . doctrinal , or idolatry in the judgement , when one professedly believeth such a thing beside god to have some divinity in it ; as heathens do of their mars and jupiter ▪ and papists do of their saints : or . it is practical , when men believe no such thing ▪ and will not own any such opinion ▪ yet on the matter they are guilty of the same thing as covetous men , &c. the first taketh in all heathens , turks , hereticks , that by their doctrines and opinions wrong the true god , or his worship : the second taketh in all self-seeking , ambitious , covetous , and voluptuous persons , &c. who fall in with the former in their practise , though not in opinion . . it may be distinguished into idolatry that hath something for its object , as the egyptians worshipped beasts , and the persians the sun or fire , and that which has nothing but mens imaginations for its object , as these who worship feigned gods ; in which respect the apostle saith , an idol is nothing , cor. . . . we would distinguish betwixt the objects of idolatry , and they are either such as are in themselves simply sinful , as devils , prophane men , or they are such as are good in themselves , but abused and wronged when they are made objects of idolatry , as angels , saints , sun , moon , &c. . distinguish betwixt idolatry that is more gross and professed , and that which is more latent , subtil , and denied : this distinction is like that before mentioned into opinion and practise , and much coincideth with it . . distinguish betwixt heart-idolatry , ezek. . exod. . . . and , . and external idolatry , the former consisteth in an inward heart-respect to some idol , as this tumultuous people were inslaved to their case and bellies in the last two fore-cited places ; the other in some external idolatrous gesture or action . in practical idolatry we are to distinguish betwixt the letting out of our affections upon simply sinful objects , and the letting them out excessively upon lawful objects . thus men are guilty of idolatry with sinful objects , when they love and covet another mans house , wife , or goods , when things unlawful and forbidden have the heart . again , men are guilty of idolatry in making lawful objects idols ; as when by excess or inordinateness of love to their own means , wife , house , &c. they put them in gods room , as nebuchadnezzar did with babylon , dan. . . so then , in the former sense , men make their lusts or sins . whatever they be , their idols , gluttons that serve their appetite , drunkards their drunkenness , make their bellies and appetite their idol ; for to whatever men yield themselves to obey , they are servants unto that which they obey , rom. . . an idol is something excessively esteemed of , and idolatry is the transferring of gods due , outwardly or inwardly , to what is not god , whether we esteem it god or not . we shall first speak of practical heart-idolatry , especially when lawful things are made idols , which is the most subtil kind of idolatry , and that which men most ordinarily fall into : and it may be cleared these five wayes , by all which , men give that which is due to god unto creatures . there are five things that are incontrovertibly due to god , to wit , . estimation and honour above all . . love with all the heart . . confidence and trust . . fear and reverence . . service and obedience . first then men commit idolatry , when any thing , even any lawful thing , getteth too much respect from them ; so that their happiness is placed in it , and they can less abide to want it in effect , whatever they may say in words , then communion with god himself : when men have such an excessive esteem of wife , children , houses , lands , great places , &c. and when they are taken from them , they cry as micah , judge . . ye have taken away my gods from me , and what have i more ? when all the other contentments a man hath , yea all the promises , and god himself also ▪ proveth but of little value to him , in respect of some particular he is deprived of by some cross despensation ; it is a token it had too much of his heart : try this by two things . . when any beloved thing is threatned to be removed , it then appeareth how it is affected , and stuck unto . . what is made use of to make up that ; see a notable difference betwixt david and his men , or most of them , sam. . . when he wanted asmuch as they , they know no way to make it up , therefore they think of stoning him , but he incourageth himself in the lord his god : they had no more left at all , its like , he hath his god abiding , in whom he may yet be comforted . the second way whereby men commit idolatry with creatures , is in their love which is due to god with all the heart ; but men ordinarily give away their hearts to creatures , in being addicted to them in their desires , seeking excessively after them , in their doating on them , or sorrowing immoderately for want of them . hence the covetous man who loveth the world , john . . is called an idolater , coloss . . . ephes . . . thus it discovered it self in achab , who so loved naboths vineyard , that he could not rest without it : so demas idolized the world , when for love of it , he forsook his service with the apostle ( though it had been but for a time ) tim. . . mens love to creatures is excessive . . when their contentment so dependeth upon them , as they fret when they cannot come at the enjoyment of them , as we may see in achab , when he cannot get naboths vineyard , and in rachel for want of children . . when it stands in competition with god , and duty to him is shufled out from respect and love to the world , or any thing in it , as we see in demas , tim. . . . though duty be not altogether thrust out , yet when love to these things marreth us in that zealous way of performing duty to god , as it did in eli , sam. . . who is said to honour and love his children above god , vers . . not that he forbore them altogether , but because his sharpness was not such as it should have been , and ( as it is like ) it would have been , had not they been his own sons whom he too much loved ; whereas to the contrary it is spoken to abrahams commendadation , that he loved god , because he with-held not his only son when god called for him . . the third is , when confidence and trust is placed in any thing beside god , ( to wit , excessively , as before we said of love . ) thus when a mans protection is placed in men , though princes , psalm . . or in multitudes , or in horses and armies , it is idolizing of them . thus rich men may make ( as it is joh , . gold their confidence , and fine gold their hope ; that is , when men account themselves secure , not because god hath a providence , but because they have such means ; as a●a trusted to the physicians , and not to god ; namely , in that particular , the cure of his disease ; or as the rich man , luke . . who founded his taking rest to his soul on his full barns , and so some trust their standing to such a great man who is their friend : and this is known ; . by the means to which men betake them in a strait , as when they stand not to make use of sinful means . . by what noise they make when they are disappointed . . it is known by this , when their leaning on such a creature marreth their resting on god , and on his providence . hence it is hard for men to be rich , and not to place their confidence in riches ; and so christ speaketh of the difficulty of rich mens being saved . . then men trust in their riches , when the having of them maketh them to think themselves the more secure , and maketh them proud and jolly , as if they added some worth to those who possess them , which could not be , if they were not something too much thought of . . the fourth way how creatures are idolized by men , is in their fear , when men or events are feared more then god , and fear maketh men sin , or at least keepeth them back from duty , in less or more like those professors , who for fear of the jews ioh. . . ) did not confess christ . thus men may idolize their very enemies whom they hate , when they fear more him that can kill the body , then him that can dest●oy both soul and body . thus great men and powerful in the world are often idolized , and good and well-qualified men may be made idols also , when men become so addicted and devoted to them , as to call them rabbi , and to be ( as it were ) sworn to their words and opinions ( as the sectaries in corinth were , and such at all times , for the most part , are to their leaders ) when it is not the matter or reason that swayeth , but the person that teacheth such doctrine , or holdeth such an opinion . . the fifth way of committing this idolatry is by service , when a man is brought under the power of any thing ; so whatever a man serveth this way is an idol , every predominant , every person or humour that a man setteth himself thus to please is an idol : in this respect it is said men cannot serve two masters , god and ma●mon ; and if we yet serve men , we are not the servants of christ , gal. . . this may be known , . by what men are most excessively taken up with , and most careful to fullfil and accomplish . . by looking to what it is for which they will take most pains that they may attain it . . by what getteth most of their time and labour . . by what overswayeth , and overcometh , or overaweth them most , so that they cannot resist it , though it thrust by duties to god ; and when they are ne ▪ ver so taken up with gods service , but it indisposeth them when ever they come to immediate worship ; it is an evident token that such a thing is the mans ●dol . these be the most ordinary wayes how men fall in this sin of idolatry : it were hard to speak of all the several idols which may be loved , feared , rested on too much , and so put in gods room : i shall instance in a few . the first is the world ; this is the great clay-idol that both covetous and voluptuous men hunt after , crying , who will shew us any good ? psalm . . by this thousands are kept in bondage , and turned head long : an excessive desire to have the world's goods , and to have by these a name in the earth , is many a mans idol . a second is the belly , philip. . . a shameful god , yet worshipped by the most part of men , who travel for no more but for a portion in this life to fill the belly , psalm . . to win their living , and provide for their families . to this sort also belongeth gluttons , drunkards , palate-pleasers , ( who are look● upon as the dainty men in the world , abounding alace in our dayes ) being according to satans maxime , ready to give skin for skin , and all they have for their life ; and aiming at no more , job . . thus satan thought to have found out job when his riches were quite gone ; thus he tempted the lord christ to provide bread in an anxious way ; and thus fear of want captivateth many . . the third great idol ( which is comprehensive some way of all ) is a mans life , his honour , credit , reputation , good name , and applause in the world ; his own will , opinion , tenets , judgements , whereof men are most tenacious , and will not quite sometimes ( as the proverb is ) an inch of their will for a span of their thrift . thus men are said to live to themselves , cor. . . in opposition to living unto god , when self-respect swayeth them to be lovers of themselves , ● tim. . vers . . . and lovers of their pleasures more then god , and self-wi●●ed , tit. . ●● pet. . . ah , who are free of this ! the fourth is men of parts , &c. who have done or may do some considerable good or evil to one , or have something in them eminent beyond others : these oft-times , in regard of the fear , love , or trust , men place in them , are made great idols . the fifth is lawful contentments , as houses , wives , children , unto which men are often too much addicted , and with which they are often too much taken up , even sometimes with that which is in it self very little , and so they prove their idols . a sixth is self-righteousness , mens prayers , their repentance , blameless , walking , &c. these may get , and often get more of their confidence , and weight of their eternal peace , then they should : so the jews laid the great stress and weight of their salvation upon this idol , rom. . . the seventh may be outward ordinances in purity , external forms , and profession of religion , when men rest upon these , and press not after the power ; as the jews ▪ who cryed up the temple of the lord , the covenant betwixt him and them , and their external relation to him , jer. . . &c. the eighth is any gift of god which he hath bestowed on men , such as beauty , strength , wit , learning , when men who have them lay too much weight on them , or think too much of them ; yea , grace it self , the sense of gods love , and inward peace , may be put in christs room , and more sought for sometimes then christ himself : now when these are rested on , delighted in , and he slighted , or when they are missed , and he not delighted in , then they are idols . ninthly , ease , quietness , and a mans own contentment , is oft-times a great idol ; and it is so when a man is so addicted to his ease , as he cannot abide to be troubled , thus was it with that man , luke . . soul take thee rest : his ease was his idol , and he rested on it , and made it the end of all his buildings , and laying up of goods ; but his riches were his idol , as he grounded his expectation of rest upon that which he possessed : so many idle men who frame their life so as they may not be troubled , though they be no wayes profitable , but spend what they have , making this the drift of all they do , that they may have an easie life , when this overswayeth them as their last end , ( though otherwise , if they were not wedded to their case , might be more profitable ) and often with abstaining from , and neglecting of many necessary duties , that they may eschew trouble , it is a prevailing idol . a tenth is wandering fancies and chimera's , the mind pleasing it self with them , and delighting to entertain them , and pursuing them from a design to find satisfaction in them , even in such things as never had , nor it may be , can have a being , except in their own imagination and fancy ; such are called by solomon , eccles . . . the wanderings of the desire ( opposed to the sight of the eyes , which others delight in ) as when men spend their wits and inventions on penning romances , love-passions , stage-playes , comedies , masks , balls , &c. or which is more subtil , yet much practised , when the minds of men frame imaginary and fictitious revenge , delight , eminency , &c. to themselves . the means and second causes , physitians , armies , ministers , stars , and natural causes , by which god useth to work ( by some called nature ) are oft-times so trusted and leaned to , as they are made mens idols , nay by many in these dayes , judiciary astrology , palmestry , &c. are much studied and doted on , and the scriptures antiquated and laid aside in a great measure . next , if it be asked , what idols are most subtil ? answ . . an idol is then most subtil , when it lurketh in the heart , and scateth it self principally in mens mind , aim , and inward contentment , and they inwardly ascribe too much to such a thing , and yet , it may be , in their external practise , there is not much to discover this . . then are idols most subtil , when they lye in such things to which somewhat of fear , love , delight , &c. is allowable , as in lawful things , which may in some measure be lawfully loved , feared , and sought for . . when they are in negatives , as in omissions , ease , &c. then they are more subtil then when they lye in something men positively seek after , or in the commission of something forbidden . . when they pass under a lawful name , as when pride goeth under the name of honesty , anxiety under the name of lawful care , &c. then they are hardly discovered . . when sticking to one idol , the man rejecteth all others , ( as he conceiveth ) out of respect to god , as may be instanced in the cases of a monastick li●e , regular obedience , some singular opinion so much stuck to , and laid weight on by many . . when it is in means that have been used , or are allowed by god for attaining such an end ; as it is hard to keep bounds in this case , so it is hard to discover the idolatry of the heart in it . in all which it is to be advertised , that idolatry in these things consisteth mostly in the inordinateness of the heart , and affections to them , and that it lyeth not so much in our actions about them , as in the manner of our acting , and the circumstances accompanying us and our actions , anxiety , estimation , excessive care , love , &c. for clearing the difference betwixt this idolatrous love , fear , service , and true love , fear , &c. take these rules . . when our love to creatures drowneth our love to god , and maketh us to cast off duties we owe to him , as in demas . . when in part it marreth us in the performance of duties to god , as in eli. . when it so taketh us up in our practise throughout the day , that we give not necessary time to the worship of god , in praying , reading , hearing , &c. . when it indisposeth for these ; so that when we are praying or hearing , the heart is carried away after creatures , and the mind is taken up with some other thing then god , as ezekiel . . . when they too much , and very unnecessarily haunt the heart in meditation , or when we lye down or rise , and at such times when our thinking on such imployments contributeth not to the furtherance of them , it sheweth that they have too much of the heart when they possess it alwayes , and when it is seldom taken up actually with better things , but these steal in easily and at all times . it may appear now . how common this sin of idolatry is . . how great guilt and hazard men are lying under thereby , because . few are convinced of it . . many years idolatry lyeth together upon the consciences of many . . there is little repentance for it , though many ways one may insensibly slide into it . it is not so very useful or needful here particularly to enquire what idol is predominant , and hath chief room , if these three things be granted . . that there may be , and are many idols often at once , as legions distracting the man , and swarming in his heart . . that successively they may be changed , according to mens tentations and conditions . . that men should study the mortification of all , and the giving god his due , so as none be spared ; for if any one be spared , none at all are mortified & slain . it would become believers , and it would be their advantage , to think much upon such scriptures as these , isaiah . . and ye shall be my people , and i will he your god. luke . . vvhen thou art bidden of any man to a wedding , sit not down in the highest room ; l st a more honourable man then thou be bidden of him . corinth . . from vers . . to vers . . and that they would study conformity to them , and learn to abhor idols ; yea , all creatures in so far as they become idols to them . we are now further to prosecute the branches of this commandment , which is a key to all the rest ; and because gods soveraignity is holden forth here , there is no sin that may not be reduced to it , as being a disobedience to this soveraign god : we shall first permit some general wayes whereby it is broken , then insist in some particulars . more generally it is broken three wayes , as hath been said already . . by derogating from god that which is his due ; so all contempt of him , disobedience to him , wronging his infinite attributes , as if he were not omnipotent , omniscient , infinite , &c. denying of his providence in less or more , are breaches of this commandment . thus he is wronged , when he getteth not everyway that which is his due . . by attributing to god what is not consistent with his absolute perfection , purity , and holiness , as that he doth or can do wrong , change , not keep his promises , or not guide the world wisely ; that he hath any bodily shape , or may be comprehended . . when what is due to god , as faith , hope , love , fear , &c. is given to creatures , whether to idols litterally , or to men , to saints , angels , ordinances , ( as the sacraments ) stars , herbs , gold , physicians , &c. when too much weight is laid on them , or any thing not agreeing to them is ascribed to them , by which witchcraft , charming , covetousness , judicial astrology , &c. are reproved , as drawing the hearts of men away from the living god. if it be asked , may not some things in the world be loved , and may not some confidence be placed in men , means , &c. i answer , love may be given to some things , and naturally is called for to some things ▪ but . not simply , but with subordination to god ; not for themselves , but out of obedience to god ; and as they may be usefull to us in helping us to honour him , and as they are his gifts . . we are not excessively to love or rest on these , but so , as from love to god , we be ready to quit , yea , to hate them , as christ speaketh of father and mother , luke . . again , there may be some kind of confidence given to some things , but . not simply , nor . for themselves . . nor alwayes . . nor in all things ; but . this confidence must be subordinate to gods appointment . . it must be with dependance on his blessing for making means effectual , and so may we expect health from meat , drink , physick , &c. for they are looked on as means conducing to such an end , and yet it is the lord alone that must be rested on . . there may be comparative confidence , whereby men lean more to one mean then to another , as more to a skillful physician then to an unskillfull , and more to an army , as to overcoming an enemy , then when it is wanting , because that confidence is in some external thing , and concerneth not salvation , and but compareth means amongst themselves , as they are ordinarily made use of by god for attaining these ends ; but in this case the means are not simply confided in . next , we are to consider that this command may be broken all these ways , in four respects . . in doctrine ; as when men maintain such things as dishonour god , or give his due to creatures , and do teach them , matth. . to . . by opinion or judgement ; as suppose men should not vent and publish such things , yet if they in their heart think or believe so , psal . . v. . . though it come not to a setled judgement , but only reacheth the imaginations ; so that loose unbecoming thought of god , or misapprehensions derogatory to him are entertained , as psal . . . acts . . . in practise , when men live as if there were no god , psal . . v. . as if he were not omniscient , just , &c. these do indeed deny him , whatever be their profession to the contrary , tit. . . thus all propane men , who live loosly , are guilty ; as also formal hypocrites who rest on the out-side of duties . therefore , in the third place , we are to consider , that this commandment , in the extent thereof , doth condemn . all gross idolaters of any sort , who usually are mentioned under the name of heathens , . jews , who worship not the true god in his son jesus christ . . all hereticks , that deny the godhead of any of the persons ; as sabellians , who make but one person ; arrians , who make christ a made-god ; photinians , who make him a pure man ; and all that make a plurality of gods , or that lessen the divine attributes , and give to saints gods due , in adoration or invocation ; or , in a word , whoever contradict any truth , or maintain any errour ; for thereby they fasten it upon god and his word , and wrong him who owneth no such thing : and to these may be added all ignorant persons who know not god. . all prophane men , whether atheists in heart or in practise , disobedient persons indeed denying god , and not giving him his due , which is obedience , whatever in words they profess concerning him . . all hypocrites , who give him but an an outside service , and so are not in their obedience sinćere and perfect as before him . . all compacters with the devil , who consult him , or who leave gods way , and seek to come to the knowledge of any thing by an unlawful way ; which is . to meddle with gods secrets when he has not revealed them . . it is to be beholden to gods enemy , the devil , for revealing such things . . it is a making use of an unwarrantable mean , which has no blessing promised to it ; therefore cannot be used as a mean with subordination to god , even though the matter enquired after by such means , or by the devil , be such as he may know . . all charming by words , herbs , or such means as god hath not appointed for that end , or which have no natural and physical efficacy for bringing it forth ; as in seeking health from witches , when there must be words so often repeated , or they must be said fasting , or going backward , &c. all laying weight on these , or the like circumstances , without any reason . . all spells , fearing of events , and using superstitious means to prevent these , as laying bits of timber at doors , carrying a bible meerly for a charm , without using it , esteeming dayes and times unlucky and unfortunate : these draw men off from god to some other thing : of this sort is all divining by lots , stars , rods , or any other way , not having a warrant , to find out some secret , or to know something that is to come ; ( it being gods property and prerogative to declare what is to come , isai . . ) for when there is no efficacy , no reason in the mean used , the effect must be looked for , either from god , or from the devil : now when god has neither put it naturally in the mean , nor by his revealed will any way warranted it , as sometimes he doth , ( as when he appointed washing in jordan for curing naamans leprosie , and anointing in the primitive times for healing the sick ) it cannot be from him . hence sometimes one charm or word to one at one time , will do what it never doth to another : these means have alway some circumstance in word or action immediately and explicitly , or implicitly flowing from the devil , which may be good in it self , yet has no force for the end , and so draweth men to own the devils institution , which is exceeding derogatory to the honour of god. . we gather the breaches of this commandment from the duties that are required in it , such as faith , love , obedience , hope , fear , knowledge , &c. in which we may fail these ways in the general . . when we want these graces , or perform not these duties required . . when they are counterfeited , and not real ; as when our humility is not real , our prayers not sincere , but in shew only . . when they are defective , as to the measure of knowledge , faith , &c. which we should be at . . when they degenarate , as when knowledge turneth into curiosity , and faith into presumption , and hope into vain confidence , fear into unbelief and anxiety , by which we may see how often this commandment is broken . . that we may the better understand the breaches of this commandment , we would first take a view of gods excellency and attributes , and see how we sin against all these , for we should walk worthy of god , col. . , and here ye may observe , that his infinite wisdom is wronged by not submitting to him , or not taking direction from him , his power by not imploying him , his grace by not trusting him , or abusing it to wantonness , his omniscience by wishing he saw not not some things , hiding them from men , and not fearing him , counterfeiting in his service , &c. so is his justice wronged by expecting mercy without making use of a sacrifice , not fearing his threatnings , not scaring at sin , but hazarding on his wrath : and the like may be instanced in all the rest of his attributes , which are all sinned against , either by ignorance , or by omission of something they call for , or by the commission of something unbecoming them . . consider god in his relations to us , how often is he sinned against as a father ? how is his kindness abused , and he not reverenced as creator of whom we have our being ? yea , he is kicked against , and we live not to him from whom and by whom we live ; he is a husband , and yet we go a whoring from him , and prove unfaithful in all our tyes to him ; he is a redeemer of his people , and a master and lord of all , but what fear , love , subjection getteth he from us , notwithstanding of all these relations ? . consider gods works for us , about us , and to us , of creation , providence , and redemption ▪ besides his particular dispensations both of mercies and judgments , all which call for something suitable from us ; and yet every one of them is more ways then one slighted , by attributing whether good or evil , to chance , luck , or fortune , by unthankfulness to him , and abuse of what he giveth ; and by not studying these works , so as to admire and love him who is the worker . . consider our obligation to god in all the parts of our covenant with him , sealed by baptism , and the lords supper : sure we should study to be like all these covenant-relations , and to answer these obligations ; but alace , how shamefully unanswerable are we to them all ? . consider his will revealed in his word , and see how far short we are in performing it . lastly , consider what care there is of using the means that may bring us near to , and abstaining from those things that draw us away from god , such as sinful confederacies , evil company , light and unsound books , travelling needlesly to strange places , &c. all which , and whatever else taketh the heart off god , are breaches of this commandment . next , we shall insist more particularly upon some manifest breaches opposite to the great and principal scope of this commandment . . the first is ignorance , which is a direct breach ; for the commandment requireth us to know him , cor. . , . and if he be not known , there is no other duty can be rightly performed , the knowledge of god being the ground of all duties . for clearing of it , consider that some things concerning god are kept up from us , other things are revealed to us ; these things which are kept up from us we cannot know : and . they are either such as we cannot see now , because they are , incomprehensible in themselves , as gods infinite nature and attributes , which as they are in themselves , cannot be comprehensibly conceived , no not in heaven ; but while we are upon earth , we see but darkly , as through a glass , and our knowledge of him is rather faith then sight ; or they are such things which are conceiveable , but god has not thought good to reveal them unto men ; as when he will end the world , when he will take every man from this life , who are particularly elected , &c. to be ignorant of these is no sin , it is a duty not to seek to know them , yea curiosity in these is sinful ; ignorance here is called rather a nescience then ignorance , which implieth a privation of knowledge which men ought to have ; or . these things concerning god are such as not onely in themselves may be known , but such as we ought to know , because they are revealed to us ; ignorance of these is sinful : as . being a disconformity to that knowledge and holiness after which god created us . . a fruit of original sin . . a cause of many sins . . a disconformity to the law , which requireth us so to know and acknowledge god as he has revealed himself to us ; and that in his essence , in the trinity of persons , in his attributes , covenants , works of creation and redemption , and in his relations to us ; and that we should so know him , that we may thereby know our selves also : and this is that great duty called for in this commandment , that we may know him , and his will. again , this ignorance , as to these things , we ought to know , may be looked on as threefold , according to the diversity of its causes . . there is a natural ignorance , that is the fruit of our natural corruption and blindness , which hath seized on mens memories and judgements , and , as they think , incapacitateth them to learn , and indeed doth so , as to the spiritual and saving up-taking of the matters of god , till the eyes of the mind be opened by the power of grace . . there is a willful ignorance , when men have parts , means , and occasions , whereby they may attain knowledge , and yet they will not know , but slight and despise the means which draweth often a judicial blindness along with it . . there is a lazy ignorance , whereby some do not wilfully reject the means of knowledge , yet are so negligent , that they do not actually stir themselves for attaining of knowledge : now though there be a difference among these , yet the least of them is sinfull , and will not wholly excuse , it being a fruit of original sin ( at the best ) entertained by our own neglect of such means as might have more removed it : and thus a dull wit , or weak memory , can no more simply excuse , then other gross discomformities to the law in our natures ( appearing in some more then others ) which follow upon original sin . in sum , men may be three wayes guilty of the breach of this law , in respect of ignorance . . as to the object matter whereof they are ignorant , which may be less or more , according as less or more of that is known , which we should know concerning god , and which he hath revealed ; and this is especially to be understood of the substantial things more necessary to be known , there being a great difference betwixt these , and other things , which do not so immediately concern god ; such as chronologick questions , some prophecies , cases , &c. which yet are recorded in scripture . . they may be guilty of less or more ignorance , in respect of the degree ; so some men are absolutely ignorant , others are doubtful only , and not confirmed in the knowledge of the truths of god , who yet have not contrary impressions of these things , as others have . . there are divers kinds of ignorance in men , some are guilty of wilful ignorance , some are negligent , and some ( even the best ) are labouring under the remainder of natural blindness , who yet are not negligent . if it be asked whether ignorance can excuse a man , and how far it excuseth . ans . . there is no ignorance ( properly so called ) that excuseth wholly , pro toto , it being of it self sinful , and men being obliged to know what is sin , and what not ; neither can ever men do that out of faith ▪ which they do in ignorance , and know not if it be in it self sinful or lawful : this is to be understood in respect of ignorantia juris , non facti , of the ignorance of the law , and not of the ignorance of the fact , ( as they call it ; ) for men may sometimes be ignorant of this , and yet be innocent ; as when one is cutting with an axe , and it falleth off the helve , &c. but in respect of the law , there is no invinciable ignorance that can excuse any for their not knowing gods mind , because they are obliged to know it . . ignorance that is wilfully entertained with neglect of means that might help it , is so far from excusing , that it doth aggravate the faults occasioned thereby , because in that case there are two faults that concur . . ignorance . . another sin produced thereby . . ignorance natural , or proceeding from paucity of means , or less occasion to learn , though it doth not fully , yet in part excuseth : hence it is said , they that know not the masters will , shall be beaten with few stripes ; but corazin , and bethsaida , and other places , having plenty of means , shall not in the least be sheltered under that excuse , matth. . , , . . in some things we would distinguish betwixt sinning ex ignorantia out of ignorance , and sinning ignoranter ignorantly ; one may do a thing out of ignorance ( as paul persecuted the church ) that would not have done it had he known it ; it was not malice but ignorance that led paul to that sin of persecuting , this excuseth in part ; but to do a thing ignorantly , is when a man is more immediately the cause of his own ignorance , as when by drunkenness , passion , hatred , malice , &c. a man is so blinded and prejudiced , that he cannot discern what is duty , and what is sin : so some of the pharisee were , who might have seen that christ was god , and to be acknowledged as such , but prejudice marred it . thus a sin considered in it self may be less , which being considered more compleatly , will be found a far greater guilt ; as suppose one in drunkenness swear , commit adultery , or in passion commit murder , the murder or adultery considered in themselves , as done in drunkenness , or passion , are less , then when done in soberness ; or deliberately ; yet these sin● being compleatly considered , the person is more guilty , because he hath murder and drunkenness , or murder and passion , both to answer for , which drunkenness or passion he caused to himself by his unwatchfulness , and all the effects that follow upon these are to be imputed to him , both as the actor and procurer of that which is the occasion , or rather the cause of them . thus ye see how many wayes ignorance breaketh this commandment . . we shall instance the breach of it in what is opposite to faith , or confidence which floweth from faith ; to wit , unbelief , diffidence , temerity , or tempting of god ( which floweth from unbelief , and is opposite to faith ) the infidelity of heathens and jews , and the atheism of such as believe not the word : thus also hereticks who abuse it , and apostates who fall from the truth thereof , and are opposer● of it , are guilty of this sin ; as also those who receive the word in vain , and for all his invitations rest not on him ; these make god a lyar , and despise him and his offers , being unwilling that he should reign over them : here cometh in also anxiety , in respect of his providence , and distrust or diffidence , in respect of his promises , which is a sin questioning the fulfilling of promises from the apprehension of some weakness in the promiser , or in means used by him to bring about the accomplishment . temerity , or tempting of god , is against confidence also ; this is an essaying or attempting somewhat without gods warrant , without which none can lawfully undertake any thing ; that of diffidence wrongeth gods faithfulness , this of temerity wrongeth his wisdom , in not making use of the means prescribed by him , as if we would attain the end another way of our own ; opposite to faith also , and the profession of it , are dissembling of the truth , fainting in the profession thereof , especially in the case of confession , by which we dishonour god , and by our fearful , pusillanimous , and cowardly carriage , some way tempt others to think that we do not indeed believe these things , on which we seem by our faint deportment to lay little or no weight . . we may instance the breach of this commandment in what is opposite to hope ; namely , desperation and presumption , or vain confidence ; and because every grace has many opposite vices , ye may see it is the easier to fail in obedience to this commandment : desperation wrongeth many graces ; it is twofold , either total from want of faith , or partial from weakness of faith : there is also a desperation and diffidence that is good , eccles . . . which is when we despair in our selves , or from any thing in our selves or in the world to attain happiness , or what is promised ; that holy self-despair is good , but that is not it which is meaned here , for it is not absolute despairing , but such as hath still a reservation with it . if he help me not , which implieth hope . presumption runneth on the other extreme , looking for what is promised , without taking gods way to attain it , and it differeth from native and true confidence , which with peace and boldness resteth on his word , and in his way expecteth the thing promised ; the fault of presumption is not that it accounteth gods mercy too great , or expecteth too much from him , but that it accounteth him to have no justice , nor hath it respect to his holiness and greatness ; even as desperation faileth not in attributing to him too much justice , but in making it inconsistent with his mercy and promises , and extending sin , wants , and unworthiness beyond his mercy and help , as judas and cain did ▪ . for finding out of the breaches of this commandment , ye may consider the opposites to love with the whole heart , such as luke-warmness , revel . . . coldness of love , matth. ▪ . self-love , excessive love to creatures , hatred of god , not as he is good , but as he is averse from sinful men , prohibiting what they love , and punishing them for committing sin ; for it is impossible for men to serve two masters , as sin and god , but the one must be loved , and the other hated : and is there any thing more ordinary then love to sin which is evil , and hatred of god which is the great good ? which appeareth in little zeal for him , and little reverencing of him . . consider what is opposite to fear and reverence , and there you will find much carnal security and vain confidence in it , obstinacy , stout-heartedness , little trembling at his word , not being affected with his judgments , rashness and irreverence in his service , whereas there is a general fear in all our walk called for , prov. . . we ought to be in the fear of the lord all the day long ; and there is a peculiar fear called for in the ordinances of his worship , eccles . . . mal. . . which was commended in levi , mal. . . on the other hand , opposite to this , is that carnal fear and anxiety , which is commonly called servile and slavish fear , and the fear of man which bringeth a snare , prov. . . . look after the breaches of this commandment , by considering what is contrary to the obedience we owe to him as god , and our god : now internal and external obedience may both be comprehended in this , every man ought wholly to give away himself , and the use of all his faculties and members , for the glory of god , and to him only , and to none other : and this requireth a practise that is compleat , both as to the inward bent of the will and heart , and also as to all the external parts thereof , which being seriously pondered , o! how often will we find this commandment broken ? as the particular comparing of our life with the word , and the explication of the rest of the commandments , may easily clear and discover . . the sin of impatience , which is opposite to that patience and submission we owe to god in his wayes and dispensations , is one of the special breaches of this commandment : it is very broad , and doth many wayes discover it self : as . in fretting at events which befall us . . in not submitting chearfully to gods way with us but repining against it . . in wishing things had fallen out otherwise then god hath disposed . . in limiting god , and prescribing to him , thinking that things might have been better otherwise . . in not behaving himself thankfully for what he doth , even when his dispensations and cross and afflicting . . this commandment is broken by the many sins which are opposite to that adoration and high esteem , that we should have of god in our hearts ; he ought to have the throne , and be set far up in our minds and affections ; but oh ! how many are there that will not have one serious thought of him in many dayes , and are far from being taken up with him , or wondering at him and his way with sinners , &c. lastly , when invocation and prayer is slighted , this commandment is broken , when he is not by calling upon him acknowledging in every thing , and particularly , when internal prayer in frequent ejaculations to god ( as nehemiah . . ) is neglected . now if all these were extended to our selves , and these we have interest in , and that in thoughts , words , and deeds , according to all the former general rules , what guilt would be found to lye upon every one of us , in reference to his attributes , relations to us , and works for us ? and as these hold him forth to be worshipped as such , so when that is slighted or neglected , it cannot but infer great guilt , especially when his due is not given by such as we are , to such as he is , it maketh us exceedingly guilty : and though the same thing be o●ten mentioned , yet it is under a divers consideration ; for as one thing may break more commandments then one , so may one thing , divers ways , break one and the same commandment , as it opposeth or marreth divers graces and duties . the second commandment . exod. . , , . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in he earth beneath , or that is in the waters under the earth . thou shalt not bow down thy self to them , nor serve them , for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me ; and ●he wing mercy unto thousands of them that love me , and keep my commandments . this commandment is more largely set down then the former , partly to clear the mandatory part of it , and partly to press it ; in which two it may be taken up . the preceptive , or commanding part , is expressed in two things , v. . and v. . at the beginning . . that no image be made : and . that it be not worshipped . next , it is pressed three wayes : . from a reason . . by a threatning . . by a promise : the words are multiplied , that they may the more fully and clearly express what is intended . . that this commandment is against all making of images for religious service , is clear from a threefold extent mentioned in the prohibition . . the image of nothing in heaven above , or the earth beneath , or under the earth ; that is , the similitude of no creature is allowed for this end . . men are forbidden to make either similitude or likeness , that is , no sort of image , whether that which is ingrave in , or hewn out of stone , wood , silver , &c. or that which is made by painting , all kinds are discharged . . no sort of worship or service religious is to be given to them , whether mediate or immediate , whether primarily as to themselves , or secondarily with respect to that which they represent . this is understood under the second part of the commandment , thou shalt not bow down to them , nor serve or worship them : under which two , all external reverence is discharged , which is clear from the reason adjoyned , because god is jealous , and he will not only not endure idolatry , but whatever may look like it ; as a jealous husband will not abide any suspicious-like carriage in his wife . that we may have the clearer access to the meaning & use of this commandment : let us see . what is the scope of it . . wherein it is different from the former . the scope of this commandment , is not mee●ly and only to forbid making and worshipping of images , which is the most gross way of abusing the worship of god ; but under that to forbid all manner of grosness in the external worship of god , and to command exactness and preciseness in it ( as well as internal worship ) according to the rule prescribed there anent by the lord ; and so this commandment includeth all externals commanded in the ceremonial law , and doth forbid all will-worship , and superstition in the worship of god , all honouring him by precepts taught by men , and not by himself , isai . . . and matth. . . so then in the first commandment the worshipping of the only true god is commanded , and the worshipping of any idol is forbidden : here the true worship of that god is prescribed , and the contrary forbidden ; the first commandment sheweth who is to be worshipped , the second how he is to be worshipped , not in the manner that heathens worshipped their idols , nor in any other manner that men shall feign and devise to themselves , but in the manner he himself prescribeth . in sum , this commandment holdeth forth these three things . . that god will not only be served inwardly in the heart , by good thoughts and intentions ( which is prescribed in the first commandment ) but also outwardly in the confessing him before men , in external service and worship , in words and gestures suitable ; for the forbidding this sort of external gestures , worshipping and bowing before idols , doth include the contrary affirmative in all its kinds ( according to the first rule before-mentioned for the right understanding of all the commandments . ) thus it taketh in all ordinances of word , prayer , sacraments , ceremonies , &c. and failing in these , breaketh this commandment , when even they are not rightly gone about . . it holdeth forth this , that in that external service and worship , god will not have men following their own humour , but will have them to walk by the rule given , or to be given by him to them , and otherwise it is in vain whatever worship men perform to him , matth. . . hence it is said here , thou shalt not make to thy self ; that is , at thy own pleasure , without my command , otherwise what is by gods command is made to him ; and this is to be extended to all ordinances , yea both to the worship it self , and also to the manner of that worship , all is to be done according to gods command only . . it holdeth forth a spiritual service due to god , or that we should be spiritual in all external service , there should not be in us any carnal apprehensions of god , as if he were like any thing that we could imagine , acts . . as is fully clear from deut. . , &c. also all rashness and carnality in external performances is here discharged under be wing to images . &c. so then , under these three , we take up the sum of this commandment , whereby it differeth from the former , which may also be cleared from these reasons . . the first is , that this commandment looketh to external worship , and the ordering of that ; which is clear : . because the things forbidden in it , as making of images , and bowing to them , are external acts . . these are mentioned as relating ●o gods worship , for they are placed in the first table of the law , and for this end images are only mentioned , as made use of by heathens in all their worship , lev. . . the lord will not have his people doing so to him , deut. . , , , &c. . add , that making and worshipping of images are but one part of mens abusing of the external worship of god , which is mentioned for all of that kind ( as adultery is put for all uncleanness in the seventh commandment ) and all kinds of false worship , or all the several wayes of mens abusing the external worship of god are condemned under it . . because it is most gross , and this being a most gross way of adding to his worship , ●t serveth to shew , how god accounteth every adding to his word , or altering of it , to ●e a gross and hainous sin , deut. . . , . . because the nations about , espe●ially egypt , served their gods so , and men naturally are bent to it , as appeareth almost ●y the practise of all nations ; and rom. . , &c. and by the israelites practise in ●he golden calf , exod. . from vers . . to vers . . and by jeroboams practise , king. ▪ . now the lord will not be served so , but a● he commandeth , de●● ▪ . v. . ye shall not do so to the lord ▪ &c. but contr●●●ly , v. . as the lord shall ●arve out unto you . a second reason to clear this to be the meaning , may be taken from the perfection of the law , which lieth in this , that it condemneth all sin , and commandeth all duties : now it is a sin not only to worship false gods , but to worship the true god in a false way ; and it is a duty also to worship him rightly , according as he hath appointed in his word ; now these sins must be forbidden in this second commandment , or they are forbidden in none at all ; and these duties must be commanded in this commandment , or they are commanded in none . next , that we may clear , that it is sinful to worship god otherwise then he hath commanded , it would be observed , there was a twofold idolatry found in israel , and condemned in the scripture : the first was , when groves and images were planted , and made to idols ; and so the people of israel did often to the heathen gods : the second was , when they had groves , and worshipped in high places , but not to idols , but to the lord their god , as chron . . so in that place before cited . deut. . ▪ . &c. you will find two things forbidden . . making of image to the false gods , which the cana●nites worshipped . , making use of their manner of worship , and turning it unto the true god , both are forbidden , the first by the first commandment , the last by the second ; compare vers . . ( which holdeth forth this scope . ) ye shall not do , every man what seemeth right in his own eyes , with what followeth , and with vers . . and . see thou enquire not how these nations worshipped their gods , to wit , by images . &c. as if ye would do so to the lord , no , but vers . . whatsoever thing i command you , observe to do it , thou shalt not adde thereto nor diminish from it , which cleareth the scope of this command , as being purposely there opened up , ye shall not do so to the lord your god , wherein more is comprehended then is expressed ; namely , not onely ye shall not serve the lord , as they do their gods , but also ye shall serve him , as he himself prescribeth . hence will it clearly appear , that this command is to be reckoned a distinct command from the former , because . it containeth distinct matter , forbiddeth sins of another kind , and commandeth duties of another kind . . because they are certainly ten in number , and there cannot be such a reckoning made up if these first two be one , it being clear ( as after will appear ) that the last is only one , and cannot be divided into two . . beside , it is the common reckoning of the ancient jews , as may be seen from josephus , lib. . . ainsworth , and others ; this then being laid down as a truth ; we shall . shortly put by some questions concerning images for clearing the words . . come particularly to shew , what is required and what is forbidden in this commandment , and how we break it in our ordinary practise , then . open the reasons that are annexed , concerning images , two things are to be enquired . ▪ if no image be lawful ▪ and if any be lawful , what these be ? . if any use , especially religious , of images be lawful ? and if adoration of any kind ●e to be given to them ; we say for answer , . that making of pictures of creatures , which are visible , or may be comprehended , or historical phansies ( to speak so ) such as the senses and elements use to be holden forth by ( which are rather hieroglyphicks then real pictures ) these i say , are not simply unlawful , but are so , when they are abused ; ( so solomon made images of lions for his use , and thus the gift of engraving and painting as well as others which god hath given to men , may be made use of , when ( as hath been said ) it is not abused . ) as ▪ . when such pictures are obscene and filthy , and against christian modesty to behold , such break this commandment , but more especially the seventh , because as filthy communication doth pollute the ears , so do they the eyes . . when men become prodigal in their bestowing either too much time , or too much expence on them . . when they dote too much on them by curiosity , and many other wayes they may be abused : but especially in the fourth place , if they be abused to any religious use , then they become unlawful , as afterward shall be cleared ▪ . though making of images simply be not unlawful and discharged by this commandment , yet thereby every representation of god ( who is the object to be worshipped ) and every image religiously made use of in worship is condemned ( though civil and political images and statues , which are used as ornaments , or badges of honour ▪ or remembrance●s of some fact , &c. be not condemned , ) . because such images cannot but beget carnal thoughts of god , ( as acts , . ) contrary to this commandment . . because god discovered himself , deut. , , , &c. by no likeness , but only by his word , that they might have no ground of likening him to any thing . . because it is impossible to get a bodily likeness to set him out by , who is a spirit and an infinite spirit , so then every such image must be derogatory to god , as turning the glory of the invisible god , to the shape of some visible and corruptible creature , which is condemned , rom. . , . for every image supposeth some likeness ; now there can be no conceivable or imaginable likeness betwixt god and any thing , that we can invent , therefore it is said by the lord , isai . . . to whom will ye liken god , or what likeness will ye compare unto him ▪ where it seemeth it was no idol , but god they aimed to represent by their images , which was the fault condemned ▪ vers . . as also when we cannot conceive of god , and of the mysteries of the trinity , and incarnation as we ought , what presumption must it be to paint them ▪ therefore upon these grounds , . we simply condemn any delineating of god , or the godhead , or trinity ; such as some have upon their buildings , or books , like ● sun shining with beams , and the lords name , jehova , in it , or any other way , this is most abominable to see , and a hainous wronging of gods majesty . . all representing of the persons as distinct ▪ as to set out the father ( personally considered ) by the image of an old man , as if he were a creature , the son under the image of a lamb or young man , the holy ghost under the image of a dove , all which wrongeth the god head exceedingly ▪ and although the son was and is man , having taken on him that nature and united it to his god ▪ head , yet he is not a meer m●n ; therefore that image , which only holdeth forth one nature , and looketh like any man in the world , cannot be the representation of that person , which i● god and man. and if it ●e said , m●ns soul cannot be painted , but his ▪ body may , and yet that picture representeth a man : i answer , it doth so , because he has but one nature , and what representeth that , representeth the person ; but it is not so with christ , his godhead is not a distinct part of the humane nature , as the soul of man is ( which 〈◊〉 necessarily supposed in every living man ) but a distinct nature , only united with the manhood in that one person christ , who has no fellow ; therefore what representet● him , must not represent a man only , but must represent christ , immanuel , god man ▪ otherwise it is not his image ; beside , there is no warrant for representing him in hi● manhood , nor any colourable possibility of it , but as men fancy ; and shall that be called christs portraiture ? would that be called any other mans portraiture ? whic● were drawn at mens pleasure , without regard to the pa●ern ; again , there is no use o● it , for either that image behoved to have but common estimation with other images ▪ and that would wrong christ , or a peculiar respect and reverence , and so it sinneth against this commandment that forbiddeth all religious reverence to images , but he being god , and so the object of worship , we must either divide his natures , or say , that image or picture representeth not christ . again , as to what may be objected from the lords appearing sometimes in the likeness of a man , or the spirits descending as a dove , or as cloven tongues of fire : it i● answered , . there is a great difference betwixt a sign of the spirits presence , and a representation of the spirit . . betwixt what representeth the spirit , as he is one of the persons of the blessed trinity , and what resembleth some gift of his : the similitude o● a dove descending upon christ , was to show his taking up his residence in him ▪ an● furnishing him with gifts and graces , and particularly holy simplicity and meeknes● without measure , and so his appearing in cloven tongues was to shew his communicating the gift of tongues to the apostles . . neither is there any warrant for drawing him in these shapes , more then to look on every living dove , as representing him : and the like may be said of gods appearing sometimes in humane likeness , it was but that men might have some visible help to discern something of gods presence , but not to give any representation of him , and these bodies were but for a time assumed , as a praeludie and fore-running evidence of the sons being to become man. from this ground also it would seem , that painting of angels might be condemned , as a thing impossible , they being spirits , which no corporal thing can represent ▪ besid● that the representing of them has some hazard with it , and for those cherubims that were made by gods direction under the old testament , they were rather some embleme of the nature and service of angels , as being full of zeal , and alwayes ( as it were ) upon wing ready to obey gods will , then any likeness of themselves , and it s hardly possible to fancy representations of spirits , good or evil , but thereby men will wrong themselves in the right description of them : though we grant , angels being but finite spirits , there is another kind of danger and impossibility of representing god , who is an infinite spirit ; also some say that these cherubims mentioned did not represent the nature of angels , but angels appearing under such a visible shape , and we find ezek. . there are divers shapes by which they are pointed out , but it is as to their fitness and readiness for service , and not as to their nature . . we say that no image whatsoever , made use of for religious ends , and without the bounds of civil and politick uses is allowable , but is by this commandment condemned , as unsuitable to the lords nature and revealed will , so by this , images ( otherwise lawful ) when abused to idolatry become unlawfull , and are not to be suffered but orderly to be removed , we call that more then a civil or a common use , when religious worship or reverence is purposely intended to them , or ●here is ; by some one occasion or other , danger least they may be so abused , and of this sort ( viz. dangerous ones ; ) are , . images in places of worship , but it is not idolatry to have dead mens images on their tombs or monuments in churches . . images of such angels , saints , &c. which has been abused to idolatry by being worshipped , or most readily may be so abused . . images erected for h●lping our prayers to be accepted , and which have altars , lights , or temples appointed for ●hem , ( which will be clearer , when we come to speak of religious worship and bowing , ) thus peregrinations and vows to images , touching of them with some ap●rehension of fruit and advantage thereby , especially when healing is expected from them ; and so are they abused also , though help be expected not from the image , but from him whom it is said to represent ; and thus also when any image once lawfull cometh to be abused , it ought to be removed , as the brazen serpent was by h●ze●iah , and under this prohibition come in the images of false gods , as cupid , venus , apollo , jupiter , &c. which were once abused ; besides some of these idols being nothing , the pourtraying of them maketh them appear something ; and if it was the lords way to command the breaking and destroying of all idols and images of false gods , can it be suitable to retain them in memory ? that a generation following might have that occasion and help to idolatry , ( viz. the images of old idols ) from christians : and if it was davids and the saints way , psalm . . not so much as to mention their names but with detestation , ought gods people for sport or delight to look on these images ? zeal for god would abhor these curiosities , and what edification can be in them ? we are now to clear the second question , if any worship may be given , and what worship is due to images of any sort ? and if it be not a breach of this command to give ●ny religious worship to any of them ? that we may answer . . consider there was a twofold worshipping of images even amongst heathens , the first was more gross , when the worship was given to the image , as being some godhead of it self , thus some think the images of baal , ash●eroth , &c. and particular images , that have special names , were worshipped , thus are men said properly to worship the works of their hands , this is against the first commandment . . there was a worshipping of images as representing god , and so the worship was gone about as a part of service done to the true god , such was ( in conformity to the hea●hens practise ) the worship given to the calf , exod. . vers . . to . and such were the groves and sacrificings in the high places , chron. . . more particularly there is an immediate worshipping of images as idols , when ●hey in themselves , or for themselves are worshipped , and secondly there is a mediate worshipping of images for that which they represent , when men worship something in them , or signified by them . this again may be distinguished with respect to the object , when the worship is directed either first to a false god , or else secondly to the true god. . consider , that there are divers sorts of worship given to the images of the true god , or of saints . . some religious worship which is more then civil , yet not that which is due to god , such bellarmine giveth them for themselves properly , and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a divine worship due to what is typified , such many give to the images of god and christ , this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this bellarmine giveth them not properly , ●ut per accid●ns & propter aliud , though the first he maketh properly to terminate on ●he image , yet aquinas and his followers , part . q. . , . giveth the images of christ , of mary , and of the cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly so called . . consider what that is which is called religious worship , it differeth from civil and politick worship ( such as is given to living men , yea from that civil respect which one will give to the image of a king , or of one they love , which is not properly worship even civil ) and consisteth in other circumstances of a religious consideration ▪ and it may be known to differ from what is civil , by these things . . by the thing to which the worship is given , that is , if it be a thing , which passeth not under a civil , but under a religious account , as bowing to a living man is one thing , to a saints image , a sacrament , or such like , which have nothing in them , calling for civil honour is another thing ; and therefore , if any honour be given them it must be on another account . . by the actions , wherein we give such worship , as if it be in prayer or in worshipping of god ▪ or in sacrificing , it is one thing to bow then to or before an image or man , and another thing to do it when occasionally or historically we are relating something , or doing some civil business , as tying the shoo or such like . . by the sort of worship that has been given to idols or used in religious service to god , and not suitable for any civil respect to such an object , as bowing the knee , uncovering the head , praying , building temples , altars , making vows unto them , or before them , swearing by them , or before them , carrying them about with us because of some religious influence they are supposed to have , setting them up for reverence to be given to them , setting up lights about them , sacrificing , burning incense to them , &c. or something of that kind used sometime in gods service , or in the service of idols . . consider , that what is said of images may be said of all creatures and things to which divine honour , or religious worship in the service of god is attributed , for if the one fall all will by this commandment be overturned , such as . worshipping of angels or saints by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the virgin mary by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as mediators and helps in our serving the true god. . all adoration of the reliques of martyrs , such as their bones , dust , cloaths , &c. especially the adoration of the very cross ( as they say ) whereon christ suffered , which hath by papists a divine sacrifice offered to it , and a divine worship given in the highest degree . . the adoration of such things as are used in worship , as temples , altars ▪ bread in the sacraments agnus dei , masses , &c. . the images of god , christ , saints , angels , yea of the cross ▪ which are said to be worshipped with respect to the true god , and not as derogatory to his service . for further clearing of this purpose , we shall speak to a question which here necessarily occurreth ; namely , whether these things mentioned ; being worshipped by any sort of religious service , whether directly or indirectly for themselves or for such things to which they relate , or which they signifie , even when men pretend the worship is not given to them , but ultimately referred to the honour of the true god , whether i say worshipping them so , be not idolatry and a breach of this commandment ? in answering this question . . we shall clear that there may be ▪ and is idolatry committed with images ▪ and means of gods service , even in such worship wherein the images which men worship are not accounted gods ▪ but only representations of god , and although these means of worship , which they worship are made use of in serving the true god. . we shall clear , that all such service ▪ as being idolatry is forbidden by this command , however it be distinguished . if it be performed as religious service , though some such service be more gross , and other some more subtle and refined . first then , that there is such a kind of idolatry in worshipping of images , when men rest not on the images , but direct their worship to the god represented by them , we may clear it divers wayes . and . from the heathens , who though some did , yet all of them did not account their images their gods , but only some representation of them , and first we may gather this from rom. . . . where it is said of them , . that they knew god , and yet . that they turned the glory of that incorruptible god into the similitude of beasts and men , corruptible creatures . their fault is not that they accounted these representations or images , which they made gods , but that they declined in their worship , in the worshipping of the true god by such images . . it may also appear by the frequent changes of their images , while they retained their former gods , and by their multiplying images of one sort , and divers sorts to one and the same god , and by their giving all these images one name , and when it is said that solomon and other kings set up images to ash●oroth , baal ▪ &c. it cannot be thought they supposed these images to be the very gods themselves which they worshipped , but that they were only set up for their honour , kings . . and when manasses made chariots to the sun , he supposed them not to be to the sun. kings . . yea was not this commonly acknowledged that jupiter was in heaven , as appeareth acts . and that that image came down from him , but was not he , nor yet the feigned goddess diana . . it may appear by the heathens own confession , and the shifts they used , when they were charged with the worshipping the works of their hands , as . they used to say they worshipped but the numen or god which was in them , and which invisibly after their dedication of them ( and not before ) dwelt in them ; yea , some of them would say , they neither worshipped that image , or any devil , but by a bodily sign they beheld what they should worship . . when christians further urged them , that what was signified by their images was not the true god , but a creature , as by neptune , the sea ▪ by vulcan , the fire , &c. they replyed it was not those bodies which they worshipped , but the gods which governed them . so augustine , psalm . nobis . concerning the idols of the gentils , and augustine de civitat . dei lib. . cap. . where he sheweth that varro giveth that reason , why the gods where rather pourtrayed in mans picture ( though they were invisible ) because , saith he , mans soul is a spirit and cometh nearest them , and the body is the vessel of the soul , and therefore is used to represent it . see ch●ysost . . eph. hom. . andrews on . command . august . in psalm . ( nobis ) . and it may also . appear from this , that the heathen gods for the most part ( even those of them that were most commonly worshipped ) were some famous men , after death supposed to be deified , to whom they made statues and images , and yet still the honour was intended to those to whom they appointed the images , though they supposed that their gods in an especial manner dwelt in these images , and answered from them . in the second place this may be made to appear from the command , deut. . , where the lord forbiddeth not onely the worshipping of idols , but of himself by images , thou shalt not do so to the lord thy god ; that is , thou shalt not worship me by images as the heathen do their gods ; and therefore this is not onely possible , but is also , and that most certainly , a grievious guilt , even though they pretended it was not idols but god they worshipped ; yet it was not so they worshipped not him but the idol . , we shall clear it yet further , that the true god may be worshipped ( by idolaters ) as they pretend , and yet in gods account , their worship is nothing but idolatry committed with their images . we shall give four instances of this . the first is from exodus . where it is clear , . that the image they set up was not it self acknowledged to be god , but as something to represent the true god , for . it cannot be thought their minds were so soon darkened as altogether to forget what god had done , and to imagine that the thing which was new made with hands was god , though they be charged with forgetting god , because they were practical forgetters of him , and their sin did speak it out indeed . . the image is called jehovah , that brought them out of egypt , which was a mercy past before the calf had a being , and therefore the reason why they gave it this name , must certainly be , because they aimed by it to represent jehovah . . it is not likely that now they would have worshipped the gods of egypt , or that they would have attributed their delivery from egypt to them , seeing these gods were also plagued ; also that aaron should do so , is incredible , who yet joyned with them in this transgression . . beside can it be thought , that so soon they thought it to be god , and yet so easily afterwards passed from it ? certainly the words , that it may go before us , that is , not to egypt , but canaan , whether god called them , do clearly imply , that they looked on it only as a representation of jehovah . . it is clear , that they sacrificed burnt-offerings and peace-offerings before this image , and this was the same service which was due to the lord , and so it was proclaimed , exod. . . and therefore it was to the lord , and not to the image ( for it self ) that they sacrificed . . it is clear , that they are charged for turning out of the way , and that because of their making a molten image , which seemeth to infer , that their guilt was rather in the manner of worship and making of that image for worship , then in quitting god altogether ; and thus they grosly failed in the manner of worshipping him , by occasion of moses his absence , for now they want that sign of gods presence , which formerly they had , and have not such a visible commerce ( as it were ) with god , it is that they complain of , and this want of a visible sign ( and not of god simply ) do they intend to make up by this image . . this may be further confirmed from acts . . . . where it is said , that because of this sin they were given up to gross idolatry which could not be , had this been idolatry of the grosser sort . the second instance is from judges . where you will find that that idol , which micah made , is not by him or his mother accounted god , but is made use of by them , as they think , for furthering them in gods service , as appeareth . . from this , that it getteth not the name of any strange god . . that he seeketh a levite for a priest to it , and promiseth to himself gods blessing from that , not that the idol would bless him , but jehovah , vers , . . that it is said , the priest asked counsel of iehovah for the danites , judges . . the third instance is that of jeroboam , who did sin and made israel to sin , by the calf he set up at dan & bethel , that they were not intended to be worshipped as idols , for themselves , but as means ▪ whereby they might be helped to worship the true god , may appear , . from ieroboams motive , which was not to divert the people from the true god , atleast as he supposed , or to make them alter their god , but to alter their manner of worship , and to divert them from going up to ierusalem to worship , from which his fear of their revolt to rehoboam arose ; hence the calves are not provided to prevent worshipping of god , but are put in place of their going up to jerusalem ; as the colour of reason pretended by him for this alteration sheweth ; and so one service is put for another , without changing their god , and all the reproofs that his sins meeteth with from the prophets run at this , that he altered the manner of gods worship in putting up new signs in new places , and appointing new sacrifices and priests . . it appeareth from this , that as it was distinct from that way of serving god , which was in judah , so was it from the way of the heathens , yea from the way used by such idolatrous kings as achab , who are said to do worse , because they did set up strange gods ( which the calves are not called ) and baalim ; and jehu when he destroyed the false gods , yet he retained this manner of worship ; and there were no cause to discriminate jeroboams sin from achabs , or to look upon it as any thing lesser , if all the difference had been only in the change of worshipping the image of one idol into the worshipping of the image of another , but the difference was in this , that the one worshipped the true god in these images ▪ the other idols indeed . . hence there was still some knowledge of god in that land , and prophets sometimes sent them by the lord ; yea , when they were led captive , and others sent into their place , it is said kings . , &c. they learned the manner of the god of the land , that is the true god , though they corrupted themselves with serving their idols also , and thus the samaritans continued worshipping they knew not what , though they pretended to worship the true god , john . . the fourth instance is that corrupt practise , used sometimes in judah of setting up high places and groves , when yet they did not thereby intend to serve idols , but the true god , and yet they are reproved for this as a gross corrupting of the worship of god. and it would seem clear sometimes in judah , and often in israel , even when they are charged with idolatry , that yet the knowledge of the true god , was not obliterate among them , nor they so bru●tish in their worship as other nations about them ; we take it then for a clear truth , that they often did worship the true god , by images , when they did not worship the images directly . the second thing may be easily cleared and made out , to wit , that all worshipping of god by images though the worship be pretended to be given to the true god , and not to the image , but to the thing signified or represented by the image , is yet unlawful and idolatry , forbidden by this commandment what ever sort of worship it be , if it be religious , as hath been said , and this we shall make out by these arguments . the first is from the general scope of this command , which is to forbid not only the over-turning of gods service , but also all will worship , though mixed in with the service ( as it seemeth , that was which is mentioned , col. . . of worshipping angels , which yet was so subtile that they pretended , they were far from taking from god any thing that was his due ▪ ) that this is the scope of this command , is clear from deuter. . . where the lord forbiddeth men in his worship , to do what seemeth good to every one in his own eyes : but so it is , that the worshipping of god before images , &c , is will-worship , &c. till it be shewen that it is prescribed by god. secondly : that way of worshipping god is clearly condemned by them 〈◊〉 particular scope of this command , which is first , to discharge all gross thoughts o● god or his service ; which scope , as it sayeth , god cannot dwell in temples ▪ so ▪ neither can he be worshipped by mens hands ▪ that is , by images made with me● hands , as these in athens did , acts . . . for they ignorantly worshipped th● true god ▪ . to shew that he should not be served as idolaters served their gods by images ▪ deut. . and ▪ , . this binds us to the word for all institute worship , but especially restraineth us from idolaters , their way of worship as well as from their idols , thou shalt not do so to the lord thy god : note , that so set down , v. . relateth to groves , images , high places , &c. mentioned v. . which place doth not only discharge such service to be given ●o idols , but the giving of any such service to god himself , who will have no such service : and if it be clea● that worshipping him by groves and high places be condemned , why not worshipping him by images also ? for the prohibition so , looketh to all . thirdly : this command hath a general prohibition in it , that leaveth no image out , whether of god , saint , or any other thing for any religious use under whatever shape : for . it dischargeth the making of any image of any thing , for any religious use . . it dischargeth all worship to be given them , whether outward by bowing , or inward by service , or whatsoever followeth on these ; and therefore no distinction used by idolaters can salve the matter , or avoid the strength of this command , especially considering that it directeth men in the manner how they should serve the true god , and doth not simply prescribe who is to be acknowledged as true god , which is done by the first command . fourthly : if by this command heathenish idolatry , or the serving god by images be condemned ? then the serving of god by images also amongst christians is here condemned ; but the heathens serving god by images , is here condemned , ergo , &c. if it be answered that heathens did represent by their images that which wa● not god , and that this was their fault ? i answer . . it is not like that all did so ▪ nor that any at first did so ; but some had a notion of the invisible god-head , 〈◊〉 rom. ▪ . though they changed it into an image , like to a corruptible creature ▪ . yet here the argument holdeth ; if heathens , who worshipped , suppose , jupiter , vulcan , &c. and their images of gold , silver , &c. were holden for idolaters , not only as worshipping jupiter and vulcan , and these idols which were so represented , but also as worshipping gold and silver , and such images and thing● as they made use of to represent them ; then also christians must be said not onely to worship what is represented , by those images , but the images themselves , and so to be guilty of idolatry on that account : the reason will hold alike in both ▪ and if their exception , that they worshipped not the images , but what they represented did not exempt them from being found guilty of worshipping such images in particular , neither will christians upon that plea be found exeemed from th●● guilt ▪ for , ● quatenus ad omne valet consequentia . fifth argument : if that idolatry committed by the israelites in the wilderness ▪ exod ▪ and that which was set up in israel by jeroboam , and that of manasses 〈◊〉 chron . be to be condemned as idolatry ; then that which is practised among● the papists in worshipping of their images , and god by them , is to be condemned as idolatry : but the former is condemned in scripture as gross idolatry , because it falleth off , and declineth from the way of worship the lord hath prescribed , and turned gods people like to idolaters in their way ; therefore also the latter is to be condemned as idolatry ▪ there is no exception which the papists give in here against this argument , but the like might have been given by the israelites . for . if they say , they worshipped not the true god before these images , that is answered already . . if they say , it was condemned because they represented him by such images , that is not enough : for . the command forbiddeth all images of any thing : . the opposition mentioned , deut. . thou sawest no likeness , or image , but heardest a voyce , hath no middle , but argueth against all alike : hence these images , psalm . that had noses and mouths , but smelled not , and spoke not , were condemned as well as those complained of , rom. . . if they say , it was not lawful then , but is lawful now ; this were to say , that the gospel admitteth of more carnal ordinances then the law , whereas its service is more spiritual without all doubt . from all which we may clearly conclude , that in such service there is a twofold idolatry committed : . in that , because of some holiness and venerability , that is supposed to be in such images , reliques , &c. religious worship ( though inferiour to what is attributed to god ) is given to them for themselves , according to the decrees of that second counsel of nice : . in that they pretend by such service to worship the true god , though in an idolatrous manner forbidden by him , besides what aquinas and his followers maintain , who give to the images of god , christ , mary , and the cross , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , part . q. . ● , , . and reason sayeth , it is a snare unto them that worship them , and a scandal to others ; for , as augustine ( speaking against the expressions used by heathens from psal . . and from that of the apostle , rom. . ( after he hath rejected their images , and their interpretation , and excuses also ) sayeth , he who worshippeth and prayeth towards an image is an idolater ; for , who , saith he , worshippeth and prayeth towards an image , who is not affected with it as if it heard him ? in short then , the idolatry that striketh against this command , may be summed up in these particulars . . when by some visible sign , representation , or image , the god head is wronged as being thereby made like to it ; this is against deut. . , , , &c. where every image made to represent the true god , is condemned as unsuitable to him. . when by our worship we tye the presence of the true god , to some place , image , statue , or relique , as if they had something in them , or communicated to them more divine then any other thing ; or , as if god heard our prayers better at images , and by them ; or as if there were a more special presence of god there , or a more special dispensation of grace granted by them ; as heathens supposed their gods dwelt invisibly in their images , and did answer them there . now the supposing that there is in any thing something venerable and worthy of such respect , is the ground of all idolatry ; the inward leaning to it , and trusting in it , is against the first command ; but the outward expressing of this esteem and trust is against the second command : thus men sin in praying to things that are ( though rational creatures ) as angels and saints ; or to things that are not , as empty images that have no deity dwelling in them , or to lifeless creatures ▪ as the cross , bread , &c. . it is idolatry , when idolatrous worship , used in the service of idols , is given to god contrary to his command ; so deut. . . . thou shalt not do so to the lord thy god ; and chron. . . their keeping up of groves for the worship of god ; and that invention of jeroboams calfs , are condemned as idolatry . fourthly , when any thing of that external worship , which is due to the true god , is given to any other , even though it be with a purpose not to shut him out altogether from his due , yet when it is in part given to any other thing , as to the cross , saints , images , &c. it is called worshipping of them ; see exod. . compared with psalm . , . there they worshipped the images of gold and silver , &c. yea , vers . . devils , though they intended to worship god in these images . . when any thing of this worship , due to god , is given to servants or means , as if something adorable , and to be worshipped , were in them , although they be not accounted god himself : thus cornelius sinned in worshipping peter , acts . , . when he knew he was not god , and peter rejecteth it on this ground , that he was a man and not god ; and that therefore it was due to none but god : which reason , taketh off all that can be said by men for palliating this kind of idolatry : thus the scope of the command , and the reason and ground of worship being considered , it is evident that all these are idolatry . we would now further consider , first , the positive part of this command , and next what is forbidden in it . and . for the positive part of this command , we conceive it doth reach , . to all external ordinances , such as doctrine , worship , government , and discipline : we are here enjoyned to keep all these pure , according to his word : thus any errour breaketh this command , when it is vented and made publick , as secret errours break the first . secondly , it reacheth to all external obedience , such as receiving the truths of god , submitting to the government and discipline of his house , entering therein as church-members , often hearing the word , not only on the sabbath , which is required in the fourth command , but at all occasions , when god shall give the opportunity , it being a special part of his worship ; right using of the sacraments , and worthy receiving of them ▪ praying externally , internal prayer being required in the first command ; outward confession of sin , when called for ; confession of the truth in times of tryal , &c. and this obedience is to be extended to extraordinary duties as well as ordinary ; as vowing , swearing ▪ fasting , &c. when they shall be required in providence ; external covenanting with god , an ordinance necessary for keeping pure publick service , &c. also it is to be extended to secret duties , and to private duties in families , and christian fellowship , as well as to publick , and to diligence in them all . thirdly , it reacheth to the right manner of doing duties ; especially , it requireth . that they be not done in hypocrisie , for god will not be so worshipped in any duty . . that all our worship and duties be directed to god , in , and through the mediator , and that none come to god but by him , who is the appointed high priest . . that all our obedience and service be spiritual . fourthly , it taketh in all external gestures , and outward reverence in praying and hearing , &c. as , that the eye be fixed , and the carriage not light , but decent ; that there be no laughing , that the look● be stayd and grave ; these in a special manner , in worship , are to be looked unto . fifthly , it requireth every mean that may further gods publick service , as educating and training up men for the ministry , entertaining them , providing places and accommodations for publick worship , and every thing of that kind , without which the external worship of god cannot be performed . sixthly , it requireth the removing of all letts and impediments of gods worship , or whatever is contrary thereto , according to our places and stations ; such as heresies and hereticks by condigne censuring of them , removing all idolatrous worship , and whatever may be occasions of it , or whatever hath been , or may be abused to it , purging the house of god from corrupt and insufficient ministers and corrupt members . but let us see in the next place what is forbidden in this command , and how it is broken . in the first command , what immediatly reflecteth upon god himself , is forbidden ; here , what immediately reflecteth on his ordinances and appointments , contradicting them and him in them , is discharged ; there is none of the commands more frequently broken , and yet men most readily think themselves free of the breach thereof , and therefore ye should consider , that it is broken ▪ . in doctrine , or doctrinally . . in practise . . in both , when the doctrines vented and published against truth , have external practises following on them , as that doctrine of image-worship hath , which we have spoken to already , and is the gross breach of this command ; and the lord instanceth it as being the greatest , because where this is , all sorts of idolatry are : for it supposeth idolatry against the first command , and that some esteem and weight is laid upon that creature we worship , beyond what is its due ; as if there were in it some divinity or ability to help , whereby it is thought worthy of such honour , whereupon followeth that external worship which is given to it upon that account ; and so because saints are thought able to hear and help , men pray to them ; and because the cross is thought holy , men worship it , &c. and as this idolatry is manifold among the papists , so it is palpable when prayer is made to saints , reliques , bread , the cross , images , &c. now that we may further explain this ; consider , that this command is three ways broken doctrinally . ( all which have a great influence upon mens breaking of it in their practise ; ) or , the service and worship of god , is three ways wronged by the doctrines of men . . when some thing is added to his service which he hath not commanded , and this is superstition and will-worship largely so taken : of this kind are . the ▪ popish sacraments added to those two the lord apppointed . . other and more mediators then the one mediator christ . . more meritorious causes of pardon and justification , then the blood and merits of christ ▪ . more officers in his house then he hath appointed , such as bishops , cardinals , &c ▪ . more ceremonies in worship , as salt , spittle and cream , added in baptism to water , and kneeling , &c. to the lords supper . . more holy dayes then god hath instituted . . other things to be acknowledged for the word of god then the scripture , as traditions , apocrypha , &c. and many such things , whereof ( for the most part ) popery is made up . secondly , it is broken when his ordinances are diminished , and any thing which he hath commanded , is taken away from them , as is clear from deut. . . ye shall not add unto the word which i command you , neither shall ye diminish ought there from : and thus they break this command , by taking away the cup from l●icks ( as they call them ) in the lords supper , and the use of the bible from the people in their own language ; also it is broken by taking away baptism from infants , and discipline or excommunication from the church , and by taking away the sabbath-day , and publick singing of psalms , or such like ; not to speak of that blasphemous , and some-way pagan-heresie of quaquerisine , over-turning most , if not all the ordinances of god , destructive to all true religion and christianity , and introducing , at least having a native tendency to introduce , old paganism and barbarity . thirdly , this command is broken by corrupting of gods worship , as when the word is mis-interpreted and mis-applyed , prayers are used in a strange tongue , the word is mixed with errours , and the church , both left without discipline and abused in civil things , which tendeth to the corrupting of gods service ; unqualified-men put into the ministry and kept in it , when sacraments are rested on and worshipped , even as the brazen serpent was abused , and the temple though appointed by god at first for good ends , was afterward rested on and idolized . again , this command is practically broken four wayes : first , by gross prophanity and neglect of the practise of known duties of worship ; this way , are guilty all prophane contemners of sacraments , word , discipline , &c. all neglecters of them when they may have them : and all these that set not themselves to go rightly about them , in secret , in families or in publick ; and where many opportunities of gospel ordinances are , this sin is the more frequent ; and so all atheists that contemne religion , and these that would only serve god with a good heart and intention , as they pretend , without any outward worship , are condemned here ; and also those , who for fear or advantage give not testimony to the truth and ordinances of christ , when such a testimony is called for . . men sin against this command , when they practise will-worship and superstition in serving god by duties he never required , whether . it be will-worship in respect of the service it self , as when that is gone about as duty , which is not in it self lawful , as when such and such pilgrimages and penances are appointed by men to be done as service to god : or . when worship , or service under the gospel is astricted to such a place , as if it were holier to pray in one place then in another , and that therefore god did hear prayer there more willingly and easily then in another place ▪ or . in respect of bodily posture , as if there were more religion in one posture then in another ; as in receiving the lords-supper kneeling , or praying in such and such a posture , except in so far as it is decent , and otherwise rightly regulate by rules of prudence and natures light . . when it is without a divine warrant tyed to such a time only , as christmass , ( commonly caled yool ) easter , pasc●e , &c. which is an observing of times that god hath not appointed . . when it is tyed to such an occasion or accident , as , to pray when the clock striketh , or when one neeseth , which plinius marked of ti●erius , who was no religious man , yet could not abide one who lifted not his hat when he neesed , and said not , god bless ; and he observeth it among these things he can give no reason for ; the prayer is good , but the timing of it so , and astricting it to that thing , is superstitious ; so your lightwakes and di●iges ( as ye call them ) are upon this account to be condemned , either as superstitious , or as prophane , or at the best , as the reliques and causes or occasions of both : for . once in times of popish darkness they were so used , or rather abused . . why are your visits stinted to such a time more then another ? it profiteth not the defunct , and it hurteth the person you come unto ; a multitude not being sit for comforting or instructing ; and yet it cannot be called a meer civil visit , being trysted with such an occasion ; but certainly it suiteth not , nor is it a christian carriage toward the dead , and after the burial of the dead , to spend time together in such a way as is commonly used : beside , it is superstitious , when a thing without reason is astricted to such a time or occasion , as giving and receiving of gifts on new-years-day , too too common amongst christians , though a heathenish custome ; which day , as gratian observes , was dedicated to their devil-god janus : he asserts like wise , that such christians , as in his time did observe it , were excommunicated ; and alchuinus , with others , write that the whole catholick church appointed once a solemne publick fast to be kept on a new-years-day , to bewail those heathenish interludes , sports , and lewd idolatrous practises that had been used on it . . when some weight is laid on the number of words , or set repetitions of prayers , ave maria's , or pater nosters , or on the reading so many chapters , or saying so many prayers . . when any take a word of scripture at the opening of the bible , or by a thought suggested , as more befitting their condition because of that , without weighing the word it self ; and lay more weight upon that word then upon another that hath the same authority and suitableness to their case , which is to make a weerd , or fortune-book of the book of god , for which end he never appointed it . thus also men are guilty , when they account sacraments more valid , or lay more weight on them , because dispensed by some ministers , then when dispensed by others , though having the same warrant , or because of the difference of persons that partake therein with them ; however some of these things may be in themselves good , yet they are abused by some one circumstance , as in unwarrantable timing them , or in laying that weigh on them which is not warranted in the word , which . altereth the way that god has laid down . . bringeth us to prefer one circumstance to another , without any warrant . ▪ maketh a necessity where god has left us free , and so bringeth us into bondage . . we may go wrong in practising lawful duties many wayes , as to the manner of performing them , when they are not so done as is required : as . when we do not propose to our selves the right end we should have before us . . when they are not done from a right inward principle . . when they are done in hypocrisie and formality , and rested on ; all which may go along with men in all duties and ordinances ; and generally all our shert-comings in the right manner of commanded duties , striketh against this command . fourthly , we may also consider the breach of this command , by taking a view of what is opposite to every thing required ; and so want of reverence in worship ▪ want of zeal against errour of false worship , not streatching our selves in all lawful endeavours to entertain and maintain the true worship of god , are here forbidden ; so likewise the putting in , and keeping in unworthy ministers ; the traducing ▪ holding out , and putting out of faithful men ; the with-drawing and sequestring their maintenance from them ; the diminishing of it , or straitning them in it . horrid sins , though little thought of , and lightly looked on by men , drawing no less deep before god then obstructing the free course of the gospel , breaking up the treaty of peace betwixt god and sinners , carryed on by faithful ministers , as the ambassadors of jesus christ ; and saying on the matter that he shall not see of the fruit of the travel of his soul in the salvation of the souls of men to his satisfaction , so far as they can impede it by outing and discountenancing his ministers , the instruments made use of by him for bringing about that last warrantably ; and thus also , all sacriledge , simony , and the like , cometh in as breaches of this command ; and all partiality in church proceedings , tolleration of errours , countenancing the speaders of them , slighting of discipline , conversing unnecessarily and unwarrantable with such as are excommunicate , and all unwarrantable innovating in the external worship of god ; and when we are not ayming and endeavouring to have our children and servants , and all under our charge , brought under subjection and conformity to the ordinances and service of god as well as our selves . but because this command in an especial manner looketh to publick ordinances , let us see a little more particularly how it is broken in these : . in respect of preaching and hearing . . publick prayer . . praising . . sacraments . . fasts ▪ and in all these , there are faults of three sorts . . some going before the performance of these duties . . some following after . . some going along in the performance of them . and again , . some are guilty of the breach of this command by neglecting these duties . . some are guilty in the wrong manner , of going about them . and . before hearing the word men break this command . . in not praying for the speaker . . in not praying for themselves , in reference to this end , that they may profit by the word ▪ . in not setting themselves to be in a spiritual composed frame for such a work . . in not watchfully preventing what may divert them or distract them , or straiten their minds when they come to hear , not ordering their other affairs , so as they may not be a hinderance to them in meeting with the blessing of the gospel . . in not aiming to have the right esteem of the word . . in not blessing god for it , or for any good received before by it . . in not coming with hunger and thirst , as new born babes , having laid aside what may hinder its , being received with desire , pet. . , , . in not denying our own strength , as to the right discharge of that duty , that so we may make use of christ . . in not minding that when we are called to hear , it is to tryst with god in his ordinances ▪ . in going to hear with prejudice . . in coming without expectation of , and longing for the presence of god , or of meeting with him . . in not coming from respect to the honour of god ; nor out of conscience , but from custome , and for the fashion . secondly , men sin against this command , when they are come to hear , and while they are about this duty of hearing : . in not looking to god , or not receiving the word as gods word , but as mans. . in extravaging and wandring in their minds and thoughts . ezek. . . . in sleeping when they should hear . . in letting the word slip out of their mind , and not retaining and laying up what they hea● . . in not yielding their ears and memories , or yielding onely their ears and memories , but not casting open their hearts to the word , to let it sink down in them . . when though it be heard , yet it is not understood , matth. . . . when though understood , it is soon forgotten . . when there is not a peculiar trembling and fear in our waiting upon the ordinances , isai . . . eccles . . , . and malach. . . there is a special fear which we ought to have before his name . . vvhen there is not faith mixed with hearing , giving credit to the vvord , it must be a great fault not to believe gods vvord when we hear it , hebr. . , . . vvhen we fret and canker at the reproofs of the word . . vvhen we needlesly stumble at any expression , especially when we carry so lightly as to laugh at what is spoken , to the prejudice of the ordinances . . vvhen we are more for knowing then for doing , more for informing the mind , then for reforming the heart and life . . vvhen there is carping at the vvord , or censuring of it rather then our selves . . vvhen we make no application of it to our selves , and try not whether we have such a fault , or if we perform such a duty , &c. . vvhen we are not present , as before god , to hear , as cornelius was , acts . . . vvhen we itch after novelty of expressions , or words , or things , rather then thirst after the sincere milk of the word , that we may grow thereby . . when these novelties are more entertained and laid weight on then known duties or truths . . when the word is heard with respect of persons , and the same truth , or expression , or scripture cited by one , is not so respected and received , as when spoken by another , contrary to james . vers . . . when there are vain looks as well as idle thoughts . . when there is a wanton , light , unreverent carriage . . when there is immodest and strange apparel unbecoming that ordinance . . when there is speaking or talking , out of the case of necessity , in time of sermon , though it were by way of prayer , it is sinful , except it were ejaculatory in reference to what is at present spoken . . when there is reading of something , ( even though scripture ) unseasonably . . when there is insisting on good thoughts , that tend to divert from hearing . . when men are observing vanities in time of hearing , such as the apparel that others have on , or the painting that is on the house , or the cuplings of the roof , or such like . . when there is not an intermixing of ejaculatory prayer for our selves and others , and the speaker , that god would help him , and them , and us , to keep such a word to the time when we may have need of it ; and when god is not blessed when a word is rightly spoken . . when there is any quenching of convictions , or the motions , or stirrings of affection wakened up by the word . ● . vvhen thero is diverting to a doting love of the speaker , or the thing as spoken by such a speaker ; or the manner of expression , and a delighting in these , more then in god , or a respecting of him or our own profiting . . vvhen we do not look upon , and make use of the preached vvord as a means to con e rt , but onely as a mean to confirm . . vvhen we do not make use of promises offe●ed in preaching , and directed by god to us by an authorized ambassadour , and do not so lay weight on them as from him . . vvhen we reject the many sweet offers of the gospel , and come not to the marriage of the kings son. . vvhen we do grieve gods spirit who presseth it upon us . . vvhen we tread under-foot christs blood by our little esteem of it . . when we give no credit to , nor lay doe weight upon threatnings . . when we have not the faith of gods providence , or of the judgement to come , . when there is not an accepting of christ . . when there is not imploying of him . . when there is not reverence in removing from our hearing of the word . after hearing also , there are many wayes whereby we are guilty of the breach of this command . . forgetting what we have heard . . letting the heart unnecessarily look back again to other objects , and follow other thoughts , and not meditating on what hath been heard . . not comparing what we have heard with the scriptures . . not following the word with prayer for the watering of it ▪ . needless falling to other discourses , immediately after the hearing af the word . . casting it all aside as to practise ▪ ps . . verse . to . fretting at some things that have been spoken . . spreading censures : or . commendations of the thing preached , or of the instruments that preached , as if that were all . . no● following the word with self-searching prayer , and fruits suitable , endeavouring to practise what is required . . not trembling at its threatnings , nor forbearing what was thereby discharged . . not helping others to make use of it , . no● repenting of faults committed in the time of hearing . . little delight in remembring of it . . finding out shifts to put by its directions or challenges . . applying them to others rather then to our selves . . mis construing the ministers end in pressing of them . . mis-interpreting his words . . mis-reporting or mis-representing them . . not being troubled for fruitlesness in hearing ▪ without any use , but being as a stone without sence or feeling . . leaning o● hearing , as if having been in the church were a piece of holiness , though no fruit follow on it . . prophane abusing words of scripture , or phrases used in preaching ▪ in mens common discourse ; much more when they are mixed in wanton and profane sports ▪ or jests and gybes . all these wayes men may sin , when they come to hear the word ; they sin also by absence when they come not , neglecting the opportunities of the gospel ; there are also divers sins which men are often guilty of in reference to hearing , even on week dayes : as . little love to the word , or delight in the opportunities of it on such dayes . . too much love to some other things that procureth luke-warmness in hearing . . contemning occasions of hearing the word on such dayes . . improvidently bringing on a necessity on our selves that we cannot hear . . caring little to have a ministry , whereby we may be instructed at all times , and therefore we want such occasions . . setting our selves , and using our wits to discourage the ministers we have ▪ . not being weighted on , with our absence from week-dayes sermons . . mocking at them who are present . . dis-respecting the ordinance for some worldly or personal respects , preferring any small trifle thereto , &c. . let us instance the breach of this command in publick prayer , which is a part of worship , which very nearly concerns the glory of god ; and certainly when it is wronged through the unsuitable , and nor right discharging of this duty , this command is in a special way broken . we shall not here look to every thing , but especially to what concerneth publick prayer , indeed we fail also in secret prayer , and in giving thanks both alone and in our families . . by contempt of this excellent ordinance , many slight prayer in secret and in their families , jer. . ult . which is a clear breach of this command as well as neglecting it in publick , when men do not countenance sermon or prayer , though at the same time walking idlely in the street or in the fields . . by casting up of prayer to others , reproaching it , calling it hypocrisie , and those who use it hypocrites . . by mocking the spirits work in prayer . . before we come to prayer , we sin . , by not watching to keep the heart in a frame for praying always . . by not watching over every opportunity that we may have for prayer , whereby many occasions are lost . . in not longing for opportunities of prayer . . in not stirring up our selves to seriousness when we are about to pray . . in letting the heart run loose when we are about other things , which indisposeth for prayer . . in having a selfy particular end before us in our prayers . . in our little respecting god for strength and fitness , and little looking to him for his spirit to our selves , or these who are to go before us in this duty of prayer . . in our little examining our selves that we may know what to pray for , and what distinctly to confess . . in our not meditating on what we are to say , that we may as to the matter of our prayers speak in faith. . in aiming more to find and exercise gifts , then to have grace acting in us . , in our rushing rashly on such a weighty and spiritual duty . secondly , in prayer ; and . on the speakers part there are divers ways whereby this command is broken : as . by rashness and sencelesness , not exercising the spirit , but the mouth , telling over our prayers as a tale without life . . praying in our own strength , without looking after the influence of the spirit . . not drawing near to god by faith in christ , but leaning too much on our prayers , from a secret false opinion of prevailing more with many words well put together , then by exercising faith on christ , and resting on him , as if god were perswaded with words . . inadvertant praying , uttering unadvised petitions and expressions without understanding . . not praying humbly and with soul abasement : nor . singly to please god , but men , seeking expressions that are pleasant rather then sensible . . saying many things we think not , not being touched with the weight of sin when we confess it , nor with the desire of holiness when we mention it : counterfeiting sometimes liberty and boldness , sometimes restraints and complaints more then is real . . limiting god in particular suits . . cold in what is of greatest concernment . . want of reverence and holy fear . . want of a right impression of a present god. . not praying for others , and little respecting the condition of those we pray with ; or what we do of this kind , is either but cold , and for the fashion ; or if there be more apparent zeal and seriousness for others , it would be adverted that it be not upon design to flatter and please them rather then to obtain spiritual blessings to them . . desiring things for satisfying our selves more then for gods honour . breaking off before we come to liveliness and liberty , having begun lazily and without life . . not insisting to wrestle with god when under bands . precipitating with the words before the heart ponder them , or the affection be warmed . . posting through it , as duty , only for the fashion , without respect to god , or love to the exercise , or driving at any profit by it . . wearying and not delighting in it . . not aiming at gods presence or sensible manifestations in it , or at a hearing in that which we pray for . . being more desirous of liberty in publick then in private . . fretting when we are put or kept under bonds . . growing vain and light when it goeth well with us , and turning carnal and unwatchful when we get liberty . . impertinent use-making of scripture-words , either ignorantly or vainly . . a secret expectation of something for our prayer , and so resting upon the work done , as if there were merit in it . . using expressions not easily understood . . using undecent gestures , and scurrile expressions . . not observing gods dispensation to us , nor his dealing with our souls in the time of prayer , that we may conform our suits accordingly , as we find many of the saints have done , who end in songs after they had begun sadly . . not praying with fervency for christs kingdom , and for jews and gentils . . exercising gifts rather then grace , when we pray . these are sins upon the speakers part . next , ye should consider the sins of them that joyn : and beside , what is general and common in the duty of praying , we fail often in joyning . and . in this , that many think , when another prayeth they need not pray , but let the speaker be doing alone . . when we observe not what is spoken , that we may go alongst in what he prayeth for , and be upon our watch that we may joyn , and that we may do it in judgement . . the mind waving or wavering , and we hearing , but not praying . . censuring the words or gestures of the speaker . . fixing our eyes or minds on some other things , and giving way to other thoughts that may divert from joyning . . sleeping in time of prayer . . confusedness in that exercise , and not distinctly joyning with what agreeth to our selves and our own case , nor with what agreeth to others joyning with it for them . . more cold and indifferent in what concerneth others , then in what concerneth our selves . . more careless of being heard and answered when we speak not , as if we were less concerned , thinking it enough to be present , although in our heart we joyn not ; and not being affected with the prayer of another , nor acting faith in it , we soon weary when others pray . . not being edified by the praying of another , nor taking up our sins in his confessions , nor our duty in his petitions . . much hypocrisie in such duties , while we seem to be joyning , but are doing nothing . . not endeavouring to have affections , suitable to what is spoken , stirred up in us . . not praying that the speaker may be suitably guided and helped in bringing forth petitions that may answer our wants . . more indifferent that another who speaketh as mouth for the rest , want liberty , then when we are put to speak our selves , although it be gods ordinance . . not rightly touched with any expression we cannot joyn with , but rather stumbling at it . . our being ignorant of the meaning of many expressions through our own fault , so that we cannot joyn in them . . muttering words of our own , and not joyning with what is said . . indistinctness in consenting or saying amen at the close . thirdly . after prayer both speaker and joyners fail . . that they watch not over their hearts , but soon return to other things , as if then they might take liberty . . not waiting for an answer , nor observing whether prayers be answered or not . . not being thankful for answers when they come : nor . intreating and pressing for an answer if it be delayed . . not reflecting on our failings , whether in speaking or joyning . . not remembring what we have uttered in prayer , but presently returning to a carriage that is very unlike those things we have been speaking before him. . not keeping up a frame for new opportunities of prayer . . not pressing after a constant walk with god betwixt occasions of prayer . . resting on prayer after we have done , and thinking something of it if we seem to have been helped to pray . carnally heartless and displeased , if it hath been otherwise . . not being humbled for the sinfulness and defects of our prayers . . not having recourse by faith to the blood of sprinkling for pardon of these sinful defects . we are to consider how men break this command in praise and thanksgiving : and here there is failing , in general . . in the utter neglect of this necessary duty ; alace , what of that duty do we in secret , and yet it is singularly for gods honour , and as clear a duty as prayer . . in mocking praise often , by prophaning psalms for our carnal mirth . . in neglecting and slighting of it , though not altogether , yet by unfrequent going about it . . in accounting it to be almost no duty at all , and in being but little challenged for slighting of it , or for irreverent using of it . secondly . we sin before we go about this duty : . in not preparing for it . . in not praying for the spirit , to fit and enable us to praise , cor. . . and for a fixed heart for that work , psalm . . . in our not aiming at a spiritual disposition for such a spiritual duty . . in our not endeavouring for a right impression of the majesty of god. and . for clearness of our interest in him : and , for an impression of the excellency of his way , and meaning of his word ; all which are exceeding necessary unto the right performance of this duty , and without them we cannot praise suitably . thirdly . we are guilty of many faults in the time of praising . . doing it without respect to gods glory , and for the fashion only . . hypocrisie , not praising him with the whole heart , performing it only with the lips , when the heart is away . . ignorance , when we want understanding of the words we express . . no suitable impression of gods greatness and goodness upon our hearts when we praise . . not aiming at communion with god in this duty , as desiring , minding , and hoping to praise him for ever . . not being taken up with spiritual and heavenly delight in him , and in the work of his praise , . lightness , laughing , or mainly affecting of , and carnally doting upon , some tone or voyce more then being suitably affected with the matter , and making melody in the heart to the lord. . forgetting what we do sing , and not knowing or considering what it is we sing , the heart not being present nor fixed . . not being constrained by love to praise , but some custome or natural conscience constraining us to it . . not offering up our praises in and through christ jesus , heb. . v. . . soon satisfied in our praising , as if we were little troubled to be fitted for it , and because little of our selves lyeth in it , we are the less careful how we discharge it , but stint and limit our selves to some certain customary matter which puts us to few prayers before , and makes but few challenges after . . not intermixing ejaculatory prayers in our praisings . . much hypocrisie when we sing the cases of others , or their thoughts and estimation of god , and study not to be something-like their frame and exercise . . not framing our affections in praising to the subject of our praise ; whether it be some sad case or some chearful condition , or some historical or prophetical subject ; and when imprecations are a part of the song , we soon fall off , or praise one and the same way in all . . not serious in blessing god for former mercies to his servants , if it be not so well with us in the mean time , nor chearfully acknowledging his former deliverances of his church and people in which we have not personally shared . . not being affected with his keeping of us free of many sad cases we sing , and others have been in , nor blessing him for delivering them . . not letting the word of the lord which we sing , sink down in us for engaging our hearts to , and chearing our spirits in good . . not assenting to , and giving him glory in the acknowledgement of the justness of his severest threatnings , and the most fearful scripture-imprecations . . not rightly observing those things that are the subject matter of scripture songs , so as to put a difference between some things we are to tremble and scare at , such as the falls of the saints ; and other things which we are to imitate and follow for our edification . . gadding in idle looks , so that some scarce look on their books ( although they can read ) that they may the better have the sense of what they sing . . not putting a difference betwixt praying a petition that is in a psalm , and singing of it , which should have a sweetness with it that may incourage us to pray for , and expect what others before us have obtained ▪ . wanting such considerations about the matter sung , when it suits not our present case , as may suitably affect us , and fit us to glorifie god in that duty : as when we sing of the eminent holiness of some of the saints , we are to bless him that ever any was so holy , whatever be our sinfulness ; and that we have hope of pardon , though under many failings , and much unlikeliness to that case we sing . . not singing with the voyce at all , although the tongue be given us as our glory , that we may therewith thus glorifie god. fourthly . after we have been about this duty of praise , we sin . . by falling immediatly into a carnal frame . . not looking back or examining when we have done , how we carryed it in praising god. . few challenges for our many failings in praise . . little repentance for those failings . . not keeping the heart right for a new opportunity of praise . . not keeping a record of his mercies in our memories , and upon our hearts to engage us to praise him . . not walking in the exercise of love , which would sweetly constrain us to this duty , and make us delight in it . these are but a few of the many iniquities that are to be found in our holy things , exod ▪ . . it s good we have a high priest to bear them : o , what if all our sins were reckoned , how hainous would they be ? and what a sum will they come to , if our performances of holy duties have so many sins in them ? and when the sins of a sabbath are counted , how many will they be ? hundreds of divers sorts , in praying , hearing , and praising ; and multiply these to every loose thought , and every declining or wavering of the heart , now many times may they be multiplyed ? ah! how many unholy words do we let slip , and then consider all the sabbaths and sermons , prayers and praises we have had , how many hundred thousands will they amount to ▪ it is sad that men should lye under all these with few or no challenges , or without minding repentance , or thinking of the necessity of employing the high priest for doing them away ; therefore we should accept these challenges , and give him employment who only can bear the iniquity of our holy things . if this bring not down self-righteousness , and convince you of the necessity of a mediatour , what will do it ? we shall proceed in the next place , to consider the sins that wait on receiving the sacraments , which as they were a special part of the worship of god under the old testament , so they are yet under the new ; and our sins in reference to them strike against this command , as it prescribeth and carveth out our external worship , and so much the rather should we consider this , because there cannot be a more express covenanting with god in giving and receiving , proposing terms and accepting of them for closing the covenant , then is in the sacraments . before we enter to speak of the faults we are here guilty of , we may in general propose some things concerning the sacraments : as . for what ends god hath appointed them , that so we may know what is to be expected in them . . how they effectuate the ends , that we may know how we should go about them ; and we shall speak to these two joyntly , because we cannot speak to the one , but we must speak to the other . but before we speak to these , some things are to be premitted : as . that god hath thought good alwayes to add sacraments to his covenants ; thus the covenant of works had its sacraments : adam had the tree of life for a sacrament to confirm him in the faith of that covenant ; so the covenant of grace in all its administrations had its sacraments also for confirmation thereof , as before christs incarnation it had , circumcision , the passover , and divers sacrifices effectual for that end ; and the fathers before abraham had their sacrifices for sacraments : a●d since his incarnation , it hath baptism and the lords supper ; for as the lord has for mans sake condescended to deal with him after the manner of men , by covenants and mutual engagements , so he keepeth the manner of men in swearing , sealing , and confirming these covenants for their greater ▪ consolation , who are within the same , hebr ▪ . . secondly . although the nature of the covenant alter the sacrament , in respect of our use making of it ; yet , as all covenants have some essentials in which they agree , to wit , a promise and a restipulation ; so all sacraments have something common , to wit , that they signifie , seal , and strengthen the covenanters in assurance of enjoying what is promised according to the terms of the covenant to which they are as seals appended , the tree of life confirmed the promise of life to adam upon condition of perfect obedience ; circumcision confirmed it to abraham upon condition of faith , rom. . . thirdly . the sacraments of the covenant of grace before and after christ , differ in circumstantials , as the covenant it self under the old and new testament doth ; but in essentials they agree , for they seal one and the same thing , and after one and the same manner . fourthly . there are some chief things common to all sacraments of the covenant under one administration ; as for example , baptisme and the lords supper , they agree both in this that they seal the covenant , and represent christ and his benefits , &c. yet in either of them there are some peculiar promises and benefits especially looked unto : and also they have their peculiar manner of sealing these things which are common to both ; believers are also confirmed in the same things by the word , but the sacraments confirm them in another way , more clearly , and sensibly , and proportionally to our weakness and necessity . fifthly . no sacrament is of , and from it self valid , but its validity and efficacy is from the covenant and promise , whereof it is a sacrament ; and so it is a seal to none but to such as are in the covenant , and keep the condition of it , to them it sealeth the benefits promised , though absolutely and simply it seal the truth of the conditional promises : and so it may be said conditionally to seal , to all the members of the church , the truth of what is promised upon such a condition ; as for example , the tree of life sealed this truth , that who stood in perfect obedience should have life , but it did not seal to adam , that he should have life ▪ except upon condition of his perfect obedience ; the like may be said of circumcision , baptism , &c. sixthly . hence every sacrament doth suppose a covenant , and the receivers entry into the covenant , to which the sacrament that he receiveth relateth : so that we come not to the sacrament properly to enter into covenant with god , but first the covenant is entered , and then the seal is added , as genes . . first , god entered into covenant with abraham , and then the seal of circumcision is added as a confirmation thereof . seventhly . no sacrament giveth any new right which the receiver had not before ; onely it confirmeth the right he had before ; he hath access to the sacraments upon the account of his external right . eighthly . sacraments confirm still something that is future , and to come , they being instituted for the confirmation of our faith and hope in those things , of which we are most apt to doubt ; as the passover strengthened the israelites against the fear of being destroyed ; the tree of life confirmed what was promised to adam and not performed ; and so all sacraments help us to believe the making good of some promise not performed , for they serve as the oath and seal ; and indeed , when we preach the gospel , we offer a sealed covenant , and a sworn covenant . these things being promised , we come to speak to the things proposed ; and we say , the sacraments of the new testament ( of which only we speak purposely ) have in gods appointment and our use , these three ends especially ; the . is , to represent clearly the nature of the covenant , and the things promised therein , as , the washing away of sin , christ himself ▪ his death and benefits , and the way how we come to the application of all these , to wit , by faith freely , putting on jesus christ for taking away guilt , and strengthening us to an holy walk ; in all these the sacraments ( that is , the signs and word of institution added ) do fully and clearly , . to the ears : . to the eyes : . to our other senses of feeling , &c. not only hold forth what is offered , but our way of closing with and accepting of that offer ; as if god , who by preaching letteth us hear him speak ( inviting us to be reconciled to him ) were in the sacraments , letting us see him tryst and close that bargain with us by his ambassadors ; in which respect , the sacrament may be called the symbol and token of the covenant , as it is , gen. . and this way the sacraments have a teaching use to bring to our remembrance christ , his sufferings and benefits , as well as our estate , what it was without him , and before our closing with him ; all this by the word and elements with the actions concurring , is represented to us , as if it were acted before our eyes , for making the way of the gospel the more clear to our judgements and memories , who either senselesly take it up , or sluggishly forget these spiritual things ; the lord , who sometimes maketh use of parables and figurative expressions or similitudes , to set forth spiritual things to make them take with us the more , hath chosen this way to make use of external signs , and actions for the same ends also . . the second end of sacraments is to seal and confirm gods mind and revealed will to man , and to put him out of question of the truth of his promises , that so he may have a further prop to his faith , and may draw more strong consolation from the promises of the covenant upon this ground . in this respect they are called seals ( rom. . . ) of the righteousness by faith ; that is , not the righteousness of abrahams faith , but of his obtaining righteousness by it , and not by works ; that is , they are seals of that covenant which offereth and promiseth righteousness to such as believe : ●o was the tree of life a confirmation to adam of the promise of life ; so was circumcision to abraham a seal and confirmation of the promises of the gospel , as gods oath was , hebr. . . and so are the sacraments to us , this confirmation may be three wayes looked on : . as that which confirmeth the proposition , . the assumption , . the conclusion of a practical syllogism , whereby the believer concludeth from the gospel that he shall be saved . the proposition is this , he that believeth shall be saved ; this by the sacrament is simply confirmed as a truth , that one may lean unto : then the believers conscience in the faith of that subsumeth , i will then take me by faith to christ : seeing that is a sure truth , i will rest on him and hold me there ; or more clearly , i do believe in him . now . this assumption that i , or such a man hath faith , is not confirmed simply by the seal , for the sacrament is to be externally applyed by men , who can say no more , but , they charitably judge such a one to have faith ; yet it may be said to be so far confirmed as one whose faith doubteth may by this be encouraged to rest on christ , and quiet himself on him ; thus faith is confirmed while it is helped to assume , though the man be not clear that he hath assumed ; as also one having according to gods command , cast himself on christ , and according to his institution , taken the seal , i say such a man may conclude from the seal , as well as from the promise that he is accepted , even as one having prayed may conclude he hath been heard , having done it according to gods will in the name of christ . thirdly , when the conclusion is drawn , therefore i shall be saved , the sacrament doth not confirm that simply to us , more then it did to adam ( who afterward brake the covenant of works ▪ and so attained not the thing promised ) but it sealeth it conditionally . if thou believe , thou shalt be saved , and so the assumption must be made out by the search of the conscience before the conclusion receive any confirmation by the sacrament ; yet by strengthening the major proposition ▪ such as believe shall be saved ; it strengtheneth the conclusion also : for if that were not true , my having faith , or flying to christ were no great comfort ; and so consequently it has influence on the believers comfort in the conclusion , as gods oath and seal did confirm thé promise made to abraham , and also strengthened his faith in believing it should be made out to him , rom . . again , it is to be considered that the sacrament sealeth particularly , not only as it sayeth ▪ all that believe shall be saved , but also as it says , thou ▪ if thou wilt believe , shalt be saved ; and the seal is so appended to that conditional offer , that the covenant standeth not only sure in general to all believers , but to me particularly upon my closing with it , as if god were particularly singling me out to make the offer unto me , and to take my engagement , and to put the seal in my hand , by which faith is more particularly helped and strengthened then by the word alone ; there is great use therefore of the sacraments ▪ in that thereby we get faith quieted in the believing of this , that god will lay-by his controversie , and keep his covenant , and make forth-coming his promises to those who flye for refuge to jesus christ , according to his oath and seal : thus he sealeth the major simply , the minor conditionally , but particularly ; or we may suppose god speaking to us from the covenant thus , he to whom i offer christ , he may receive him ; and all that believe , and receive the offer , shall obtain the blessing offered : but i offer christ to thee : therefore thou mayst and shouldst receive him ; and if thou accept the offer , hou shalt obtain the blessing offered , and shalt ●e saved : thus the major and minor are simply sealed , but the conclusion conditionally : or the sacrament sealeth the offer simply ; but the promise as it is applyed to such a particular person conditionally , if he receive the offer ▪ so that none needeth to question gods offer , nor christs performance on our acceptation . and thus the sacraments may be called testimonies , of gods grace to us , because particularly they seal that offer of his grace unto us , namely christ , and salvation by him , and his being content to give him upon condition of our believing . the third end and use of the sacraments ; is , to exhibit and apply christ or his benefits to believers ; hence in the sacraments we put on christ , and ea● him : which is not done , by any physical union of christ , or his benefits with the signs ; but as in the word , christ communicateth himself when the spirit goeth along with the promises , and hearers bring not only their ears , but their hearts and faith to that ordinance : so here by the sacraments christ is communicated to us , when we come not onely with ears , eyes , t●st , &c. but with faith exercised on christ in the sacrament with respect to his institution ▪ and he cometh by his spirit with the elements , and word , whereby the union with christ is so much the more near and sensible , as it hath upon the one side so many and great external helps in the means appointed by god ; and on the other side a proportional blessing promised to go along with his ordinance by the operation of his spirit . hence it is that all this communion is spiritual , conferred by the spirit , and received by faith ; yet it is most real , and having a real ground and cause , and real effects following , not by vertue of the sacraments in themselves , more then by the word or prayer considered in themselves ▪ but by the vertue of the promises being laid hold on by faith. and now word and sacraments being joyned together , they concur the more effectually for bringing forth those ends intended in the covenant . fourthly . there is a fourth end which resulteth from these , and that is a believers consolation , hebr. . , . which by the strengthening of faith , and beholding of christ in that ordinance , and being confirmed in the hope of his coming again , &c. proveth very sweet , and corroborateth the soul so much the more , 〈◊〉 that therein he trysteth often with the believer , and by it communicateth himself to his sense and spiritual feeling . fifthly . the sacraments hold forth a mutual engaging betwixt god and his people ; god holdeth out the contract , the covenant and offer ▪ we by our partaking do declare our acceptance of that offer on those terms , and ingage accordingly , that we shall make use of that righteousness therein held forth for our justification , and of that wisdome and strength therein offered for our direction and sanctification : in this respect our taking of the seal , is called our covenanting ▪ and genes . . he was to be punished that wanted the seal of gods covenant ▪ thus our accepting and receiving , looketh to the word , holding forth the terms , and god sealeth and confirmeth on these terms the particular promises of righteousness and strength to the ends before-mentioned , that our faith may be strengthened in making use of them . these are the main and principal ends of the sacraments , though they serve also for outward distinguishing of gods people from all other societies and persons . in sum , the word offereth christ and his benefits , the hearer accepteth him , on the terms on which he is offered , and consenteth ; both these are supposed to precede the sacraments , though ( as we may see in the jaylor , acts . and others ) it may be but for a very short time ; yet in the order of nature at least , they are prior , and then come the sacraments , which have in them , . a clear view of the bargain , that we may close distinctly , and know what we attain , . a solemn confirmation on gods side of the covenant , and the particular offer he therein maketh . . a furthering of us in part , and helping us to believe , and a conferring of something offered . . a comforting of those upon whom the blessings are conferred . . the receivers solemn and publick ingaging to god , that he shall observe and make use of all these ; the fifth may be looked upon , as the second in order . we may come now to consider the faults we are guilty of in reference to the sacraments . and first in general , then more particularly in reference to baptisme and the lords supper : we shall not speak to those faults common to popists and others , which are more doctrinal , such as errours about the persons who may administer them , as that women may administer baptism , &c. but we shall speak to those that are incident to us in our practise . and first in general we fail , either when too much weight is laid on them , or when too little ; first , when too much , as . when there is an absolute necessity supposed to be of them , in order to salvation . . when they are thought to confer grace of themselves , by the very partaking of the outward elements , although without faith. . when they are rested on in the outward receiving ; as if that made us some way acceptable to god. . when there is a superstitious blind preferring of them to , and with , the prejudice of all other ordinances , so that one will neglect preaching and prayer long , but must have baptism and the communion . . when there is a preferring of the outward ordinance to christ and the thing signifyed ; that is , when men seek more to have the baptism of water then the baptism of the spirit , and the external communion more , then the inward ; in which any heaven that is to be found in the ordinances , lyeth ; and when men are more commoved for wanting the sacrament once , then for wanting christ often and long . . coming unto , and going from , the external ordinances neglecting him and without dependance upon him who giveth the blessing , and thinking that then all is well enough , seeing they were present at the ordinance . . going far off for the partaking of a sacrament to the prejudice of necessary moral duties called for at that time . . placeing more in them then in works of mercy and charity , or doating on them , to the neglect of those . . when they are accounted so holy as if they might not be given , where christ alloweth them to be given ; or as if that wronged them , when they are not administrated in some consecrate place , as if one place were now under the gospel more holy then another . . adding to christs institution , in the way of administration , as if what he hath appointed , because it is common and ordinary , were base , and too low for them . again , they get too little esteem ▪ , when people use them as bare and empty signs , without respect to their due ends . . when there is not that reverence given to god in them as ought to be according to his command , when we are about so holy and so solemn pieces of worship . . when men carnally and without preparation , and observation , can hazard on them as common things . . when gods grace and goodness in condescending in them to us , is not admired and blessed . . when they are not pondered and studied , that we may know them . ▪ want of delight in them . . carelesness of them whether we have them or want them . . corrupting the lords institution in our manner of going about them , either adding to it , or diminishing from it or changing it , as if men might do so . . little zeal to keep them pure . . neglecting the occasions of them when we may have them with some little pains . . accounting them better when administrated by one minister , then when by another ; or esteeming little of them , because dispensed by some men , ( though lawful ministers ) as if men added any worth to the ordinance of god. . never actually laying weight on any of them , or drawing comfort from them , or less then should have been done . . not wishing and praying that others may have good of them . . not fearing the wronging of them by multitudes who partake of them , and not endeavouring to have abuses of that kind helped , but making them common to all indifferently and promiscuously . . when folk fear not the breaking of their ingagements in them . . when men hang the fruit of them on the administerers intention , or on the grace of them that are joynt-partakers with them . . when there is little zeal against the errours that wrong them , as when they are denyed by anabaptists , and when they are corrupted , as in the masse . to come particularly to baptism ; we may consider , . the sins of those who seek it for their children . . the sins of these who administer it . . the sins of on-lookers , especially those who are called to be witnesses . . the sins of those who are baptized . the parents or presenters of children to baptism fail before , in the time , and after the administration of this ordinance ; first , before , . by not serious minding that which is to be done . . not considering the childs condition as needing christ in that ordinance . nor . the end of that ordinance . . miskenning christ , and not going first to him , for conferring the things and blessings signified . . not praying for the child , for the minister , and for a blessing on the ordinance . . not blessing god , that there is a covenant of grace that taketh in our children ; not offering them to be ingaged and received in it . . not minding the most simple and edifying way of going about it , but walking by other rules . . needless delaying of it for carnal ends . . being more desirous of the sign , then of the thing signifyed . secondly . when we come to it , we sin . first , not seeking to have our own covenant with god ( by which we have this priviledge of bringing our children to baptism . ) renewed and made sure . . not considering by what right we claim it to our children . . not repenting of our own breaches of covenant , no● wondering that god keepeth with us , who have often broken to him . . not coming with the exercise of fear and reverence . . waiting on it oft-times without attention or minding our duty in what is spoken ▪ . promising for the fashion when we ingage for the childrens education , and wthout either judgement or resolute purpose to perform . . being ignorant of what is said or done . . not concurring in prayer for the blessing . . not undertaking in christs strength to perform the duties called for . thirdly . after the administration of baptism , we fail . first , in forgetting all our engagements ▪ . in growing careless to maintain any suitable frame , and falling carnally in our mirth on such occasions . . not being much in prayer for the children , nor insisting or continuing in prayer for the blessing . . not being faithful according to our ingagements , in educating them . . in knowledge , that they may be so trained up as to know what god is . . in the fear of god , pressing it upon them by frequent exhortations . . in giving them good example . . in giving them seasonable correction ( but rather sparing them though to their hurt ) when there is cause of correction . . being also unfaithful in not seriously minding them of their ingagements by baptism . and . much more by giving them evil example . . conniving at their faults . . advising them to what is sinful , or sending them where they may meet with snares , or suffering them to go there . . providing for them the things of this life , without respect to that life which is to come . . not enabling our selves that we may discharge our duty to them . . not insisting to press those things upon them , that concern their souls alwayes ; thinking it is enough that sometimes they be spoken to . . never purposely stirred up and driven by that tye to see for their good . nor . repenting our many short comings . nor . lamenting for what we see sinfull in them , when they follow not faithful advice . these are things that would carefully be looked unto , both by fathers and mothers , and all such as engage for the christian education of the children , whom they present to that ordinance . next in him that administreth baptism , there are oft-times diverse failings . as . when it is customarily dispensed without respect to its end . . when in prayer the childs salvation is not really and seriously aimed at , but for the fashion . . when it becometh a burden to dispense it . . when it is not thought much of , that christ admitteth such into his house , or himself to be a partaker of such mercies , but be a dispenser of them to others . . when he followeth it not privately with his prayers for a blessing ; besides what failings may be in unsuitable words , and humane ceremonies , &c. and seeking himself in the words that are spoken , rather then the edification of the hearers . when we are witnesses and on-lookers , we fail . . in wearying and fretting , because we are detained a while . . not setting our selves to be edified by that we see done and hear spoken . . not sympathising with the child or its parents in prayer . . not being thankful to god for such a benefit and ordinance to such a childs behoove . . lightness of carriage , and in looking , speaking , or thinking in the time , as if we were not present at such an ordinance of christs . . not so seriously taken up in sympathising with other folks children , because they are not our own . . removing and withdrawing and not staying to countenance it . . not minding the child when we are gone . . not helping them as we may to be answerable to that tye they come under in baptisme . . not admonishing them when we see parents and children walk unanswerable , nor testifying against them , nor mourning for the dishonour god getteth by baptised persons unsuitable carriage . fourthly . all of us that are baptised , fail wonderfully , less or more , first , that we never ( as we ought ) reckon our selves obliged by that tye we come under in baptism . . that we neither are , nor seriously study to be , as we ought , answerable to it . . that we are not thankful for it to god , who admitted us to that ordinance . . that we do not esteem it above all bare carnal birth-rights how great soever . that we do not seek to have it cleared , in the extent of it , as to the priviledges and benefits thereby conferred on us and our children . . that we do not pursue after the blessing therein covenanted to us . . that we do not endeavour the performance of the condition of believing and trusting in christ which is the condition of the covenant of which baptism is the seal . . that we do not lay weight on our baptism for strengthening our faith both in spiritual and temporal difficulties , as if it were no seal of the covenant . . that we are ofte● ignorant how to make use of it . that we do not account our selves wholly gods , as being given away to him in baptism , but live to our selves . . that we do not fight against our lusts , satan , and the world , according to our baptism●● vow . . that we do not adorne our christian profession with an holy life , . that we walk and war against christ , instead of fighting under his banner . ▪ that we do not aggravate our sins , as being committed against this t●● . that we are not patient under sufferings , nor penitent and humble under all sad dispensations ; notwithstanding that we are by our baptism bound to take up the cross . . that we do not meditate on our ingagements nor repent for our neglects . . that we do not aim and endeavour to come up to the main ends of this ordinance . which are , . the evidencing out regeneration and i●grafting into christ . . the giving up our selves to the father , son , and spirit . . s●icking by christ on the most costly and dearest terms . . taking directions from him and walking in him . . seeking the things above , and not the things that are on earth . . mortification to creatures , and to be crucified with christ , the improving of this tye , not onely for obliging us to these , but for strengthening us in him to attain them , and to comfort our selves in all difficulties from this ground . these things are much a missing : alace , they are much a-missing : for we lamentably neglect to draw all our strength and furniture under all tent●tions , and for all duties from christ by vertue of this baptismal obligation and tye : we resort but seldome to this magazine and store house ; this precious priviledge is ( alace ! ) but very little manured and improved by us . we come next to speak of the sins we are usually guilty of in reference to the lords supper , and they be of several sorts . . some are doctrinal when the institution is corrupted , as in popery : these we will not now meddle with . . others are practical , and they are either in ministers and elders , who admit and deba● , or in such as are admitted or debarred . and first , we are to consider , that men may sin against this ordinance , by not communicating . as . when they contemn and wilfully neglect it . . when they are not frequent in it , but carelesly slight it , when conveniently it may be had , . by not fore-seeing and ordering our affairs , so as we may not be hindred , when an occasion of that ordinance offereth it self near to us . . by incapacitating our selves to be admitted through ignorance or scandal , and by negligence to remove these . . by fretting at our being debarred , or at these who has a hand in it . . not repenting of the causes which procureth our being debarred . . not seeking to be humbled under such a weighty censure , and to get the right use of it for the time to come . . suspecting that it proceedeth from carnal ends . . reporting amiss of those who do it . . not praying for them that partake in this ordinance , where-ever we hear of it in any place . . looking rather to the unfitness of some that are admitted , and the neglect of duty in office-bearers in debarring , then our own . . not sympathizing with them , and yet on that ground absenting our selves , to wit , for the faults of others . and here , by the way , we beseech you take these few words of exhortation . . look on debarring of ignorant and scandalous persons from the lords table as christs ordinance . . consider wherefore your selves are debarred , and as you may be assured it is from no particular prejudice or dis-respect , so ye would repent and be humbled for that which procureth it . . be making up what is wanting for the time to come : your failing in any of these is a fault , and let none think themselves the less bound to the study of holiness , because they are kept from partaking of it : but the sin of some is ; they shift it , because they will not stir themselves up to a suitable frame for it , and yet they are not suitably affected with the want of it . next , there are faults in them that are admitted to communicate , and these both in hypocrites and true believers respectively ; and that . before . ▪ in the time , and . after receiving the lords supper . and first : before receiving there are many failings : as . ignorance of the end and nature of this ordinance . . not studying to know it : nor ▪ to have the heart rightly affected with it . . not endeavouring to keep up a high esteem , and holy reverence of the wonderful love of god in giving of his son , and the sons condescending love in coming to dye for sinners . . not seeking to have the covenant clearly closed with by faith , before it be sealed by the sacrament . . not endeavouring to have all by-gone quarrels removed , and our peace established . . not searching our way , that we may be well acquainted with our condition , so as we may have the distinct knowledge of it , when we come . . not carefully endeavouring a suitable frame of heart by prayer , meditation and reading . . not praying for a blessing , either for him that administreth , or for those who are to joyn with us , to prevent their sin . . not minding their instruction who are under our charge . . not presently renewing ( if before closed with and consented to ) our covenant before our partaking . . not sequestring our hearts from other things for that end . . not fearing to miss the thing offered , and to contract guilt instead of getting any good , . not searching after the sins of former communions and other sins , and repenting of them . ▪ what we ayme at in these , not ayming at them in christs strength . . not ayming and endeavouring constantly to walk with god , and keep commuuion with him in all duties , that we may have the more access to communion with him in this ordinance . . not laying aside of rooted prejudices and secret malice . nor . admonishing such whom we know to lye under any offence of that kind , that they may repent and reform . . unstayedness in our ayming at communion with god in it , or coming to it more sel●ily then out of due regard to the glory of god. secondly . in our going about this ordinance , there are many faults that usually concur : as , our giving too little respect , or too much to it , as is said before of the sacraments in general . . our not exercising faith in the present time , according to the covenant and christs institution . . want of love to constrain us , and want of that hunger and thirst that should be after christ . . want of that discerning of the lords body , which should be , so as , . to put a difference betwixt bread and wine in the sacrament , and common bread and wine in respect of the end . . to put a difference betwixt this ordinance , and christ himsel● who is signified and exhibited by it . . to lay in some respect a further weight on this then on the word only , though it be some way of that same nature . . to put a difference betwixt this sacrament and other sacraments ; and so discerning it , it is to conceive of it rightly . ▪ in respect of its use and end according to its institutiou . . in respect of our manner of use-making of it , not only by our senses or bodly organs , but by faith and the faculties of the soul , looking upon , and receiving christs body in that ordinance , and feeding on it there as in the word , and more clearly and sensibly : for the sacraments do not give us any new thing which the word did not offer and give before , but they give the same thing more clearly and sensibly . . in respect of the blessing ▪ not only waiting for a common blessing for sustaining the body by that bread and wine , but for a spiritual blessing to be conferred by the spirit to the behoof of the soul . . it s so to discern it as to improve it for obtaining real communion betwixt christ and us , by a spiritual feeding , as it were upon his own body ; so that when there is any short-coming in these , in so far the lords body is not discerned . . we sin in going about this ordinance , by want of reverence , when we come without holy thoughts , and a divine frame , and without love ravishing the heart , which 〈◊〉 most suitable at such a time ▪ much more do we sin when we come with carnal , loose , or idle thoughts , or any unreverent gesture , or with light-like apparel , or carriage in coming or sitting . . by want of love to others , and sympathy with such as are strangers to communion with christ . . by not distinct closing with christ , or renewing our covenant with him , or ingaging of our selves to him . . by stupidly , or senselesly taking the elements without any affection , and by being heartless in the work , and comfortless because we want sense . . by not che●ring our selves by faith , that we may obtain and win to sense , and by pressing too little at sense or comfort . . by not improving this ordinance in reference to the general ends of a sacrament , or the particular ends we should ayme at in this sacrament : as . fellowship with christ himself . . communion in his death and sufferings . . the sense of these , and the comfort of them . . the lively commemoration of christs death and sufferings , and of the love he had to us i● all these ; for the stirring up of our love again to him . . the strengthening of our selves in the way of holiness , by strength drawn from him by faith. . minding his glory , and the setting forth thereof , with respect unto , and hope of his coming again . . particular ingaging of our affections one to another . . ingaging our hearts by serious resolutions to make for suffering : lastly , we ●i● here , by not reflecting on our hearts in the mean time , that we may know wh●● they are doing ▪ no● putting ▪ up ejaculatory prayers to god in the time ; receiving the s●cr●●ent with our hand , and yet not receiving him in that mean by faith 〈◊〉 the heart , nor feeding on him , and satisfying our selves with him really present in that mean : for he is to our faith really present there as well as in his word . . after communicating , there is a readiness to slip and fall into these faults : . irreverent and carnal removing from the table . . forgetting what we were doing , and falling immediatly to loose words or thoughts . . not reflecting on our by past carriage , to see what we were doing , and what frame we were in , and what we obtained . . not repenting for what was wrong in every piece of our way and carriage . . not following on to obtain what we yet miss , and not still waiting for the blessing , even after we are come away . . not being thankful if we have obtained any thing . . fretting and fainting if we have not gotten what we would have . . or being indifferent and careless whether we get or want . . carnallyloose after communions , ●s if we had no more to do , . vain , or puffed up , if we think we have attained any thing . . little or no keeping of promise made to god , but continuing as before . . digressing on the commendation or censure of what was heard , or seen , rather then making use of it for our profit . . making that ordinance an occasion of contention , for some faults we conceive to have been about it , whereas it should be ground of union and love. . not entertaining tenderness , and a frame that may keep us ready to communicate again . . not meditating on what we have been doing . . nor longing again for the like occasion . . not helping others that did not come , or had not the occasion of coming to it . . conceitedness because we were admitted . . despising others who might not be admitted . . mocking , or secretly snuffing at any who goeth , or has gone about it with more tenderness then we , or who endeavoureth to keep their promises better then we : this sin of emulation and spiritual envy , at any who out-runs us in tenderness and proficiency ( touched in these two last ) is , as very natural to us , so , most dangerous ; it participates of cursed cain ; this sin is the worst of all malignity , and is alwayes accompanyed with a woefull and devillish satisfaction with , and complacency in , the short-comings of others , that so we may be the more noticed . . secret disdain at tender christians beside us , as hypocritical . . turning aside to live like others who have been debarred , as if there ought to be no difference put betwixt those who have this badge , and those who want it , or setting up as if all were done , when we have communicated . . want of watchfulness against recur●ing ▪ tentations and snares : vanity and conceit if we a●●ainany thing , and want of pity to those who did not come with so good speed . . indiscreet speaking either to the commending or censuring of speakers and formes , but little or nothing to edification . in the last place we shall speak a little to this question ; if and how , the admission of scandalous persons doth pollute the communion ? and if it be sinful to receive it with such persons ? or , if ●oynt-communicants be thereby defiled ? let us for answer , consider pollution distinctly , with reference to these four things . . in reference to the sacraments themselves . . in reference to the admitted that are scandalous . . in reference to the admitters . . in reference to the joynt-communicants . first . as to the sacraments , there is a twofold pollution : the first is , intrin●●● and essential , which by corruption of the institution of christ , turneth it then to be no sacrament , as it is in th● masse ▪ or to be hurtful ; as when signi●●cant ceremonies , sinfully devised by men , are mixed and added besides ▪ and contrary to christs institution . the first everteth the nature of the sacrament ▪ and its hence-forth no more a sacrament . the second poysoneth it , so that it may not be received without partaking of that sin actively . there is another way of polluting the sacrament , that is extrinsick and circumstantial , not in essentials , but in ou● use making of it ; and the application thereof beyond christs warrant , as when it is administred to one upon whom christ alloweth it not . in that case it is not a sacrament to that person ; yet it is so in it ●ell . this pollution is a prophaning of it to us , or a making it common . thus the word of promise generally applyed in a congregation without separation , in application , betwixt the precious and the vile , is a prophaning of the word , ( for the word of promise should not be made common more then the sacrament , ) as it is marked , ezek. . verse . the priests have prophaned my holy name , they have put no difference between the holy and the prophane , between the clean and the unclean . yet in that case , the word ceaseth not to be gods word , though it be so abused : or , as an admonition cast before a prophane mocker , is but the abusing of an holy thing , yet it altereth not the nature of it ; as a pearl cast before a sow , is pudled and abused , yet it doth not alter its inward nature , but it still remaineth a pearl : so it is here in the word and sacraments ; they are abused in their use when mis-applyed , yet still ( the institution being kept ) they are the ordinances of god : thus was the temple said to be prophaned , when it was made more common in its use then was allowed ; yet was it still the temple of the lord : and so admission of scandalous persons may thus be called , a polluting of the sacraments , but not essentially in themselves . secondly , consider pollution with reference to persons who are admitted ; and so the sacraments may be polluted . . by gros●y scandalous persons ▪ . by hypocrites . . by believers not exercising their graces ; the sacrament is polluted by , and to all these , because as to the pure all things ( lawful ) are pure , so to the unclean and unbelieving nothing is pure , their mind and conscience being defiled . thus their praying , sacrificing , hearing , plowing , &c : all is unclean ; and by proportion , to believers , though in a good and clean state , yet in an evil and unholy frame ▪ the sacrament may be said in some sense to be unclean , and polluted by them , to themselves . thirdly . as to the office-bearers , who are the admitters , the sacrament cannot be prophaned essentially ▪ the institution being kept pure ; yet may they sin , and be guilty of prophaning it , by opening the door wider then christ has allowed , and not keeping the right bounds : and ministers may so sin , in promiscuous applying of the promises and consolations of the covenant , as well as in applying its seals , and both these are sins to them ▪ yet these cases would be excepted . . when such a scandal is not made known to them : scandalous persons may be admitted , because they are not bound to look on them as such till discovered . . when such scandals cannot be made out judicially , though possibly they be true in themselves , they may , though against the inclination and affection of the admitters , be admitted yet not against their conscience , because , that being a hig● censure in christs house , his servants are not to walk arbitrarily ( for that would bring confusion with it ) but by rules given them , whereof this is one , not to receive an accusation , but under two or three witnesses . . when by some circumstances it proveth not edifying , but rather hurtful to the church , or the persons concerned ; as . when the scandal is in such a matter as is not expresly determined in the word , but is by consequence to be deduced from it ; as suppose it be meant such a point of truth as has divines , that are godly , dissentient in it , or in such a practise ( suppose perjury ) as is evil indeed in it self ; but , by deduction and consequence ( which is not so clear ) to be applyed ; or it is in such things as affect not a natural conscience , as fornication , drunkenness , and adultery , &c. do ; or in such things as contradict not expressy any truth : and ▪ when the scandal of these sins is by universality become little among men , or there is not easie access , in an edifying way , to decide in them , or censure them ; there is still a right and a wrong in these which a minister in doctrine may reprove , yet he may forbear a judicial sentence in such cases , as it seemeth paul did with the corinthians , amongst whom there were several sorts of offenders . . incestuous fornicators , or such as sinned against nature's light ; these cor. . , , , &c. he commandeth to be excluded or excommunicated . . such as by corrupt doctrine made schisms , and mis-led the people in factions , to the prejudice of the apostles authority and doctrine , chap. . v. . &c. deceitful workers , cor. . . these for a time , cor. ▪ . he spareth for the peoples sake . cor. . . . some weakly and carnally mis-led into factions , cor. . , , , . these he endeavoureth to recover . . some guilty of faults about the sacrament , in their wrong manner of going about it , cor. . these he reproveth and laboureth to amend , yet alloweth them to go on and celebrate the sacrament , but doth not debar for the time either factious ministers , or people from it , as he had done the other ; neither i● it likely , that the communion was omitted , or they debarred , for he doth not reprove for not debarring them , as he doth . for wronging the institution ; the reason is , because that which warranteth debarring and censures of all sorts , is edification : and when that end cannot be gained to a people or person , such censures may be omitted ; and except some bounds were to be fixed , here , the difficulty in abounding differences would prove inextricable : and therefore , when a sin is become epidemical , and very universal ; on the one hand the more tender and conscienciously ▪ scrupulous would be instructed to much sobriety , and earnestly dealt with ▪ not to indulge themselves a liberty to rent the church , or to divide from it when such persons are admitted , being otherwise capable of the priviledge ; because exclusion in this case by a sentence from the sacrament , would probably miss its end ▪ which is , edification , and would weaken the authority of the ordinance of discipline , if not hazard the liberty of the gospel ▪ on the other hand , ministers would by all means take head , and ●e obtested in the name of the lord , that they ( which is readily incident in an hour of tentation ) run not on the extream of shifting their duty insulting as it were over tender consciences , and strengthening the hands of the wicked by compliance with , or accession to these sins ; but would under the pain of making themselves horridly guilty , manage obvious wayes , deal freely and faithfully in making use of the key of doctrine , when the use of the other will not in all appearance be so much for edification ; that by publick doctrinal separating the precious from the vile , and by straight down-right private ▪ dealing , they may in the ●ight of god commend themselves to every mans conscience . . let us consider if this ordinance be polluted to the ●oynt-receivers ▪ suppose that some are sinfully admitted by the office-bearers of the church ? and we say that it is not a pollution or sin to them to partake with such , for the sacrament may be blessed to them notwithstanding , as christs ordinance , even as when the word i● unwarrantably applyed in 〈◊〉 and ad●o●itions ; so that pearls are ●ast before swine : yet supposing some tend●● souls to be present , they may meddle warrantably with that abused wo●d as gods word , and it may prove useful to them ; for confirming this truth , we offer these reasons . the first is , the word and sacraments are of o●● nature , and are pollu●●d or made use of , one and the same way ; onely the difference is in this , that the one usually is doctrinally wronged , the other disciplina●ily . ▪ because that , unwarrantable admission of others is not the communicators ▪ but the ministers sin , therefore it cannot wrong them more then want of preparation in others who come . ▪ any others sin cannot loosen me from my obligation in a duty : now it is the duty of every one , a● to examine themselves , so being prepared by suitable self-examination , to eat , corinth . . verse . and yet in that church of corinth , many did sinfully approach to the lords table : now though the command requiring self-examination , will not warrant rulers not to examine , yet it will warrant private communicants to endeavour rightly to go about that duty themselves , and not to be much anxious what others do , as if other mens carriage were the ground of our approaching to the lords table . . it is notwithstanding a sacrament without any mixture of mens corrupt additions , and so the neglecting of it , is the neglecting of a sacrament . . if scandalous receivers did corrupt it to others , then a corrupt minister could never celebrate a sacrament ; which would contradict the lords way i● appointing such sometimes to dispense his mysteries both i● the old and new testament ; and if the ministers corruption pollute not the ordinance , much less will the scandal of any others . . the practise of the lords people in receiving sacrament● this way , both before christs incarnation , and since , proveth it . . it would be a great and inextricable snare to consciences , if the fruit of their communicating depended not only on their own preparing themselves , but also on the ministers and joynt-receivers ; if their not preparation or failing in it , brought guilt on us , it were impossible that ever we could with clearness receive the sacrament . for . it is hard to think , a communion is celebrated , but there is one or more who should not be admitted , and the admission of one or two , as well as of many is a prophaning of the ordinance : yea , if we thought them to be scandalous ; yea , if we knew them not to be holy , we could not in faith communicate with them , left the ordinance be defiled by us , if their defiling were ours . . the presen●e of a hypocri●● would defile it to us , for his hypocrisie defileth i● to him , and he has not right before god ▪ to come , neither would it warrant us that we knew not : for . many do sin ▪ when they kn●w not . ▪ it is not our knowing his sin that defileth the sacrament , but it is his hypocrisie and 〈◊〉 . 〈◊〉 the same sacrament might be as gods ordinance participated warrantably by one who knew not , and not by another who knew this ; which were hard to make out . . believers their being out of a frame , would pollute this ordinance to us , and incapacitate us to receive it , for it is in that case sin to them , and we should keep as gr●●● a distance from their sins , as from the sins of others . ye● . . one could not communicate with himself ( to speak so ) if that ground were true : for , we have corruption . . we know we have it , as well as we can know any other mans . . it doth pollute the ordinance in part to our selves , and bringeth guilt with it ; therefore , if sin known in another , would do it , much more that which is in our selves ; for if it be corruption as known to be in others , that polluteth it ; then that same known in our selves must have that same effect : for , a quate●●●●d 〈◊〉 valet consequentia . if it ●e said . this corruption is but half ( to say so ) in our selves , being weakened by grace , and not allowed . answ . yet it is corruption , and certainly half-corruption in our selves will weigh more then whole corruption in another ; especially considering that necessarily this polluteth in part all our holy things . . if it be said , we cannot be freed from corruption , while here . and so we could not go about any duty , if that reasoning were good . answ . . a mixture of good and bad in the visible church , is as certain as a mixture of grace and corruption in a believer . . if our own corruption which involveth us in sin in the manner of our doing duties , will not loosen us from a commanded duty , much less sin in others ; yea , we are no less prohibited to communicate with sin and corruption in our selves , then in others ; and also we are commanded as effectually to purge our own heart as the church . this truth in doctrine the sober of the independents approve as to themselves ( whatever be their practise as to others ) as the onely way to eschew confusion , and keep unity and order : so ho●kers survey , part . amesius de consc . c●p . . lib. . ●orton adver . appol . resp . ad ultimam qu●stionem . as for other questions , as , how the sacraments seal ? or what they seal ? the m●jor or the minor proposition ? the promise as a covenant , or as a testament leg●●ing christ and his benefits to us ? these would require a larger dispute then our intended work will admit , and therefore we shall not meddle with them . the last thing in which we shall instance the breath of this command , is in reference to the duty of fasting ; concerning which we would take notice of two things : . that fasting is a solemn piece of external religious worship , when rightly and religiously discharged . . that men may be guilty of many sins as to their practise in reference thereto . first : that it is a piece of external worship , is clear . . from precepts commanding it . . from the practises and examples of the saints in scripture . . from scripture-directions given to regulate us in it ; yet it differeth from prayer and sacraments . . that those are ordinary pieces of worship , but this is extraordinary , proceeding from special occasions , either of a cross lying on , or . feared and imminent ; . or some great thing which we are to suit for , or such like . although it be an extraordinary piece of worship ; yet the more holy we read any to have been , we find they have been the more in this duty of fasting . . we are to consider that fasting is not of it self a piece of immediate worship , as prayer , &c. but medi●●●e only as it is made use of to be helpful to some other duty , such as praying humbling of our selves , mortification , &c. again , . fasting may be considered in four respects : . as it is gone about i●● secret , by one single person setting himself a part for prayer , and for fasting to that end ; many instances whereof are in scripture . . as its private , or a little more publick , being gone about by a family , or some few persons joyning together , as esther and her maids . . as it is publick , being performed by a congregation , as acts . , . . as gone about by a whole national church : these four are all mentioned , zach. . . . where we find , . the whole land. . families together . . families a-part . . particular persons or wives a-part , setting about this duty . . consider fasting in respect of the causes that call for it , and there are . publick causes , dan. . . . particular and personal , as of david for h●● child ▪ . sam. . . . for others , psal . . . and ▪ i● is to be minded in a special way for helping us against spiritual evils , casting out of devils , mortifying of lusts , as also under sad temporal crosses and losses math. . . and . cor. ult . next , as there are some times and cases in all these which call for fasting with prayer to be seriously gone about ; so we may sin in reference to this duty many ways : as . when it is slighted , and not gone about at all ; and thus men are guilty either . by contemning it , or counting it not necessary ; or . by negligence , so that we will not be at pains to stir up our selves to a frame for it : or . will not leave our pleasures or work for it . . in not esteeming highly of it . . in not labouring to have fit opportunities to go about it . . in scarring at it as a burden . . in casting it up as hypocrisie to others , and mocking at it in them . in not joyning in our affection with others we know are fasting ▪ . in our unfrequent use of it . . in neglecting causes that relate to the publick , or to others ; contenting our selves with what relateth to our own necessity ▪ . in not being affected with our neglect of that duty , nor mourning for it , and repenting of it , nor being humbled under the many evils which the neglecting of it carryeth along with it . . at least neglecting on part or other of this duty of fasting . . not setting our selves seriously to be at the end designed in fasting , which maketh us either neglect it , or go formally about it in going about this duty of fasting , there are two evils to be avoyded ▪ the . is , giving too much to it , as if it did merit , isa . . . or as if it self did mortifie sin , or make holy , or were religious worship in it self : the . is one the other hand , when it getteth too little , being looked on as not necessary or profitable for the framing of ones spirit , and fitting them for prayer , self-examination or wrestling with god , and not accounted a fit mean for that end , more than when it is neglected ▪ in speaking of the sins we are guilty of , as to this duty , we are to consider more particularly how we sin before it in our preparation to it . . in our going about it . . when it is ended and first , before our going about it , we sin . when the right end of a fast is mistaken ▪ and it is not considered as a mean to help us to a more spiritual frame . . when we do not study to be clear in , and to consider the special grounds that call us to it , not ayming to have our heart from conviction affected sutably with them . . when we are not put to it from the right motive , but go about it selfily , to be seen of men ; as matth. . . or for the fashion . . when it s not gone about in obedience to a command of god , and so we fast to our selves . zach. . . when there is no secret examination of our own hearts , to try what frame we are in , what ●usts reign in us , or prevail over us ▪ nor ▪ any particular dealing with god before ▪ hand to be enabled for this duty ▪ and helped in it , and that both for our selves and others . . when we are not endeavouring to be in good terms with god , and studying to be clear as to that , before we come to put up suits to him . . when we neglect christ , and turn legal in it . . when we do not separate our selves from all other affairs ●●mously the night before . . when we are lazie in rising so timely that day , as should be . . when we do not ( if it be secret ) labour to be unseen in it to any . . not setting our selves seriously to it . dan. . . abstracting our selves from diversions , and rousing up our selves for it . secondly . in the time of fasting , we sin . first , by eating unnecessarily , though it be little : as we may sin by not eating , when not eating disableth us in duties ; yet the body ought to be in such a measure affected , as may uot hinder us in prayer ; but many scarce suffer it to be touched , or in the least measure affected , or afflicted with abstinence . . in lightness of apparel , or such fineness in it , as they make use of on other dayes . . in gestures , looking light , like laughing , and in such a carriage , as is very unsuitable for that day . . in hypocrisie , there being a more seeming weightedness and heaviness , then really there is . . in having wrong ends before us . as first , to seem holy . . to carry on some temporal or politick design , as jezabel did against naboth to get his vineyard . . to get advantage of some other , and to make some finister designs , digest , and go down the better , as isaiah . verse . to smite with the fist of wickedness , as under pretence of long prayers , to take the more liberty to injure others . . for strife and debate , and strengthening of factions and parties . . we sin here by neglecting works of mercy . . by taking pains in works lawful on others dayes , exacting all our labour , or a part of it , which is unbecoming on that day . . by taking delight in temporal things , finding our own pleasures . . by words or thoughts of lawful things , diverting us from the work of the day . . by wearying of it as a burden ; not calling it a delight . . by wishing it were over , that we might be at our work or pastime again , amos . . . by negligence in prayer , or not being frequent and fervent in it , nor pertinent to that day , and the end of it ; for there should be in all these something on a fast-day suitable to it ; and which is called for on that day , more then on other dayes . . by not joyning seriously with others , when they pray , especially in particulars which concern others . . by little mourning or heart-melting , especially in secret duties , which on that day would be more frequent , more serious , and affecting , then on other dayes , that day being set apart for it : and if private , we should be more abstracted , even from ordinary refreshments and mirth , then upon a sabbath : and the frame of the heart , would be then more humble , mournful , and denyed to otherwise-lawful comforts . . by little of the exercise of repentance or sense of sin , that day for humbling the heart in the sense of our own vileness , and loathing of our selves . . by little suitable uptaking of god in his holyness , displeasure against sin , &c , which on that day , is in an especial way called for . . by not distinct covenant with him , and ingaging to him against our seen evils and defects ; a fast-day , would be a covenanting-day , as we see in ezra and nehemiah . . by being defective in reading and meditating on what may humble us ▪ but much more when by looks , words , or thoughts , we marr the right frame , and set of our hearts . . by resting on fasting , or being legal in it . . by not minding the pro●●ting of others , no● sympathizing with their wants and case , nor being careful to see those of our family or charge observant of it . . by nor abstaining from the marriage bed. cor. . ●erse . thirdly . we sin after fasting . . soon returning to other thoughts . . letting any frame we had attained , slack and wear out . . forgetting our confessions and engagements , and falling to former sins , and neglecting these duties to which we have engaged , . being rigid with others , we have to do with . . not insisting in prayer , for those things we aimed at in fasting . . not trying and observing if any thing we prayed for hath been obtained . . not reflecting upon our carriage in it , that we may know how it was discharged . . not humbled under our many short-comings , and failings in it . . glad when it was done , because that restraint is taken off our carnal humours . . sitting down and resting on that we have done , as if all were done . . thinking our selves something better , by our outward performance . . being vain of it , if it be well to our sense . . being unwatchful after it , and not studying suitableness in our following carriage , so that it i● but the hanging down of the head ●or a day . these particulars applyed to our own hearts , may be useful for our conviction , and humiliation . ah! who can say , i am clean ? all of us are guilty , either by neglecting such duties , or by thus and thus going about them unsuitably : from these sins , we may read also the contrary duties , or qualifications , that are required for the right discharge of these duties . the preventing of these sins , will bring in the duties called for , and the right manner of going about them . otherwise , the going about these duties , without the manner requisite , is but as it were the making of some image , for our selves in the lords worship , which he has not commanded , and so he may say ▪ is it such a fast that i have chosen ? isai . . . or , is it such a prayer i called for ; and , who hath required these things at your hands ? isai . . . these questions , which the lord putteth to our conscience , will make many prayers , and praises , and much worship , that now seemeth to be in great bings or heaps , come down to a small bulk , when they are thus fanned , ●ifted , and searched by this seive ; and all those things casten , which are found to be breaches of this command . we come now to the manner how this command is pressed , which is . first , by a reason . secondly , by a commination . thirdly , by a promise . all which speak a readiness in men to fail in this command , and a special notice that god taketh of the duties required in it , and of the sins forbidden in it . men might readily say ; what needeth so much rigidity in the manner of worship ? and , if it be to the true god , though it have in it some mixture of those things , which have been formerly abused , it is no● much to be stood upon : the lord therefore in pressing it , addeth this reason , i am a jealous god , ( saith he ) that will not only have my church and spouse , honest and chast indeed , but chast-like : as casar said , his wife behoved , no● onely to abstain from all dishonesty , but from all suspicious carriage : even so will the lord have his people carry it so to him , as a wife should carry to a jealous husband , with such circumspection , as he may not have any occasion of suspition . jealousie here implyeth two things . . a facility or aptness , as it were to suspect any thing which may look like a giving that to any other , which is due to god : so a husband is said to be jealous , when he is apt to suspect want of love in his wife , and is ready to gather from every circumstance , her inclination to another ; even though there be no palpably demonstrative ground of it . thus jealousie is taken amongst men. . it importeth a severe indignation , against every thing which giveth ground of suspition ; it cannot abide that : hence jealousie is called , the rage of a man , prov. . . this wrong will not be endured , when many others will be dispensed with . any thing that seemingly slighteth him , or inclineth the heart to another , is to jealousie insufferable . these two , after the manner of men ( as many other things ) are applyed to god , to shew that he will not admit , that which is suspicious-like in his service ; but if his people depart from him in deviating in the least from the rule given , he will be provoked to be avenged on them for it . this is the force of the reason : the commination or threatning added , confirmeth this ; it is in these words , visiting the iniquities of the fathers on the children . to visit here , is , to punish the children , for the fathers faults ; though god should seem for the time to forget the breaches of this command , and not to take notice of corruptions introduced by men in his worship ; yet , saith he , i will visit , or revenge that iniquity , not only upon the present race , but upon the following , even upon the third and fourth gen●ration . for clearing this , let us see . first , what is the punishment here threatned ? . on whom it is ? upon the children of them that transgress this command . . how it is executed ? . why the lord doth so ? that we may vindicate this place , and clear it from appearance of contradiction , with that in ezekiel . where it is said , the son shall not lear the iniquity of his father . the first question then ; is , what it is that is here threatned ? answ . we do not think that this place speaketh only of temporal punishments , and that of ezekiel of eternal : for the scope of both , will contradict this ; for that passage ezek. . is occasioned from the people present straits , and speaketh directly of temporal judgements ; so , that distinction will not clear this seeming contradiction . therefore we conceive here to be understood mainly spiritual and eternal evils , which god threatneth to the children of wicked parents . ( for , that temporal judgements follow them , and are included in the threatning there is no question . ) this will be clear . first , by considering that the thing threatned here , is , that punishment which the breach of , or iniquity committed against this command , or other commands , deserveth : yea , it is the punishment , that sinful parents deserve , he visiteth the iniquities of the fath●rs , on the children , &c. but that which the breach of this law , or which the parents guilt deserveth , is eternal judgement , and not temporal only . ergo. the th●ng threatned here is proportionally of the same nature , with the thing promised afterward ; the one being opposite to the other : but it were a wronging of gods mercy , to his people , to say , that his mercy onely looketh to temporal benefits . ergo , this threatning must also look unto , and comprehend eternal plagues . . the scope may clear it , which is , to restrain parents , from the sins here forbidden ; because by such sins they bring wrath , not only on themselves , but on their posterity after them , even when they are gone , as ye have it jerem. . . now this reason would not have such weight , if the plagues threatned to parents were eternal , and to th●ir children , but temporal . . this threatning must put some difference betwixt the children of the wicked , and the children of the godly : but temporal difficulties , and strok● will not clear up this difference : for often the children of the godly , share most in these . it must therefore be in spiritual things , they differ mainly . . what is threatned here , must especially in the event ▪ light upon the third and fourth generation , and not ordinarily go beyond that . now ordinarily the children of wicked men in outward things , thrive best unto the third and fourth generation ; and after that come their temporal judgement ; therefore it cannot be that , which is here only , or principally , meaned . . consider cain , ham , &c. upon whose posterity , this curse was peculiarly derived , and there you will find somewhat more then what is temporal . the second thing to be cleared here , is , the party threatned to be thus punished : it is not the fathers that are expressed , but the children after them , as it is jer. . . all is fore-faulted ▪ the whole stock , and family . concerning which , let us take these three considerations along with us . . that these children punished , are not innocent in themselves , but being guilty before the lord by original corruption ; or by both it and actual sin , making themselves lyable to such plagues ; they have no reason to say , the fathers have eaten sour grapes ; and the childrens teeth are set on edge : for whether the judgements be temporal or spiritual , the children have deserved them , and cannot say they are wronged . and this consideration reconcileth this place , with that of ezekiel , where god putteth them to it , thus : none innocent are plagued ; but ye are plagued : therefore saith he , read your own sin out of your plagues . . consider , that the threatning against children of such parents , is here limited to the third or fourth generation ; all their posterity is not cursed thereby . ▪ because gods kindness is such , as to leave a door open for penitents . all fell in adam , yet mercy opened a door of hope to sinful man : and surely the threatnings of this new covenant , are not so peremptory , as to shut the door of mercy upon sinners . . the third and fourth generation are especially threatned , because these are nearest the parent , and have most of his nature in them ; he knoweth them best ; and often he may live to see these : therefore the lord threatneth these , that it may most affect parents ▪ it being for the second , third , and fourth generation , that they most ordinarily travel . . consider , that in this threatning , ( as also in the promise following ) god doth not give or lay down a constant rule , to which he will be tyed , as if he could not do otherwise at any time ; for to say that , were derogatory to his election , and the soveraignty of his grace ▪ and therefore that is not the scope : but here he giveth a declaration of what usually , and ordinarily he doth , and what men , if he deal with them in justice , may expect from him : yet it is still so to be understood , as the son of a wicked person , may be found to be an elect , and the son of a godly person rejected : that he may continue his plagues longer then the third or fourth generation , or break them off sooner when he thinketh good : for though by this , he would restrain parents from sin ▪ yet hath he a door open to many such children for mercy ; even as the contrary promise hath many exceptions as to the children of godly parents , that walk not in the paths of their parents going before them , as many known instances of both , in scripture , do make out ▪ the third question is , how god doth execute this threatning ? or , how he doth reach children with eternal plagues for their parants sins ? answ . . he doth it certainly , and he doth it justly : therefore the children must not only be considered as guilty , but as guilty of the sins of their parents , which we may thus co●ceive ; . as to the child of a wicked parent , lying in natural corruption , god denyeth and with holdeth his renewing and restraining grace which he is not obliged to confer ▪ and the lord in this may respect the parents guilt ▪ justly . . when grace is denyed , then followeth the temptation of the parents practise , the devil stirring up , to the like sin , and they furthering their children to wickedness by their example , advice authority , &c. so that it cometh to pass in gods justice , that they are given up to vent their natural corruption in these ways , and so come as it is , psal . . . to approve their parents sayings . . upon this followeth god's casting the child , now guilty of his parents faults , into eternal perdition with him ▪ and that this is the meaning of the threatning , will appear by the examples of gods justice in this matter , when wicked parents have children that are not so much miserable in regard of temporal things , as they are wicked , cursed , and plagued with ungodliness ; so was cains children , so were the children of cham , and so were esa●'● , who were all for a long time prosperous in the world , but following their fathers sins ( a main part of their curse ) god afterward visited them , on them , with sad temporal judgments also ▪ . if it be asked , why god thus plagueth and threatneth the children of wicked parents ? answ . . god doth it to make sin hateful , seeing it bringeth often a forfeiture of spiritual blessings , yea , of blessings of all sorts , upon whole generations and families ▪ . to strike the more terrour into others , who by this may be scared from sin , and made to stand in awe of god , who is so dreadful as to put a mark of infamy on the race and posterity of his enemies . . the more to effect and weight the sinner ; it is a part of his punishmen to know that by his sin he has not only made himself miserable , but all his posterity : and these may be the reasons , why , as it were by the light of nature , all nations in some cases are led not only to punish the persons of some malefactors , but to fore fault , and put a note of infamy on their posterity , for some kind of faults ▪ ▪ this becometh gods greatness , that men may know how soveraign he is ; and how , treason against the most high is to be accounted of . . it is to commend holiness , and the necessity of it , to god's people , and to put them to enrich themselves and their children , in god , and a good conscience , rather then in all temporal riches . these same questions and answers may serve to clear what concerneth the promise also , they being suitably applyed to it . it is further to be observed that the lord expresseth wicked men under that notion , th●● that ●a●e me , to shew what indeed , and on the matter , sin , even the least sin , amounteth unto its hatred of god , as being done ( as it were ) in despight of him , and preferring some lust to him ▪ for there is no question but were god loved , holiness , ( which is his image ) would be loved also ; and where it i● universally hated ▪ so must he be ; for a man cannot serve two masters , wher their commands and actings are contrary , but he must hate the one , and love the other ; and seeing it is certain that sinners make sin their master , and do not hate it ; therefore , they must hate god , who giveth contrary commands : and so sometimes sinners wi●h that there were not such commands . again , he expresseth the godly in the promise , under these two designations . . those that love me , that is the inward fountain and comprehensive sum of all duties . . those that keep my comm ndments , that looketh to the outward effects of love , and is the proofo ▪ it , so that there is no mid's betwixt these two , to love god , and keep his commandments , and to hate him , and slight , or break his commandments , and so no mid's betwixt gods gracious promise to parents and children , and his curse on both . lastly : it would be in a particular way observed , that though every sin hath hatred to god in it , yet he putteth this name of hating him , in a special way upon the sin of corrupting his worship and service , to shew that there is a special enmity against god in that sin , and that it is in a special way hateful to him ; as upon the other hand he taketh zeal for the purity of his worship , as a singular evidence of love to him . let us close this command with some words of use ; and . ye may see what good or evil to us and ours , and that eternally , there is in disobedience or in holiness : o parents ! what mercy is it to you , your selves , and to your children that you be godly ? alace , this curse here threatned , is too palpable upon many children , who are cursed with profanity from the womb upward : why do you that are parents wrong your poor infants ? and why neglect ye that which is best for them ? here also there is matter of much comfort to parents fearing god ; this promise is a standing portion to a thousand generations , which though it be not peremptory , as to all individual persons ; yet . it secludeth none . . it comprehendeth many . . it giveth ground for us to be quiet for all our posterity , till they by their own carriage disclaim that covenant wherein this promise is included . . it giveth warrant for a believer to expect that god may make up his election amongst his seed rather then amongst others : it is true , sometimes he chooseth some of the posterity of wicked parents , yet oft-times the election of grace falleth upon the posterity of the godly . . it is a ground upon which we may quiet our selves for temporal things needful to our children ; certainly these promises are not for nought , psalm . ▪ and . ult . . . prov. . . be humble , o be humble before god , for he is jealous . . abhor sin , for it is hateful . . love holiness , for it is useful to us and ours : first , thereby our children have temporal mercies so far as is needful , psalm . . . they have spiritual and saving mercies amongst them . . they have all church-priviledges , as being the children of them that are within gods covenant . . children ! be hum●led under the sense of the iniquity of your parents , when ye remember their wayes : or possess what unjustly they have gotten , ye become guilty of their sins without repentance . especially you have need to take notice of this , that are the children of parents , that have opposed the purity of gods service and worship , and the work of its reformation , and have been corrupters of it : children may be partakers of their parents faults , and so plagued for them several wayes ; and we think that this forfeiture is more then ordinary . and therefore , as amongst men , there are special crimes beyond ordinary procuring such a sentence , so is it here . and . they be guilty by following their foot-steps , in walking in their parents sins , as jeroboams children did . . in approving their fathers way , praising their fathers sayings or doings ; as it is psalm . v. . . in winking at their parents sins and wickedness . . in boasting of their oppressions , blood-shed , &c. as if they were were acts of valour and man-hood . . in being content that their fathers sinned , if it gained any possession to them . . in possessing and enjoying without repentance what to their knowledge they sinfully purchased . . in spending prodigally and riotously what the parents covetously gathered ▪ the sin of the parent here , is the seed of the sons sin . . in professing sorrow for the want of occasion to live in ignorance , prophanity , or looseness as their fathers did , as in jerem. . , , . they said that things went well then . in not being humbled before god for the sins of predecessors , nor confessing them to him ; as levit. . . nor repairing the losses or injuries which we knew they did to any that were wronged or oppressed by them . the third commandment . exod. . v. . thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless that taketh his name in vain . this command the lord presseth with a threatning , that it may be known that he is in earnest , and will reckon with men for the breaches of it : the scope of it , is , to have the name of the lord sanctified , hallowed , and had in reverence by all his people , and so every thing eschewed that may be dishonourable to that holy name , and which may make him , as it were , contemptible ; this scope is clear from levit. . verse ▪ where having forbidden the prophaning of his name , he addeth this positive precept , as opposite thereto ; ●ut i will be hallowed among the children of israel ; so then , its that he himself may be hallowed and had in reverence amongst them , as psalm ▪ . and . . and so this command is much more extensive then at first view it appeareth ; the scope thereof , being to keep the heart in a holy awe and reverence of god , and so in a holy way of using , and reverent way of going about every thing which concerneth him. for more clear handling of it , let us consider . first , what is meant by the name of god. secondly , what is meant , by taking that n me of god in vain . . by the name of god , is often understood god himself ; for to call on gods name and on himself are one . . properly hereby is understood his titles , attributed to him in scripture ; as god , jehovah ▪ he lord , holy , just , &c. or such titles as signifie that excellent being which we call god. ▪ more largely it is taken for whatsoever he maketh use of , for making of himself known , seeing other wayes he hath no name ; but what-ever title he taketh to himself , or what-ever thing he maketh use of , thereby to make himself known , that is his name ; such are . his attributes , mercy , justice , omnipotency , &c. which exod. . , . are called his name . . his word or gospel , called his name , acts . . . his ordinances , sacraments , matth ▪ . . discipline and censures , which are the exercise of his authority , matth. . . cor. . . . prayer is a piece of his name ; he is a god that heareth prayer , psalm . . . his works , rom. . , . . all his worship , deut. . . exod. . . . lots . acts . . by these god maketh himself ( when he thinketh fit ) known in his will , as he doth by his word . . profession of subjection to him ; so they that profess this , are said to be at his name , and it should be reverently used , as all actions which make himself , or his will and decree ( which is himself ) known , as lots do , prov. . . by all these god is to be known , and something of him may 〈…〉 and 〈◊〉 take under name here all these to be comprehended : the first ; because the scop● is to hallow himself in obedience to all that he commandeth , as appeareth , 〈◊〉 . ● . . and the first petition in the lord's prayer , hallowed ●e thy name , be●●● compared with the other two that follow , cleareth it . the second is propeth and primarily in the very letter here understood . the third cometh in by nat●●● consequence for attaining the scope of the command , so that there is neither word nor work of god , but all relateth to this the second thing to be cleared , is , what is meant by taking his name in v●i● ▪ to take his name ( as it 's psal . . . and . . ) is to mention any of those things before spoken of ( which are so many pieces of his name ) or any way to meddle with them in thought , word , or deed , as by writing , or otherwise : in vain dot● not only comprehend , . false swearing , or blaspheming , charming , and wh●● is wrong as to the matter : nor . only propane abusing of the lords name when the matter is right , by rashness , precipitancy , frequency in swearing : nor . doth it only mean unnecessary swearing when it may be forborn : but . i● vain is also when it 's not mentioned or made use of to good purpose , that is t● god's hononr , the edification of others and of our selves ; so when ever gods name is any way medled with without fruit , it s in vain . the scope of this command then we take to be , to press the manifesting of reverence to god. . in a high esteem of his holy majesty . . in a reverent use of all his ordinances in the right way appointed by him . . in a good conversation adorning this doctrine of the gospel , and keeping his blessed name , tha● is named over us , from being evil spoken of , or contemned by others , because o● us , rom ▪ . . . and more especially ( that god may be honoured ) in a right , reverend , and edifying using of his name in thinking , speaking , praying reading writting , swearing , vowing , &c. and abstaining from all irreverence in these , 〈◊〉 becoming the greatness of god , and using each of them reverently , when called to go about them . if it be asked what the mentioning of god's name reverently is ? take these rules to clear it : . it is necessary that the matter be lawful i● which his name is mentioned ▪ by this all heretiq●es , charmers , cursers , forswearers and blasphemers , are grosly gnilty of sinning against this command . . it is required that the matter be not only lawful , but important , and of some weight : hence lotting for a thing of nought , or swearing in a thing of no importance , are an abusing of the name of god , and a tempting of him . . it is required that the matter be necessary also ; for if a thing may be decided other-ways , it ought to be neither by lotting nor swearing ; hence in the hebrew ▪ to swear is still used in the passive voice , to shew that men ought not to swear , but when they can do no otherwise , and when alawful call presseth to it . . it would be in the manner gra●e , deliberate , understood ▪ done in judgment ▪ je● ▪ 〈◊〉 . with fear and reverence . . a good end is to be proposed ▪ namely on of these three , god ▪ s hono●● the good of others , or our own necessary vindication in something , that so it be not taken to no purpose . there is this difference betwixt this command and others , in other commands , god expresseth the highest degree of every kind of sin , to scare men from the breaches of these commands ; here he mentioneth not forswearing or blasphemy , but taking the lord's name in vain which is the lowest degree of that kind ; that by this god may teach us what reverence we owe to him , and of what ●arge extent the command is , and how careful he would have us to be , lest we should come upon the borders of any thing that seemeth to be a breache of it . if it be asked , why the lord is so peremptory in urging this command , and in pressing the thing here commanded in the very least ? answ . . that he may in this set out his own greatness , and work a feare and reverence of him in the hearts of his people ; therefore will he have them reverently using that which concerneth him , that the due distance betwixt god that is in heaven , and creatures that are on earth , may be imprinted on us , and entertained by us , eccles . , . , . lev. . , . psal . . . because his name , whereby he holdeth forth somthing of himself ; or that infinit excellent being , called , god , is great , dreadful and glorious , and is so to be had in reverence , psal , . that more than ordinary watchfulness should be used ●n testifying our respect to it . . because this is the way to curb atheism and prophanity , which the devil driveth on by these steps ; first to think little of god , and then by little and little to inure men to prophanity , and habituate them to baffle and affront the name of god : hence it is that he takes possession , mainly , of young ones this way ; and hardly ye will see any that irreverently middle with the name of god , but they are gross , or fall at length to be gross in other things . . god's name is precious , and given to his people for a great refuge , prov. . . therefore will he not have that which is their singular mercy to be abused . . god is a friend in covenant , yet so as that relation may not in the least wear out his honour and our due distance with him . deut. . . it s the great and dreadful name , the lord our god. . because this honoureth god , and adorneth the profession of the gospel before others , whereas ●reverence therein dishonoureth god before them . for more particular considering the matter and breaches of this commands , we shall draw it to these heads ; and . we shall speak to what concerneth swearing , vowing , or publick covenanting with god. . to what concerneth blasphemy . . concerning the taking of the name of the lord in vain , in worship , private or publick , particularly , how it is taken in vain by hypocrisie . . of taking it in vain out of worship rashly and unnecessarily . . how it is taken in vain in our conversation , as others are occasioned or caused to blaspheme god's name by our carriage . . concerning lots , &c. these we shall consider , especially with respect to our practise . in speaking of what concerneth oaths , we would . speak of an oath . . of the obligation of it , for this command both requireth oaths , and the keeping of them , and it may be broken in reference to both . we would in the entry distinguish betwixt these four . . oaths . . asseverations ▪ . simple affirmations or assertions . . imprecations or curses . . oaths are such as directly invocate god by such like expressions , as be , o● b● as by my holiness i ha●e sworn , psalm . i swear by the lord. . asseverations ( called vehement assertions ) are expressed thus , as the lord live●● , as that light shi●e●● , in conscience , faith , &c. . simple assertions are such as in truth , truly , indeed , which but speak the thing simply , and affirm that to be true or false that is asserted , and so belongeth to the th command only , as such . . imprecations are either directed to ones self conditionally , as if such a thing be truth , th●n l●t me perish ; shame b●fall me , if i do not this or this ; or towards others , especially in these , shame b●fall thee , the devil take thee , a vengeance on thee , and other expressions abominable to mention . again , in oaths which are for confirmation , let us distinguish betwixt assertory oaths ▪ that do but confirm such a thing to be truth , and promissory oaths , that ingage the person swearing to the performance of such a thing for the time to come , either absolutely or with qualifications . for clearing the matter , take this proposition , that oaths in both these cases being well qualified , is a lawful piece of gods worship , and may , and should be made use of by his people ; this is a clear truth from these scriptures , deut. . . deut. . . jer. . as for anabapt●sts , who deny the lawfulness of oaths under the new testament , we are not now to meddle with them , because there be few in these dayes that are i● such an e●rour , we shall consider . what qualifications are requisite to right swearing : then . clear some practical questions . . shew wherein this command i● violate in respect of swearing . in an oath consider , . it s matter . . it s form . . it s rise , or mens call to it . the expressious its conceived in . . our manner of going about it . . our keeping of it , which followeth after to be spoken to distinctly . first , for the matter of an oath , ass●rto●y oaths must be of things that are . . tru● . weighty . . they must be such to our knowledge . again , promissory oaths mu● be in things just and law●ul , possible , profitable , and in our power , and which to o● knowledge are such . . the form must be by the true god , it being a peculiar part of his worship for we can swear by none whom we cannot invocate , therefore idols , creatures , graces , &c. a●e excluded here , for none of these are god. . it s rise must be edification , that is gods glory , our own vindication , or 〈◊〉 neighbours good , or the call of a magistrate putting us to it ; and it should be use● for deciding of cont oversies , when no other mean of clearing or deciding such a thing is remaining ; hence we say , j●ratus fuit , he was sworn passively ; and the hebrews have no active wo d for expressing it , to let us see men ought not to swear , b● to be sworn , or by necessity pr●ssed to it . . as to the expressions in which it is conceived , or the thing sworn ; its required not only that it be truth to , and in the mans meaning that sweareth , but that the expressions be plain and intell gible to his meaning and understanding , to whom the oath is given ; otherwise it dcludeth , but doth not clear . hence these two rules are to be observed . . that the meaning be so clear , as may be , and is most ordina ily and obviously gathered from such words and expressions as are used . . that the expressions be according as they are supposed to be understood by others , especially him that exacteth the oath ; for if he mean one thing , and we another , gods name is prophaned , and the end of an oath frustrate ; much more equivocations in expressions and mental reservations are to be condemned here , the first whereof taketh in ambiguity in words , the second , a different sense in our thoughts from what seemeth to be meaned in our words . . as to the right manner of swearing , these things ought to be noticed : . that it be in judgment , that we understand the thing we swear , and the nature of our oath , and him we swear by , jer. . . , fear and reverence in going about it , as being in an especial way in god's own sight ; thus , to fear an oath , is a good property , and the heart would be filled with the apprehension of a present god. . singleness in the end , that it be not to deceive any , but to express the truth truly and faithfully , called righteousness , jer. . . and for the most part these properties or qualifications may agree to oaths , asseverations and imprecations . for the further clearing of this matter , we would speak to some questions . and the . question is , how then differ oaths from asseverations ? answ . they should both be in truth and judgment with fear , and when called unto ; but in this they differ , that in oaths we are only to make mention of the true god ▪ and swear by him , but asseverations may be thus expressed , as thy soul liv●th king. . v. . . . and yet we do not swear by the soul of any . a d. question is , what may we judge of such oathes , as are by angels , saints , mary , paul , and by other creatures , as heaven , light , the world , by soul , conscience . &c. or by graces , as by faith. answ . we need not use much curiosity in distinctions ▪ for , we conceive them all to be simply unlawful . . because none of these are god , and swearing is a peculiar piece of his worship , deut. . . and swearing by any thing what ever it be , which is not god , is condemned , jer. . they have sworn by those who are not gods. . because we cannot invocate any of these , and therefore cannot swear by them , seeing an oath carryeth along with it , an invocation of him we swear by . . because they want these properties due to such , to whom this worship belongeth . as . omniscience , to try whether we mean as we have sworn or not . . omnipotency . and . justice to avenge , if it be not so as we have sworn . . soveraignty , to call the swearers to a reckoning . . because it would derogate from the scope of this command , which giveth this to god alone , as his due , and implyeth , that he alone hath all these properties in him . . because such oathes are expresly prohibited by christ , matth . . swear not at all , neither by heaven nor earth ; for , they stand in an inferiour relation to god , and are his servants . . because as none of these things are god to take order with us if we swear falsly ; so none of them are so ours , as we can lay them in pledge , for the least change to be made upon them ▪ in case our oath be not true ; none of them can be added unto or diminished from by us . we cannot make one of our haires black or white ; and therefore ought not to swear by ●ur head ; much less can we quiet our conscience ▪ or increase our faith , that we should so freely swear by these . that place mat. . ● . cleareth this : for that of mat. . , . &c. speaketh of the obligation of an oath sinfully made , as to that manner of swearing , which yet still bindeth : but it warranteth not the making of such oaths . a d. quest. is ▪ what is to be judged concerning asseverations : such as , in conscience , good faith , as i shall answer , &c. as i am a christian ; as i have a s●u● to be saved , and such like ? answer . we think , there is no question , but if these were rightily , and in the due manner made use of ▪ they might be lawfully used , as scripture cleareth . . yea , we think ▪ if any oaths be made use of , these would first be used ; and a man may be called to use one of these , when he is not , directly to swear . . therefore ▪ we think they cannot be used , but in necessity when less will not serve , and should be used with fear , reverence , understanding , and the other qualifications : and that therefore they sin , who in common discourse , rashly and vainly use them , which we conceive to be forbidden here ; and when they are not conscientiously used , they lead men to a greater degree of the sin , here discharged : as we see some begin with asseverations , then idle oaths ; and then imprecations , as peter sinfully did , mat. . reason . all these asseverations are reductively oaths , and imply the contrary imprecations in them . thus , let me not be esteemed a christian , nor have a soul to be saved ; which must relate to god for executing these ; therefore , being indirect oaths , they ought to be used as oaths , and belong to this command . . because the very end of any vehement asseveration , is to confirm what is said , further , then an ordinary assertion can : now in so far , it is an oath ; it being proper to an oath , to confirm what is spoken , and seeing it agreeth with an oath in the essentialls , they must be materially one , though asseverations , be pronounced in another form. . vain asseverations , are against that rule , mat. . jam. . . let your communication be yea , yea , and nay , nay , and what-ever is more ( i● ordinary communication ) is evil : and it cannot be denyed but this is more , and therefore needless and sinful . . we do not find asseverations , such as my conscience beareth me witnesse , to be used ( warrantably ) by saints in scripture ; but with great reverence , even almost in such things as they used to confirm by oaths ; therefore swearing is often joyned with them , rom. . . . cor. . . . for what end are they used ? it 's either to confirm some-thing , or to no end : beside , the needless use of them habituateth folk to baffle and prophane excellent things ▪ and do injure them to prophanity : hence these that use them most are ordinarily lesse tender in their other carriage , and it cometh to direct swearing at length . if it be said good faith , signifieth no more but in truth , and without dissimulation , ( as it 's understood sometimes in the laws , ) bon● fide , and mal● fide. ans . yet faith is otherwise taken in our common acceptation , and words would be so used , as they are commonly made use of by others . . if it be not evil , yet it hath the appearance of evil , which should be eschewed and abstained from , thess . . . . whatever good faith signifieth , yet certainly in our common use , it 's more than a simple assertion ; therefore , should a man tell me an untruth , and put bonâ fide , or good faith to it , to confirm it ; will any man think but he is more then an-ordinary lyar , against the nineth command ? yea , would he not be thought infamous in breaking his good faith ? therefore it is more then yea or nay , and so not ordinarily to be used . yea , we conceive that these asseverations will have more weight on natural consciences , than simple assertions ; and therefore the challenges of dealing falsly in these , will bite and and wound the conscience , much more sharply than falsifying simple assertions , which speaketh out this ; that they are nearer of kin unto , and more involved i● this command , than at first appeareth ▪ the . question is , what may be said of imprecations ? ans . distinguish betwixt such as one useth against himself ; as , let me not see heaven i● that be not truth , or the like . . such as are used against others , ( i speak by private persons , ) as , shame fall thee , divil take thee , and the like ; which are either conditional , as , if thou do not such a thing , &c. or absolute , without any such condition . we say then , . that keeping the qualifications , formerly mentioned , and required to an oath ; one may in some cases lawfully use some imprecations , even to ones self , the scriptures having such patterns in them ; but with great caution , circumspection , and tenderness . . cursing of others by private persons , out of passion or revengs , is simply prohibited , and that is several respects . for . it derogateth from the glory of god , if he be therein invocated in making him subservient to our passions , and to execute our revenge ; or if he be not invocated in these imprecations ; it 's worse , because the devil , or some other thing is put in his room ▪ . it derogateth also from that love we owe to others . . as mentioning the devil in such imprecations , as devil a bit , or fiend , a body , or such like , it is most abominable : for thereby the devil is employed in gods room , and god is forsaken ; because there is no ground to exspect a hearing of such a suit from him , and so you betake you to the devil , praying him , employing him , reverencing and worshipping him ; as if he were just , to executer your judgement , when god doth it not : and sometimes by such imprecations ; you call on the devil who is the father of lyes , to witnesse a truth . ah! how ahominable to be heard amongst christians ! men need not go to the wild-indians , nor to witches , to seek worshippers of the devil ! alas ! there are many such to be found amongst christians ! how sound these words ? what devil now ! the meckle devil , &c. ▪ it is horrible to mention , that which goeth out of some mens mouths without any fear ! what can be the reason that christians thus worship the devil , and swear by him , as israel did by baal ? there remain yet some things concerning oaths , especially promissy oaths to be cleared . as . how promissory oaths differ from an assertory oath . and . they agree in this , that truth is the scope of both . but. , they differ in this , that assertatory oaths , have but one verity , to wit ▪ that the thing be , in the present time , true as the man sayeth or sweareth : but promissory oaths have a twofold verity , to wit ; one present , that the swearer meaneth what he promiseth . . that for the time to come he shall endeavour , effectually to make the thing truth which he sayeth and sweareth : the first is only a truth in the person ; the second is also a truth of the thing or matter . . we would difference vowes from promissory oaths . vows have god both for party and witness . oaths may have some other for party , but god for witness , to the giving an oath or promise to such a party : yet in some things there is a great affinity , as to the matter , in both . concerning promissory oathes ▪ we may enquire . . concerning the making of them . . concerning the obligation of them ; that a man may make such oaths tying himself to some things in which he was before free ; is without all controversie , and clear in the scripture . concerning such oaths , it may be enquired . . in what matter . . on what occasions . . with what conditions , they may be engagedin . and . for the matter of them ; they may be in three sorts of matter . . in such matter as is morally necessary ▪ as the fearing , serving , worshipping the true god ▪ &c. so was jacobs oath and vow , genes . . , . that the lord should be his god. and many of the covenants mentioned in the old testament ; and davids swearing , psalm . . to keep gods statutes . . there is a civil lawful good matter ; such as duties to superiours , or to make some obligation we owe to others forth-coming ; or to return and requite such a particular good turn to one . such are oaths of allegiance to lawful superiours : such did the spies swear to rachab , joshua . , &c. and david to jonathan : and that these are lawful , having due qualifications , cannot be denyed . . there are somethings indifferent ; as eating , or abstaining from such and such meats or drinks , or on such and such dayes : and although the thing be not simply unlawful , yet oaths therein would be engaged in , with much prudence , on such grounds , and with such qualifications and conditions , as may make it appear ▪ the swearer is not using the name of god unnecessarily , and that he cannot otherwise gain his point : nor superstitiously to make it appear , that he doth not bring his conscience under a yoak of will-worship . one of which wayes ordinarily men fail , in these oaths ; and so they are neither to gods honour , nor others good : and therefore such oaths are either rarely to be ingaged in , or not at all . next , such oaths as to the occasions of parties ingaging in them , may be divided into these three . the . is , when we ingage in publick oaths and promises solemnly , when authority calleth us to it . . when the edification or satisfaction of another in private calleth for it . there are sometimes when a christian may be ; yea , is called to it , for gaining credit to something , ( that the other is called to believe ) to interpose reverently the oath of god , as jacob did to laban . . one in secret may thus ingage himself to god , in lawful and necessary things ; as david , i have sworn , that i will keep thy righteous judgements . yet in the third place , all these oaths , would still be with these qualifications , mentioned jerem. . . first , in truth , namely , the two-fold truth before mentioned . . in judgement , that is , with knowledge and deliberation , minding and understanding what it is we swear . . with righteousness or justice , that is , that it be in things , that are according to the law of equity , as well as piety , neither wronging god , nor others by our oaths ; for oaths are in themselves still , vincula ●quitatis , and not iniquitatis : bonds of equity and justice , and not of iniquity and injustice . there are also to be observed these tacite or express conditions in all promissory oaths , ( and sometimes it is fit to express them , and sometimes not ; ) if god will , and if nothing intervene to hinder , jam. . if i live , and health permit . as much as in them lyeth , they shall aim at it , if some impossibility intervene not . . so far as the fulfilling of this ▪ shall be lawful ; for it can onely tye to lawful things , and lawful means and courses ; and this is especially to be understood of indefinite oaths . , while things stand so ; but if the case alter essentially , and men turn enemies to the kingdome or common-wealth , to whom we were by oath obliged , to give or sell some-what that we know would be made use of , to the probable ruine or hazard thereof ; then it s not in our power , salvâ potestate superioris . it may be asked , how we shall judge of indefinite oaths ; such as souldiers give to their officers , to be obedient to them ; or of oaths in things which are indistinct , and the matter not obvious , as oaths in colledges , incorporations , towns , &c. where the things sworn are complex . answ . these cannot altogether be condemned . . because though a man have not , yea cannot have , a particular and distinct knowledge of all particulars ; yet he understandeth such oaths , as binding to all necessary and lawful things , as the general condition requireth . . because he taketh the oath for the end , and in the sense , that it is commonly taken , which bindeth in the essential things , pertaining to the being of that incorporation , but taketh not in , every particular strictly . by what is said , then : we may , . condemn oaths in trivial things , as oaths in complements ; when men swear they will not go one before an other . that men are wellcome to their houses : that they will not let them go so soon : that they shall drink so much , though it may not be to excess : that they shall return some petty thing they have borrowed , and the like . . rash promises , such as are hastily and unadvisedly or doubtingly made . but ere we come to particulars ; let us consider what is condemned as perjury , which is the highest degree . there are these several sorts of perjury mentioned ; some whereof are more direct and immediate ; some more mediate and indirect . the first sort of perjury is : when one upon oath asserteth as a truth , that which he knoweth is not a truth , or doubteth of it : or is mistaken in it , through his own negligence , not being certain that it is as he sayeth , whether he affirm or deny : thus naboths false witnesses were guilty ; and many other instances may be adduced . the second is : when one promiseth something ▪ which he mindeth not to perform , and confirmeth that with an oath ; he is no doubt perjured , because there is not a correspondent verity betwixt his oath and his purpose . the third is : when men promise and intend for the time to perform ▪ yet , upon no just ground , fail afterwards in performing what they have sworn . this is perjury , because there is not truth in fulfilling the thing sworn , according to the oath , these are direct perjuries . more largely again , a man may be said to forswear himself . . when he sweareth to perform a thing , which is simply impossible ; especially while he knoweth it to be so : for as the former is not a swearing in judgement and truth ; so this is a prophane and wicked swearing , against light and judgement , of a manifest lye and falshood : so that betwixt his promise to perform such a thing , and the performance , there is implyed a contradiction . as for one to swear , to be to morrow at rome , who is to day at glasgow ▪ the very swearing is forswearing . . when one sweareth an unlawful or wicked thing ▪ or confirmeth it with an oath ; like those forty that swore to kill paul ; especially if that oath be contrary to some duty which lyeth formerly by oath on the person swearing : for , that is not to swear in righteousness and justice : beside , that it draweth on a necessity , either of breaking that oath , and ●o of being perjured , or of going on to fulfill it ; and so of being doubly perjured . . men are forsworn and perjured , when they fulfill a wicked oath , as herod did , matth. in beheading john the baptist ; for , though he seemed not to over-turn , and make void his own oath , but to keep it : yet this ( as also the former ) over-turneth and maketh void , the scope and nature of an oath in general , and is a plain contradiction to it , and maketh an oath , which should be vinculum aequ●tatis , a bond of equity : ( there being nulla obligation but ad officium , no obligation but to duty , ) to be vinculum iniquitatis , a bond of iniquity : and so thwa●teth with the very end wherefore such oaths are appointed ▪ in which respect david did better in not executing his rash oath , but keeping the general scope of all oaths , when he refused not to hearken to abigails counsel , even to the non-performance of what he had sworn . it may be questioned here , whether one man may be accessary to anothers perjury , if he constrain him to swear , of whom he hath a suspition that he will forswear ? answ . distinguish . the matter in which , if it be of grave concernment , or of little moment . . distinguish , betwixt the publickness and privacy of it . distinguish betwixt parties , as betwixt a judge , who is to decide , and a party that is the pursuer . we say then . . a party pursuing , in a particular of his own concernment ; especially if it be of no great concernment ; may , yea , should forbear pressing such a person to swear , both for sparing the party , and for respect to the name of god ; since he can hardly , in this case , be very hopefull to gain by it . . we say , ( notwithstanding in some cases , ) that the judge may admit such to swear , especially in publick scandals . . because none can certainly know , but god may constrain them to swear truth . . because it is his way , left to decide all controversies ; and a judge cannot eschew it , when it lyeth on him to put a close to such a controversie , at which he cannot win by any other means ; though great prudence is to be used in proceeding in such a case , especially it being of that nature as is in scripture appointed to be decided by oath , as exod , . . the great question is concerning a promissory oath , if in any case it may be made void , and cease to oblige , or , in what cases that may be ? that every oath bindeth not according to the letter , we suppose needeth no reasons to clear and confirm it : there are two ways in general how the obligation of an oath promissory ceaseth . . when the oath it self is null , and never had any obligation . . when by some other thing intervening , there is a loosing from the obligation which the oath once had . that it may be clear that , notwithstanding of this , oaths are of a most strict obligation , having the great and dreadfull name of god interposed in them ; and that many things , what-ever weight be layed on them by men that way , do not loose from it , such as these following which we shall put by , in the first place . . no mans temporal loss in goods , name , or estate , will loose him from his oath , nor make it null and voyd , psal . ● . ult . . that our ingagment by oath is to somthing of its own nature indifferent , will not loose us , though there be here no other tye upon us to the thing , and that without the oath we were free ; yet the oath once engaged in , will tye us , as is clear from that same th . psal . for an oath is of its own nature obligatory , and according to numb . . persons at their own dispose must do even in such cases as they have bound their souls . . though we were engaged in the oath by the deceit and guile of others , the deceit being circumstantial only , yet if the things be not sinful , it bindeth us , as is clear in that oath to the gibeonites , wherein the deceit was such , . though by fear or violence the oath hath been extorted , yet the matter being lawful , it bindeth because of the honour of god's name interposed . . though it was sinful as to the manner , and rashly made at first , as that with the gibeonites was ; yet is it binding , if lawful in the matter , there being a great difference betwixt juramentum illicitum , an oath unlawfully come under as to its manner , and juramentum de re illicitâ , an oath in an unlawful matter . . though we could devise and find out some interpretation or meaning of the words of the oath that might seem to make forloosing us from its obligation ; yet , if that was not meaned at the first tendering of the oath , but otherwise understood by him that did take it , it will not absolve not excuse from the guilt of perjury , to put afterwards a new gloss on it ; because an oath is stricti jurts , and will not admit for any respect nor on any account , of interpretations prejudical to the native truth of it , lest it should be found to be , according to psal . . a swearing deceitfully . . though there may be a good meaning and intention in reversing the oath , and going cross to it , men not doing so for a particular end of their own , but for a publick good as is suposed ; yet that will not absolve from obligation of the oath , nor from the guilt of perjury , as is clear in god's punishing saul's family for breaking that oath with the gibeonits , even though he did it out of his zeal to the children of israel and judah as the scripture expresly affirmeth . sam. . . . though the oath be conceived by a creature , as at least the immediate object ofit , and so sinfully made in that respect ; yet , being made , it tyeth from respect due to god , who shineth in his creatures . matth. . . . . through the thing become impossible , if that impossibility might have been prevented by our searching our selves as far as in us lay , we are not freed from the guilt of perjury , though the thing sworn do now by onr own s●oathfulness become impossible ; or if the thing sworn might have been performed before any such impossiblity came on ; or if we might have prevented it by our suitable circumspection and diligence . . though a sinful oath , to wit , being made on a sinful promise , in it self , bind not ; yet the sinful condition being fulfilled it bindeth ; as in the case of judah , his promising a kid to thamar , upon that wretched condition of prostituting her self to his sinful lust , who did offer the performance of what he had engaged to , upon that most sinful condition now fulfilled ; for the condition being fulfilled , the promise is absolute , and the sin was not in giving the kid , but in the condition that was made , which is past . . much less will it exempt any man from the guilt of perjury , that in swearing he had a meaning of the words of the oath , contrary to what in common sense they bear , and in the construction of all in different persons , or to their meaning sine juramento or extra juramentum ; or that he had any reservation in his own mind ; the first is , aequivocation ; the second is mental reservation , that have no place in such an oath which should be plain ; single , and clear . neither , will a dispensation from any other , as for instance , from the pope , who hath no power to dispense in oaths , nor from lawful superiours , except it be in things wherein by our relation to such superiours we are subjected to them ▪ loose the obligation of our oath , nor free us from the guilt of perjury ; if ▪ i say , the matter of the oath be in things to which their power over us doth not extend , in such things doubtless they cannot dispense . . the obligation of an oath cannot be loosed , nor the guilt of perjury evited by commutation of the thing sworn , for it must be according to what has proceeded out of our mouth , numb . . . p●●lm . . . nor can it be loosed , and perjury eschewed , by any posteriour tye and oath : for thereby the prior or former oath is not made null , but the posterior or latter is made null by the former , for juramentum non derog at j●ri ●lieno , because god is party , and we cannot reverse an obligation to him which he or any other hath by a prior right and tye . but they are null . and of no force . . when the thing sworn is sinful and unlawful in it self , because there is nullum vinculum iniquitatis . there is not , neither can there be , any obligation to iniquity . . when it is unlawful to him that sweareth , as suppose one would swear to do that which were incumbent for a magistrate or minister , he himself being but a meer private person , and it no wayes belonging to his station : it tyeth him indeed to endeavour by all suitable means the effecting of the thing by them , but not to do it himself , for it altereth not stations . . when the thing is simply impossible , oaths cannot bind , in that case . . when the oath is engaged in by any , in whose power the thing sworn is not , as by children , wives , servants , or subjects , in such things wherein they are subject to others , and of which they are not masters ; it tyeth them onely to endeavour it with their approbation or permission , see numb . . . when the deceit is not in circumstantials , but in essentials : as ▪ suppose one should swear to such another persons to pay him such a debt , or to give such obedience , thinking him to be the very person to whom he oweth these things , who yet is not the person we suppose him to be ▪ the ground of the oath is null , and its obligation accordingly ceaseth ▪ as when jacob was deceived by his getting leab first for rachel , because such an oath wrongeth another , to whom that which is sworn is due , and supposeth the condition of being due . . when the oath is impeditive of a greater good , or of a moral duty ; as suppose a man had sworn not to go to such a place , nor to speak to such a person . nor to eat such meat ; that oath ( being at first rash , and without judgement ) if duty and necessity call him to the contrary of what he hath sworn , bindeth not , because a moral command may require him to go thither to take on such a charge there , or to speak to that person for his edification , &c. yet this would be tenderly applyed , and with great circumspection . . when the oath is interposed to oblige to the performance of some thing which hath a tendency to an ill end ; as for instance , if a man should swear to meet with a woman for committing filthiness , to give arms for helping to oppose an innocent , or any such like thing ; for though coming to such a place , or giving such arms may be lawful , yet as so circumstantiate : this coming , and this giving of them with such an intention , is nnlawful , and therefore the oath is null . for loosing from the obligation of an oath which is lawful , there are these cases granted . . when it is contradicted by a superiour , having power in that very particular , as numb . . . when the case materially altereth , as ifone should swear to give such a man arms , who afterward turneth mad , or an enemy ; to give obedience to such a commander , who afterwards becometh a private man , and ceaseth to be any more a commander , because in such cases the relation upon which the duty and oath is founded , ceaseth . . when the party sworn unto , relaxeth us : for though none can absolve from a vow , yet in a promissory oath , whereby some right accrueth to one from another , a man may dispense with his own right ; as for instance , he may in whole , or in part , forgive and discharge such a sum of money that another by oath has sworn to give him , which when he doth , in so far the oath and its obligation is loosed ; he having , as himself thinketh fit , accepted satisfaction for whole or part ; but in vows to god no man can dispense , he being party there . . when by some after and unforeseen intervening emergent , the man is quite disabled from performing his oath , as by sickness , plundering , &c. in that case , so far and so long as he is disabled , in so far and so long is he loosed ; that condition being necessarily presupposed in giving the oath at first , though the obligation to performance lyeth still on him so far and so soon as he shall be able . it may be marked , by the way , that often prophane men are more strict in keeping sinful oaths , then those which are lawful : the devil putting home that obligation on them as a snare , and their own corruption siding with the oath in its matter , maketh it appear strongly binding to them . if it be asked , wherein it is that an oath bindeth more then a promise doth ? answ . an oath bindeth to nothing but what is in the promise , but it bindeth more strongly , and so the sin is greater in breaking an oath then a promise ; because not onely our truth to men is engaged in the oath , but our reverence and respect to god also , and his dreadful name thereby notably taken in vain . so then against this doctrine of oaths faileth perjury or forswearing , rash-swearing , indeliberat ▪ swearing , as incomplements ( as for instance , if one should swear he will not drink , or go before such another person : ) solemne oaths entered into , at communions , at baptism , or in other lawful covenants not performed : ah! how often are these broken , even in that which we might easily do ? we so carry and keep to god as men could not but quarrel ; irreverent swearing even in what is right ; grosly prophane swearing , as by gods soul , his wounds , blood , &c. uncouth'd , strange , newly-coin'd and invented oaths , no doubt , by special help of the devils art , cursings , wherein the devil is mentioned , and his aid implored for the execution of mens paision●●e and revengeful imprecations ; yea , not being suitably affected with the oaths of others , not admonishing them , nor seeking to recover them , not endeavouring by all requisite care the preventing of them , with-holding of instruction and correction when called for , and not procuring the erection of schools , &c. may make many guilty of oaths they never heard , when they fall out in persons , whom it became them to teach and admonish , &c. there are somethings near of him unto ( ●o say ●o ) and of affinity with oaths ; as 〈◊〉 adjurations , when we adjure or charge one by the name of god to do or forbear such a thing : as saul bound the people with a curse , sam. . and joshua charged achan , josh. . and the high-priest christ , matth. . and paul timothy , tim. ● . . and . . adjurations differ thus from oaths , that by an oath we bind our selves to do or forbear somewhat , or to tell truth ; by adjurations we bind others by interposing the name of god for commanding , charging , perswading to do or forbear such a thing , and implying , if not expressing some threatning or curse if it be not done or forborne : there are three sorts of these in scripture , . when me● adjure men . . when they adjure devils . . when they adjnre unreasonable creatures , as serpents , &c. to each of these , a word . as to the . we say that men may sometimes adjure other men in matters weighty , sutable , and necessary to be done : when it is rightly gone about , and not in passion or for self ends , but soberly , gravely , and singly , for the glory of god immediately , or mediately by anothers good being interposed ; so , many examples confirm , and so necessity requireth , that when regard to men doth not sutably weigh that such a desire be put home tothe conscience from respect to god and his authority , who is witness and will judge : this some way sifteh a m●● before god , and so may prove a good means , through his blessing , to make the man serious ; which sort of adjuratious may be distinguished thus . . there are proper adjurations or charges authoritatively laid on , in the name of god , or of jesus christ ; this is done by magistrates or ministers in their places , as paul chargeth timothy , tim. . . and giveth him charge to charge others ▪ ● . . this being used in serious and weighty matters , and not too frequently ( lest the name of god become thereby contemptible ) is the most proper and the most weighty charge . . there are obtestations which are serious and weighty intreaties and b●● seechings in the name of god , and for christ's sake that one may do o● forbear such a thing● as when paul beseecheth the romans and philippians by the mercies o● god , rom. . phil. . , . and abigal interposeth seriously with david : this 〈◊〉 most properly done by inferiors , subjects , children , &c. to their superiours ▪ and hath in it also a more implicite threatning if such a thing be slighted , as i● abigals words to david , ● sam , . is clear . . there are attestations whereby one is seriously put to it to tell some truth ▪ or to bear witness of some truth asserted by another ; thus joshua attested a●●an . . we say , these have a binding virtue in some cases , and cannot without contempt of god ( who so chargeth them , and before whom they are so attested ) be slighted ; and therefore if it be not properly perjury for a man , either not to speak at all , being attested , or to speak what is not truth ; yet sure it is more the● ordinary contempt , and a greater sin them if no such adjurations , attestations , o● obtestations had been used , because the name of the lord has been interpose● by others : and if such attestations , &c. be lawful , as we have proved them to b● in some cases , then ought they to have weight , or they are used in vain ; we se● our lord christ answered to such , matth. . after a whiles keeping silence . and in reference to these ye fail , . in giving little entertainment unto , an● laying little weight upon the charges and obtestations of ministers , which come unto you by them from this word and gospel ; these charges of ministers are 〈◊〉 if an herauld gave a charge in the magistrates name , which bindeth as from him ▪ and more then another message delivered in other terms ▪ in this then , minister● ●re as heraulds charging you in their master's name , even in the name of the great god , and of jesus christ , the prince of the kings of the earth . . when one of you putteth not another serionsly to it , to forbeare and abandon fin , or to practise such a duty , charging them , or rather obtesting them , as they will answer to god to do so , as often in the canticles we find , i charge you , o daughters of jerusalem . . in your overly , rash , and slight way of using obtestations and grave intreaties , meerly or mostly for the fashion , or by way of complement , or in petty and trivial things ; as when ye say , for god's sake , for god's blessing do this or that , only as acustomary by ▪ word ; this is no doubt more then on ordinary taking of god's name in vain in common discourse , because ye take on you to bind others in the name of god , not considering what ye are doing ; and in a matter not necessary , and of no weight exposing the name of the lord to contempt , and thereby tempting others to care but little for it ; this is a most horrid and crying sin amongst our ordinary beggars , whereof others also are guilty , who are not sutably affected with it , and do not in their places seriously endeavour to have it mended ; as also this is , when we desire one another lightly & irreverently to do such & such a little thing ▪ in the name of god , as to sit down or rise up , in god's name , &c. which things are alasse too too frequent . . for adjuring of devils , it is two ways lawful , and two ways not . . it is lawful to command devils in the name of god by those who are called to it and are gifted to cast them out . . it is lawful for any by prayer to god , and the exercise of faith on him to endeavour to repel and resist them , and to beg that he would rebuke them ; as thus , the lord rebuke thee satan ; this way we neither command the devil , nor pray to him , but pray unto the lord to command him . again : it is unlawful , . when one adjureth him who is not called to it , as those sons of sceva did , act. . , . this certainly being a peculiar and extraordinary gift , as those of prophecying , foretelling of things to come , speaking with tongues , and healing of the sick with a word , were ; ought not without special warrant to be usurped more then they . . it is unlawful when it is done by exhorting or obtesting of , or praying unto the devil himself , & intreating him as we do god , which way implyeth , . friendship with him when we intreat him as a friend . . prayer or worship to him who is not the object of it . . an obligation on us to him , when he yieldeth to obey ; and he will not fail , if by any means he can , to put that complement or obligation on us , and so necromancers , witches , exorcists , &c. may cast out devils by collusion ( though possibly not in a way so explicit ) , whereby the devil gaineth his point upon such as effectually , as if there were a most expresly formed covenant betwixt him and them , and thus the pharisees falsly and blasphemously , charged on our blesed lord , mat. . as if by belezebub ▪ that is by collusion with the prince of devils , he had cast out devils . there are no doubt , many sins committed this way , while some take on them confidently to command the devil , as ●f with an avoid satan , they could put him into bonds : and others seek health from devils or witches , especially when it is supposed to come from them , ) and ●atreat them to do such and such things : all which are breaches of this part of the third commandment . . what is said of adjuring devils , may be said proportionally of adjuring unreasonable creatures , which is the same ways lawful and unlawful : charming also , and naming the lords name over diseases , as if some special worth and efficacy were in some words ; is unlawfull and condemned by this command . it followeth now that we say some-thing to vows , which are bonds , whereby a man bindeth himself ( and so they differ from adjurations ) to god only as party , and that in things belonging to god ; willingly , and upon deliberation . ( and so they differ from promissory oaths , wherein we bind our selves to others : and in matters which are not of themselves religious . ) under vows we comprehend , . sacraments . . covenants , solemnly ingaged into before others . . particular vows to god. . promises and ingagements ▪ whether inward in the heart onely , or also outwardly expressed to , or before the lord : for though these have not alwayes gods name , formally and expresly interposed in them ▪ yet he being party , and they being made to him , he cannot but be singularly looked at , as party , witness , and judge , in the making and performing of them : therefore , do we comprehend all even purposes , expressed in prayer to him , as being of the same kind , though not of the like degree . we mind not here to medle with speculative debates about vows , but to hold us only at what concerneth practise : and say , . that such promises to god , and ingagements , being rightly made and taken on , or rightly goneabout ; are not onely lawful , but sometimes necessarily called for , as appeareth . . from the command , which is to vow , as well as to perform , psalm . . from example of saints in all ages : david faith , psalm . when his frame is most tender , verse . i have said . i will keep thy words . and thereafter , verse . i have sworn , 〈◊〉 well perform it , that i w●ll keep thy righteous judgements . for , saying and swearing to god are near the same ; and who sincerely say in secret , may in some cases also articulatly swear . . from the end of vows , which is to bind us to something the more straitly , and to evidence our greater desire and willingness to be so bound : and therefore they being midses , for that end ; when the end is in a special manner called for : and may , in all probability , be the better obtained , by the use of this mean : then is it called for also , and cannot be omitted . . from the lords gracious accepting of such engagements and vows , and approving of them . . from the several promise and prophecies of them , as commendable and good service , from men to god , under the gospel , isai . . . and . jer. . , . isai . . . so then , i say , . in some cases ; to wit , when it glorifieth god , and edifieth others ; or is profitable to our selves : but if it thwart with any of these , there is a failing : or when some pressure of spirit , or cogent reason , putteth us not to it , or some great need calleth for it ; ( as abraham , for the weighty reason , expressed by himself , gen. . swore he would take none of the spoil , he had rescued from the kings overcome by him : ) for we are not alwayes called to it . . i say , not in all things : because the matter of a vow , must be one of these two : either , . some commanded duty , as jacob ▪ vow , genes . . and davids , psalm . . were : or . something that relateth to worship : or may further some commanded duty , or prevent some sin , to which we are given , and much inclined : as suppose a man should engage himself to rise sooner in the morning , that he might the more effectually cross the lust of his laziness , and to keep more at home , the better to prevent the snare of evil , and loose-company : it is not house-keeping simply , or rising soon , that is the matter of his vow : but as they relate unto , or are made use of for such ends : therefore vows can onely be made to god alone , ps . . . and ps . . . . i say , rightly gone about : that is , . deliberately , and judiciously ; for ignorance , haste , and rashness will spill all . . with humility , and due sense of our own corruption , which maketh us ( alace ! ) to stand in need of such bands to keep it in , and of such up-stirrings and excitments to duty . . with fear , singleness , and zeal for god ; with love to his honour , and to true holiness : not for our selfends , to gratifie an humour or passion , or in fits of conviction , to stop the mouth of a challenge , and so put it by . . the vow would be heartily , and chearfully undertaken , not as a piece of bondage , but of liberty , that we may be thereby indeed ingaged unto the lord having no hink or hesitation ; nor reservation in the making of it : what can be expected as to the performance , if therebe hesitation , in the very undertaking ? . there should be much denyedness in it . . to our selves . . to the oath as not accounting our selves to be more religious by it ; or more pleasing to god , as if it merited somewhat ; nor yet more strengthned by making of it , but more ingaged to perform , and keep what we have vowed . . there should be diligence in doing , going on , and helping and inciting others to joyne with us ; that so it may through grace be made irrevocable , which is the practise of the people of god , jer. . , . . there should be ingaging , in the lively exercise of faith ; drawing strength from jesus christ , according to his own promise ; and of our selves to make use of him , for that end : yea , that should be laid for the foundation of our undertaking : therefore every such ingaging , is a covenanting with god , and there is no covenanting with him , but by interposing of jesus christ , both for the procuring of pardon for by-past failings and guilt ; and for grace and strength , to perform , called for , and ingaged into duties , for the future . see a frame of spirit fit for covenanting , when seriously and suitably gone about . jer. . , . concerning these ingagements , we say . . that they are of themselves obligatory , and binding to those who come under them , as numb . . , . vowing is called the binding of a mans soul ; and psalm . . its said , thy vows are upon me , o lord , as pressing him with a weight , till they were payed . if it be asked , . how vows bind ? we answer , . in moral duties , they make the obligation no greater ; for , they being laid on by the command of god , and having his authority , there can be no addition to that in it self : but there is a two-fold addition . . in respect of us ; so that though the obligation be not greater in it self , yet we joyn our approbation or consent unto that , whereby , as by a positive super-added voluntary consent , we bind our selves ; so that in some respect we have two bonds ( the law , and our oath both ) for one . . though it make not the former obligation , to bind more strongly in it self ; yet it maketh that obligation to have a more deep impression upon us ; so that a man , by vow bound to a commanded duty , will think himself more bound to it , then before ; and that command will have a deeper impression , and more weight on him , to perswade him to do , and to challenge him when he hath omitted , then before . again , in things that are meerly accessories to a religious end , as extrinsick means ; for instance , fasting , staying at home , &c. vowing , never maketh the doing of these of themselves , to be acts of religious worship ; but it maketh our keeping of them to be by a religious tye : so that without prophanity they cannot be altered , out of the case of necessity . if it be asked , . what is to be thought of our common and ordinary ingagements . . by baptism . . at the lords supper . . by oaths in covenants . . ingagements in private to god by vows , purposes , promises , resolutions , in thoughts within ; or expressed in prayer : ( i suppose it doth not a little concern all of you to know , how they bind and when they are broken . ) we answer . . that , all these are binding , and still accounted so , ( psal . . , psal . . ) is not to be doubted , yea binding in an eminent degree , as being made to god and not only before him : the nature of the thing and our consent also bindeth , for , . if interposing the name of god to men doth bind , much more to god : . if a promise solemnly ratifyed bind to men , much more to god. hence . our , obligations in baptism , and the lords-supper , receive strength and conviction against us from the covenant , which we solemnly ratifie and renew with god therein , and that before the world : and our breach of these vows is charged on us by the lord , as an open breach of his covenant ; the obligation whereof is pleaded from them , genesis , , verse . and . and elsewhere . . yet do they not bind absolutely , as the duty lyeth upon us and as we should aim at it ; for though we be bound by the law to be perfectly holy , and without sin ; yet doth not a vow so tye us , or that obligation is not from our vow , but from the law ; because our vow is to be understood , . with respect to our nature , now corrupt and sinful : and therefore to vow , absolutely , to be without sin , or absolutely to abstain from it , is injurious and impossible , . with respect to our aim and desire . , with respect to our not approving , or dis approving onr selves in any thing , wherein we come short . . in respect of the obligation to endeavour it , which is , alway , and by all suitable means to presse at it , and to leave nothing undone , which may further it : so then . they do not bind absolutely or simply , but respectively . . not as to the victory , but as to the wrestling and fighting for victory . . not as to the event , but as to the means which are in our power ; and therefore some plead , that they had not broken covenant , though they had sins , psal . . . though they bind not simply or absolutely , ( and are not therefore to be so taken or understood ) yet they tye absolutely , . to the main of having god ours in christ . . in other things , thus : . they tye us to live in no known sin , especially outward sins and to delight in none . . to omit no known duty , but to essay the doing of it . . as to the maner , to essay it seriously ; so that though a man cannot swear , that he shall have no corruption in him , while he is upon earth : yet in so far he may ▪ as . not to approve of it . . to leave no means unessayed , consisting in his knowledge , that may help to mortifie it . . seriously , and in good earnest , to be aiming at the mortification of it , in the use of these . and so this tye of a vow is , . as far as in us lyeth . . as universal as the duty is . . constant and always binding . . when it 's taken on , we should not let it lye on , ( to say so ) till the sun go down , but endeavour that we may be free of it ; it bindeth us to quit sin , as well as to eschew it . it reaches not all infirmities , to make them breaches ; but known sins , or the least sins stuck to . . concerning these vows , we say ; that the breach of them is a very great sin , and doth much more aggravate sin , where it is , then where it is not ▪ so that the sins of christians against baptism , communions , oaths in covenants , secret ingagements , resolutions , and promises to god , are much greater then the sins of others . hence the lord chargeth israel with covenant ▪ breaking , by vertue of their circumcision which they had received as a seal thereof , and aggravateth all their sins by that , and looketh on them in that respect as singularly sinful , deut. . . jer. . . &c. which could not so well be , if there were not some peculiarity in that obligation . our baptism , doubtless , is no less binding unto us , nor the breach of our baptisme vows less sinful , col. . , . neither can there be any reason given , why the breach of an oath to man , should be charged on a person , as a sin and infamy ; and the breach of an oath to god , not be much more charged so . oh! take notice then , ye who sin willingly , who drink , swear , omit prayer ; let your minds wander , and study not holiness in good earnest , that your sins have these aggravations to make them horrible , infamous , and inexcusable . . there is manifest perjury against the oath of god , which even according to the pharisees doctrine , matth. . . was abominable : thou shalt not ( say they ) forswear thy self , but shalt pay or perform thy oath to the lord. . there is unfaithful dealing , and abominable treachery , to break under trust , and to keep no ingagement to him. . there is not onely perjury , and treachery simply ; but towards god. which is more , and draweth a great deal deeper , then towards any other . it 's dreadful to deal unfaithfully , treacherously , and perjuriously with him. . all this is in things that are very equitable and much for your own good , which maketh no small aggravation . . this is done not onely against promises , but against many promises , and many other bands . . that it s often and in many things that you sin against these promises . . that sin is little resented or laid to heart on this consideration , and as so aggravated . if it be said , then it is better to make no promises at all , then to come under such aggravations of guilt by breaches of them , for none keep them exactly : and so men must needs be in great and continual disquietness and anxiety while under them ; were it not better , then , to be doing without promising ? answ . . it is not free to us , not to make them more then it is to break them , or not to keep them ; and when we are called to make such promises , and make them not , it becometh sin to us as was said . it s not free to us , whether we shall be baptised , &c. communicate , &c. or not ; therefore , whosoever would not so engage , were to be censured and punished as utter despisers of the lords covenant , genes . . , &c. and exod. . . they , who refuse to take them , say themselves open to the temptation of being more easily prevailed with , not to perform these duties , or of being sooner ins●ared in such sins , because they are not formally engaged by vow against them , & so they make themselves culpably accessory to the strengthening of tentation , and weakning of resolution ; to the contrary whereof , they are no doubt obliged . . if you intend indeed to perform these duties , then ye may ingage to do so ; but if ye will not so much as promise and engage to do them , it cannot be expected in reason that ye will do them ; especially considering that even these who honestly promise and ingage , do yet notwithstanding , find a great difficulty to do and perform . o take heed that you be not , by your refusing to engage , making a back-door for your selves to go out from your duty , that so you may the more easily , and with the less challenge , shift it . if it be yet said , that the sin of simple omitting the duty , is less then the omitting of it after engagements and vows to the contrary . answ . . it is not so to a christian , who is called to engage himself : yea , who by baptisme is already ingaged ; for . the man that neither ingageth to do , nor doth the duty , faileth twice , whereas he that ingageth and performeth not , faileth but once : though that once failing , is , by its being cross to his ingagement , not a little aggravated ; so that in some respect each fault or failing exceedeth the other : the one is a greater sin considered in it self , but the other is greater considered complexly . . the man that ingageth not , is more accessory to his own falling , in respect that he used not that mean to prevent it ; yet the other when fallen , is more guilty , in respect of the breach of his ingagement . . the man that will not ingage , bringeth him elf under a necessity of finning ; for if he perform not , he faileth twice , as is said ; if he perform , he faileth , because he ingaged not when he was called to it , so his performing is not the performing of a vow to god , who requireth promising , in some cases at least , as well as performing . . the man that promiseth and voweth , and also performeth what he promised and vowed , his performing is so much the more acceptable , as it proceedeth not only from the awe of a command , but from a spontaneous and free-will offering of it to god , and so is both obedience to a command , and the performance of a vow ; for thus , he chooseth obedience , as it is psalm . . it is not so with the other , whether he perform it or not , though we think , that god often letteth the man fall that will not ingage , because he sayeth by his refusal that he trusteth not to god for the performance , otherwise he would ingage and undertake on his account also ; he sayeth withal , that he aimeth to perform , onely because he cannot eschew it : and if he could shake off , and be freed from that obligation to holiness ▪ that he would not out of respect to god , or love to holiness , take on a new one . . the man that ingageth not , sinneth more unexcusably in that he will not do that which is the lesser , and in his power . the less and more easie a thing it be to promise and ingage ( as it is no doubt more easie then to perform ) the omission of it is the greater sin , and more inexcusable . the case is indeed , as to heathens , otherwise , who were never thus engaged , nor called to engage themselves ; but unto christians it will be no excuse . if it be replyed that this is very hard ; for then no christian will be free of perjury , not have peace . answ . . i grant the case is hard , and the strait great ; but it is such as floweth from our own corruption in this , as in other duties and parts of holiness : for as the law is holy , just , and good , rom. . and is not to be blamed as accessory to our sin ; so she vow is holy , just , and good , and is not to be blamed , if in the circumstances right , because of our breach . . as i think , it is hard to keep our selves free of sin ▪ even against light , so i think it is a difficulty to be kept ●ree of this aggravation of sin , to wit , of committing it against our engagements ; and therefore ( as the manner of the people of god is ) i think it safest to take with these aggravations of our sins , as chief parts of them ( to speak so ) and to take them with the rest to jesus christ , that we may obtain pardon of them through him , and to maintain our peace rather by often washing our selves from the filth of breaking , then by pleading no breach at all . . yet may christians ( even as in other duties of holiness ) in their vows and promises to god , have peace , and say , in a gospel-sense , we have not turned back from thee , not dealt falsly in thy covenant , as it is psalm . , . which certainly implyeth not absolute holiness , or exact performance of all the articles of the cove●●●t ▪ but that . in the great and main articles , they were honest , and did not put another god in his room to provoke him to jealousie . . that they intended truly the keeping of all , and said nothing by their profession or engagements , which they minded not to perform . . that they had some testimony as to what was past , that they had in some measure walked according to their engagements , and had left nothing undone , at least willingly , and with approbation of themselves therein , that might have furthered them in keeping covenant , but had stuck to him in doing and suffering honestly ; a man sincerely , and in the strength of grace studying this , may attain to such a testimony from his own conscience , and to a good measure of peace ; yea , a man that may have quietness in his performing duty upon the account of other tyes , without engaging , may also come to have quietness in his engaging to it . if then there be a necessity to engage , it may be asked , how peace may be attained in it , and how we may be helped to perform ? answ . . we should endeavour to be clear and quiet , as to the soundness of our by-past engagements , and of these we presently enter in , as to the motives , grounds , ends , and manner of engaging , that all be right there . . if any thing be seen to be wrong , it should be taken with , and mended , that we use not vows mainly to put by a challenge for the time , without any more of it . . ye should seriously mind these directions : . forget not your vows and engagements , be minding them often ▪ and thinking of them so as they may never be forgotten , jerem. . , . . defer not to pay them , eccles . . . deut. . . delayes make the impression of the weight of the vow , & of the dread of him to whom it is made , much to wear out : and taking liberty to be stack in paying of it , for , but for this once , or for a little while , is a direct breach of it self , and maketh way for more . . keep in mind , and entertain such a frame of spirit as ye were in when they were at first made ▪ such humility , tenderness , awe of god , &c. we often , alace ! take on vows in a good frame , to be on the matter a sort of excuse for us in letting such a frame go , or at least to ease us a little for the time , as if engaging were performance , which is not the least part of the deceit of our hearts . . the performance of the thing would be followed as it is undertaken ▪ to wit , in the strength of grace , and by virtue of life derived from jesus christ , quickning and strengthening us both as promising and performing . . we should be often considering the fearfulness of the sin of breaking , and examining our selves about our keeping of them ; making breaches , that are particularly observed , the matter of confession to god , and of serious repentance before him . if we would suffer these things to sink down deep in us as in the sight of god , this no doubt would make them have a quite other impression . . we should still keep the knot fast , and if one promise or resolution seem to be loosed ▪ we should forthwith cast another ▪ or if one obligation given , seem to be weakned , we should give another , that there may be still some obligation standing over our heads ; and following engagements , not formally , but soberly and seriously renewed , may be made use of to bind on the former upon us , and to make them more effectual , so say they ▪ jerem. . , . going , and weeping as they go , c●me let us ●oyn our selves unto the lord in a perpetual covenant , never to be forgotten . this is to be understood mostly , if not only , of private engagements ; as for publick solemn oaths and covenants , we neither find in scripture that they have been frequent ▪ but on some great and very grave occasion ; neither could they well be , ( so great multitudes engaging in them ) without diminishing from the weight of them , and so without wronging of gods name . . we should by no means suffer breaches , though never so small , to lye long on , but should get us to the fountain with them , as foul and loathsome , lest they bring on more and greater . now then try perjury and breach of vows and oaths to god. . in baptism , which extendeth to engage professing believers to the mortification of sin , and to the study of holiness as to both tables of the law , and to a conversation as becometh the gospel . . in , and at communions , where the same covenant is sealed . . in your oaths solemnly taken in covenants . . in your more private engagements to g●d , and for him to others . beside these which are common , some come under particular oaths and engagements by vertue of their stations ; as ministers , elders , magistrates , for the faithful discharge of their respective duties ; some by their relations , office , and place , as husbands and wives each to other ; as parents in reference to their children , to bring them up in the nurture and admonition of the lord , and in his fear ; some by vertue of their common trades and callings have come under particular oaths to such and such incorporations , trades , &c. and some on more particular occasions have come under engagements : o look well what you do , and have done : there will , i fear , many be found perjured , i do not here speak of every particular infirmity , but certainly there is sin against god , and perjury before him which cannot easily , if at all , be interpreted so with men ; in which respect , mal. . the lord condemned putting away an innocent wife , even though it seemed to have a permission by law ▪ in these things when men do not what they may do , or if there be yet more in their power then is done , or if the obligation of the oath on them awe them not , or weight them not , it cannot but be ● prophaning of the lords oath : many , alace , according to their several relations and stations , are found guilty here , who have little or no awe of god on them in these things . in sum , this command is broken these three wayes , in reference to such engagements : . in shunning to make them when we are called to it . . in not making them rightly . . in not performing of them when made ; and it bi●deth . absolutely to many things , which cannot come within the compass of ordinary infirmity . . to eschew all known sinful deeds , as swearing , and what may be inductive to it , drunkenness , unlawful gaming , needless contentions , &c. . to do all outward duties , as to read , hear , pray ▪ &c. . to do them as seriously as we may . . not to lye in any seen or known sin here forbidden , not to delay repentance , though for never so little a while ; it dispenseth not at all here , because these are in our power , and when we fail , it is not out of ordinary infirmity . beside what is said , there are yet two wayes of taking or using the name of god , which are ●ib or of kin to oaths ; the . is that of appealing to god to judge , as david did , that god might judge betwixt him and persecuting saul , sam. ● . ● . the second is that of attesting god , thus , the lord knoweth , god is my witness , my witness is in heaven , &c. as joh doth , chap. . . and paul , rom. . . these are lawful when called unto and rightly gone about , but when abused in rash precipitant , passionate appeals , or in unjust matter , as sarahs was ▪ genes . . and in rash unnecessary attestations , or in triffling matter ; they are more then an ordinary taking of gods name in vain ; and therefore should never lightly be interposed and made use of . the great breach of this command is blasphemy , though perjury be most direct . that we may see how this sin is fallen into , we shal . define it ; . divide or distinguish it , which we shall find to be exceeding broad ▪ blasphemy then against god , ( as the word beareth ) is a wronging of gods holy majesty by some reproachfull speeches or expressions , uttered to his disgrace ▪ we say uttered , because that which is in the heart is most part atheism , and infidelity , and so belongeth to the first command . of this there are three sorts , or there are three wayes whereby men fall into it : . when any thing unbecoming god , is in word attributed to him , is unjust , unholy , unmercyful , &c. such as that complaint , ezek. . . the wayes of the lord are not equal . . when what is due to him is denyed him ; as when he is said , not to be eternal , omniscient , almighty , &c. as he was by proud pharaoh , and railing ra●shaketh in his masters name , who most insolently talked at that high rate of blasphemy , who is the lord that i should they his voyce ? &c. who is the lord that is able to deliver you out of my hand ? exod. ● . isai . . . . . when what is due to god is attributed to a creature , or arrogated by a creature ; thus the jews charged christ as guilty of blasphemy , luke . . and john . . ( supposing him to be a creature ) because he forgave sins , and called himself god ; of this sort of blasphemy , as to some degree of it , is the commending or crying up our own or others parts , pains , wit , &c. for attaining , effecting , and bringing to pass of somewhat to the prejudice of divine providence ; so those of zidon did to herod , acts . . and thus often men make mediators and saviours , as it were of themselves and of other men . . this blasphemy may either be immediately and directly against god himself , or any of the persons of the blessed godhead ; or mediately and indirectly against him , when it is against his ordinances of the word , prayer . sacraments , &c. by vilifying them in expressions , or against his people , or the work of his spirit in them : he is indirectly blasphemed in them when they or it , are mocked ; as when pauls much learning in the gospel is called madness , or when real and serious religion , repentance , or holiness , are called conceitedness , pride , preciseness , fancy , &c. . blasphemy may be considered , either as it is deliberate and purposed as in the pharisees ; or . as it is out of infirmity , rashness , and unwatch●ulness , over ▪ expressions : or . out of ignorance , as paul was a blasphemer before his conversion , tim. . . it may be considered , . as against the father . . as against the son. . as against the holy ghost : all are spoken of , matth. . and mark . . blasphemy against the father is that which striketh either against the godhead simply ; or any of the attributes which are due to god , and so it s against all the persons in common ; or against the trinity of persons when it is denyed , and so that relation of father in the godhead is blasphemed . . blasphemy against the son , is when either his godhead in the eternity of it is denyed , as it was by the phetini●●s and a●ians ; or when the distinction of his natures in their respective true properties retained by each nature is denyed ; or when he is denyed in his offices , as if he did not satisfie divine justice for the sins of the elect as a priest , which is done by the socinians ; or , as if he had not a kingdom or authority : or when other mediators , or other satisfactions to justice are set up and put in his room ; or when another head and husband to the church , prince , or pope ; or another word then what is written are made and obtruded upon her ▪ and the like , whereof there are many in popery , in which respect antichrist is said to have many names of blasphemy , rev. . . blasphemy against the spirit may be considered , either as it is against the third person of the godhead , and so it is against the trinity ; and was that errour peculiar to mac●do●ius , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or pugnantes contr● spiritual ; that is , fighters against the spirit ; or it may be considered as it looketh especially to the operation , or work of that spirit in a mans self , and so it is that peculiar blasphemy spoken of , matth. . . which when all other blasphemies are declared to be pardonable , is said never to be pardoned . ●his is the highest degree of blasphemy , which may be so , . in that it is not at any time fallen into by a believer or an elect. . that it is not often fallen into , even by others that are reprobates . . that it is hardly known to the person himself that is guilty of it , but much less to others . . that it is never repented of , and ( we think ) doth never affect , because it is never pardoned ; all other sins are pardonable , and many are actually pardoned . . this sin then is not every sin , though all sins grieve the spirit , ephes . . . nor . is it any sin of infirmity , or of ignorance , even such as pauls was : nor . is it any sin ( even though against knowledge ) committed against the second table of the law , such as david fell into , and may be pardoned : nor . is it every sin that is against christ and clear light , for peter denyed him , but it was of infirmity , matth. . ● . but this sin is . in the main of the gospel , and as to its saving work . . it is not only against light , but against the spirits present testifying of it , or bearing witness to it , and after fore-going convictions yielded unto in some measure , and sticking or lying on as weighty , and making the conscience to challenge , as may be gathered from hebr. . . it is not in one particular sin or act , but in a total and resolute opposing of the truth , whereof men are convinced , seeking to bear it down in others , and to extirpate it out of the world , as the pharisees did , matth. . who not onely rejected christ as to themselves , but opposed him in all others , and sought utterly to undo the truth ; this is the heir , come let us kill him , say they . . this opposition flows from malice against the truth , hatred of it , and from accounting it a thing unworthy to be in the world ; not out of fear or infirmity , or from mistake , but out of envy and despight at it for it self : on this account the lord objecteth it to the pharisees , john . . but now they have both seen and hated me , and my father , and matth. . . it is universal against every thing of the spirit , and obstinately constant , without any relenting , grief , or fear , except onely left it attain not its end : the fear of that tormenteth it ; but its malice and hatred groweth , as it is marred or obstructed , being deliberately begun and prosecuted . . it has in it a special contempt of , and disdain at those special means and works of the spirit , whereby a sinner is reclaimed , as convictions , repentance , renewing again to it , &c. thus hebr. . . it doth despight to the spirit , and to jesus christ , as to any application ; it contemptuously rejecteth him and his satisfaction , and any glance of the spirit that beareth that in ; simple contempt , through ignorance and infirmity , is against the son , but this which is thus qualified , is against the spirit , and is never to be pardoned ; the first is against the object christ , but the second is against him who is , or him as born in on sinners by the spirit , and as contemned by them after their being under these convictions , and acknowledging of them ; this irremissibleness , is not simply that the sin shall not be pardoned , for so many sins are to the reprobates ; nor yet simply , because it endeth in final impenitency ( though that be with it too ) since many sins are followed by that also : but we conceive it to be in these : . that seeing this sin ( which can be said of no other sin ) doth willfully , and out of despight , reject christ , there can be no other sacrifice gotten to expiate it , hebr. . ● . there remaineth no more ●●crifice for it , and though the person after the first commission of it may be keeped a while in the land of the living , yet the nature of that sin being to grow in malice , and to reject that remedy there being no other , and this being still willfully and maliciously rejected , availeth them not ; so their sin is never pardoned . . that the person guilty of this sin cannot be renued by repentance , the heart of him suppressing that work maliciously ; this impossibility is not from the inefficacy of grace , but from the order which god hath laid down in the working of repentance , and in the pardoning of the penitent ; so that as he will pardon none but repenting believers , so he will work repentance in none but in those who yield , through grace , to his spirits work. . that god in justice hath sentenced that sin with impenitency , and unpardonableness , making that one sin thus capital and unpardonable ; thereby to scare the more from thwarting with his spirit , he has denyed ever to give them that are guilty of it , repentance , and hath said , that he will plague them with spiritual impenitency unto the end . fifthly , blasphemy may be considered as it is . . doctrinal , or maintained by some men in their tenents , such were those of the old hereticks , such are those of the pelagians , papists , and arminians , as to the nature of providence , and the work of grace upon hearts , or . as it is in expressions indeliberately brought forth , or . in oaths , as when men swear by the wounds , blood , soul , &c. of our blessed lord , which as they are horrible to hear , so is it reproachful to his majesty , that these should be so abused , or . in deeds . writing , painting , acting , representing any thing derogatory to him , which are also charged with blasphemy , in abusing gods name to such ends . . it may be in a high degree , when men act such a blasphemy , or consequently when they punish it not , when we do not rent our cloaths ( as it were ) at the hearing and seeing such things in testimony of our sorrow and detestation ( which was the sin of the princes , jerem. . verse , . who though they were some-what displeased , yet they had not zeal vigorous against that wicked deed of the king : ) when we have not suitable hatred against such & such blasphemous doctrines , rev. . . much more if we extenuat● them defend them , or plead for them , or . it may be either , as we are guilty of it by our own deeds , or when we make our selves guilty of the blasphemy of others , as having sinfully occasioned it to them , tempted them to it , and laid such and such a stumbling before them , as is said of david , sam. . . and of the jews , rom . . that they caused others to blaspheme the name of god because of them ▪ thus christians , especially those who have a profession beyond ordinary , and particularly wives and servants , by their miscarriages become guilty of the blasphemy of others , against godliness , and such and such duties of religion , because they give occasion to it , though that make it not a whit the less fault to them that blaspheme : see that casten up to his people , ezek. . . ● . o how tender should professors be in this matter ! lest ungodly men get occasion to speak ill , who lye a● the wait to catch all advantages to fortifie themselves in their natural prejudice a● godliness , and draw their conclusions from miscarriages , not so much against the particular persons miscarrying , as against the way of god , and the whole generation of the godly . there are these things especially that make others blaspheme , . some gross out ▪ breaking as david ▪ adultery , . pride , passion and contention amongst godly men , when they walk as men , cor. . and . and contentiously , corinth . . , covetonsness and earthly-mindedness , . manifest unsingleness , and self designs , driven under a cloak of religion , which maketh them call all that are religious , cheats , . sinful shunning ; and shifting off suffering , . undutifulness of inferiors in the several duties of their relations to superiours , as of wives to husbands , of servants to masters , of subjects to magistrates , pet. . . tit. . . . . . following of errours by professors , pet. . . . blasphemy , may be considered either as it is , here in the way by men living , or as it is by them in the place of torment ; who keeping still , no doubt their former wicked nature and corruption , and not considering god. as he is in himself but as they feel him in the severity of his justice punishing them , cannot have good thoughts of him , but will fret at his power and justice ▪ which they cannot get free of , though it is like , after their sentence is past , this is to be considered , as a part of their cursed estate ▪ and doth increase meritoriously their judgment , as blasphemy in the way did . these wayes of breaking this command spoken unto are more gross and extraordinary : we should now speak a word to such as are more common in our practise , and these are of two sorts . the first is more gross , when the name of god , or any thing bearing the name of god as his ordinances . word , sacraments , prayer , &c. are prophaned , out of duty . this is done . . when these are mocked , or scorned , which is a high degree of prophaning his name , . when the scripture-phrases , expressions , or terms are baffled ( to speak so ) to our sinful scoffing , jeibing , and geiring of others , though we do not directly mock or geir at the scripture it self . , when in ordinary discourse , and unnecessarily , gods name is used , though we intend not swearing , neither think that we do swear . . when ordinarily upon such and such occasions ▪ the lords name is used in irreverent , and unwarrantable exclamations , as , o lord , o god , what is this or that , &c. i hope in god , or trust in god to see such a thing , &c. and possibly sometimes in passion . . when it is used in way of by-word , or of certain irreverent prayers , when a person is troubled and grieved , and would express that passion at some thing that falleth out not desired , god help me , god save me , what is that ? what mean ye ? god forgive me , god bless me , for gods blessing do such a thing : if god will , in gods strength , and i trust in god , &c. i shall do such and such a thing : for gods sake do this or that , &c. . when it is used in meer complements , god keep you , god be with you , god bless you , &c. which , with many , are too ordinary complements . . when it is used lightly in way of asseveration and indirect swearing , god a bit , god have me , if it be so , &c. . when it is used in a senseless and superstitious custome , upon such and such particular occasions , as when men say , o , god be blessed , and god bless at sternutation or neesing ( which plinius reporteth to have been used by heathens , and particularly by tiberius , who was none of the most religious men ) god be here , god be in this house , when one entereth into a house ; or when the clock striketh . the second way ( which is less gross , but more ordinary ) whereby we fail in reference to this command , is in lawful and necessary duties of worship , by sinful and unprofitable discharging of these ; whereby the name of god is often taken in vain , and his holiness which he loveth prophaned : this fault and failing is two wayes fallen into . . in respect of the manner of going about such ordinances or duties of worship . . when the lord is not sanctified in them , nor the rule and manner prescribed by him , kept ; this way , sinned nadab and abihu , levit. . by their offering of strange fire . the lord complaineth of israel as guilty of this , esai . ● . compared with matth. . . . while they drew near with their lips , and their hearts were far away , they worship me in vain , saith the lord , teaching for doctrines the commandments of men . . when men use not such ordinances , and perform not such duties profitably , when prayer , reading of the scripture , sacrament , sermons , &c. want their native fruit , then his name is taken in vain , and in that respect his ordinances frustrated and made , as if they had not been used or performed , so cor. . . to receive the grace of god in vain , is to miss or let go the benefit of it , and to frustrate and disappoint our selves of the native end and use of it ; this is the first way in respect of which our duties are in vain as to god , so as he will no● regard them . the second way is as to our selves , and here again we may consider the taking of the lords name in vain , in ordinances and duties two wayes , either . simply , where there is no honesty at all in them , not fruit from them , but meer hypocrisie , or at least hypocrisie in such particular acts. or . when it is comparative , that is , though there may be some reality and fruit , yet considering what it should be ; yea , considering what means the person hath , there is a great defect as to that which should and might have been ; thus were the hebrews challenged , hebr. . . not that they were altogether fruitless , but that they were not so fruitful as under , and by such means they might have been , and that therefore they had in a great part used them and received them in vain ; this may and often doth befall even those who have some measure of sincerity , yet fall far short of what they might have attained of the knowledge of god , and of other blessed fruits by the right improvement of the means they had . we may add a third way how his name is taken in vain , and that in respect o● it self , or of the ordinance or duty ; what indeed it is , and in respect of what it appeareth to be , when the shew is much more than the substance ; and when the sincerity , reality , and inward reverence and esteem of our heart in nameing god , keepeth no just proportion with the words of our mouth , and our large external profession ; thus did the pharises , and thus do all hypocrits take and bear gods name in vain , not being at all answerable to what they seem to be ; thi● may be also in others comparatively , in respect , . of the law. . in respect of the means we have , . in respect of our profession . that our conviction may be the clearer , let us see what belongeth to the righ● going about of duty , or to the suitable mentioning of the lords name , the want whereof , or any part thereof maketh us more or less guilty of taking it in vain . then there is a necessity that we propose a good and right end , and al●● singly at it ; for if all things should be done to gods glory , this of the naming of the lord should be in a special manner so : this is a mans call to pray , preach ▪ hear , &c. to wit , the concernment of gods name , that is , . that god may be honoured . . that we our selves , or others may be edified . . that a command may be obeyed in the conscience of duty ; those then who adventure to profess or name god , or to go about any ordinance , seeking themselves and not the lord , as is supposed men may do , cor. . . . out of envy ▪ as they did of whom paul speaketh , phil. . , . , to be honoured of men , as the pharisees designed by their long prayers . . for the fashion , or out of meer custome . . for making peace with god , by mentioning his name so often in ordinances , mis-regarding and taking no notice of the mediator in the mean time : these i say and such like will meet with that sad word , in vain doy worship me . . there is a necessity of a good principle in naming the lord ( to speak so ) both of a moral and physical principle : the moral , is conscience , and not custome , which falleth in with the end , the physical is the holy ghost , cor. . . no man calleth jesus lord , but by the holy ghost . . a renewed heart , thus duties must be done with the spirit , as well as with the understanding . sincerity , as to the exercise even of the natural faculties ; thus what ever unrenewed men speak in duty , without the spirits influence and exercise of grace , they make themselves guilty in it ; and , when they say , what in sincerity they think not . . it is necessary that that principle act in the right manner , that is , , sincerely . josh . . . . in fear and reverence , eccl. . , . . with faith an drespect to jesus christ , heb. . . . with judgment and understanding . to speak of him , not knowing what we say , or to whom we speak , wrongeth him : thus ignorant , passionate , rash , irreverent and inadvertent mentioning of god , or medling with any ordinance or duty , wrongeth him , and is a bringing of vain oblations , which he expresly forbiddeth , esa . . . . when ever we make mention of god , we should study to be in case to mention him as ours , as our god and father in christ , in all ordinances and duties , that is , . taking up our natural distance . . looking to christ for removing of it . . resting on him , and making use of him for that end . . delighting in the mentioning of god as ours . . with thanksgiving and blessing , when ever he is named , as the apostle often doth . . it is required in respect of the use , fruit , and effect , that something which is profitable may remain and stick with us , according to the nature of the duty which is gone about , or the way of mentioning god , such as some conviction and testimony of the conscience . . that gods honour ; . the edification of others in way of instruction , or conviction , or of reproof , or of comfort , &c. . my own edification and spiritual advantage , or , . my own exoneration and peace , as to the performance of such a duty , were in some measure of singleness aimed at and endeavoured ; and as there is a missing of any of these , repentance should be exercised , and faith for pardon ; some fruit , some sense , some lesson , some discoveries , some convictions , &c. would be sought after to remain . when these or any of these , ( if all the rest of them can be altogether without one ) are wanting , this command is simply broken ; if in part they be wanting , it is comparatively more or less broken . let us then take a view in particulars . . look to our profession , oh! what emptiness is there , much more appearance and shew , then reality and substance ? yea , what desiring to seem something , rather then to be ? if our professions ( who are least in them ) were met and measured by our reality , o how lamentable vast a disproportion would be found ? the one would be quickly found much broader and longer then the other , the outer-half much bagged as it were , being a great deal larger then the inner , even where there is most sincerity and reality . . look through publick duties , if there be not much taking of gods name in vain , in hearing , praying , praising , using the sacraments , &c. and if so , o what a libell might be drawn up against us from every sabbath , prayer , sermon , &c. whereof we often cannot tell what fruit remaineth , except it be sin , guilt , and hardness ; and therefore doubtless his name is much taken in vain in them . . look through private duties in families , reading , praying , singing , conferring , catechifing , saying grace , or seeking a blessing , and giving thanks at table ; how little regard is often had to the name of the lord in these ? and how little care and pains is taken to walk by the former rules in them ? . look through secret duties , betwixt god and you , how ye pray in secret before god : ah! often so , as ye would be ashamed to pray before men ; how do ye read , meditate , &c. in secret ? how do ye joyn in prayer with others ? which in some respect is secret ; god knoweth how poorly we acquit our selves in these ordinarily , and how much we take his name in vain in them . . look through occasional duties , wherein ye have occasion to make mention of god with or to others , as when upon any emergent of providence , we will say , it is gods will , god hath done it , god is good and merciful , &c. or in any particular duty of christian communion , in instructing , comforting , admonishing , or convincing of others , or debating with them ; how often , when the scripture , and the name of god will be in our mouths : in these , and the matter of debate may fall to be some of his ordinances , will there be but very little reverence and respect to god in our hearts ? . consider how this sin of taking his name in vain is fallen in by writing , not only when treatises are written , but almost in every epistle or letter , there will be found some prayer or wish , for fashion-sake , wherein there is but little conscience made to have the heart joyning in it ; how much irreverent using of the scripture and of gods name , is there in writing of letters , particularly of burial-letters , thus . it hath pleased the lord , it hath seemed good to god , it hath pleased god or the almighty , &c. i am not condemning the thing simply , but our way of abusing it , . look through accidental mentioning of god ( if we may say so ) in saluttations , god save you , god be with you ; in prayers for children , evidencing rather our fondness on them thereby , then our love and reverence to the name of god ; for such as are in any present hazard , god save ; for any favour , curtesie or complement , god bless ; these are good ( as the apostle saith of the law ) if used lawfully , but they are often sinfully , rashly , ignorantly , yea prophanely abused , we having often more respect to them we speak unto , then unto god. i would not condemn the use of them being duties , but exhort you to gard against the abuse , and to use a grave , reverent , understanding , and sensible way of expressing of them , or of any thing like them . . consider narrations of scripture-stories , or other stories , questions , tales , &c. wherein the name of god is mentioned , and possibly when we tell them , to make a sport of them , and to make merry with them ; how often is his blessed name taken in vain in them ? certainly the mentioning of his name were often better forborn , then so irreverently used . . consider the usurping of gods attributes , or of an interest in him , rashly , as when men confidently , yet without all warrant , assert god is mine ; i trust in his mercy , sweet christ my saviour , my mediator : ah! how often is this , which is the very crown of grace , to wit , in gods doing good and shewing mercy , abused and prophaned most sinfully and shamefully ! there is one particular , which yet remaineth to be spoken of on this third command , which concerneth lots , omens , superstitious observations and such like , whereby the name of god is wronged , in being not only slighted , contemned and taken in vain in these events ( which yet are guided by him ) but the disposal of things , which is due to god , is denyed to him , and attributed to chance , luck , fortune , and such like . we shall then : . shew what lotting or lottery is . . how it concerneth this command . . distinguish lots , into several sorts . . shew what are lawful , and when they are lawful . . what are unlawful . a lot or lotting is , the committing , of the decision of some thing , in an immediate way to divine providence , without the intervening causalities , or influence , of any second cause , to sway in that decision : so that when the thing falleth out , and is decided , there can be no reason given , why it is so on mens part , but that the lord was pleased to dispose : as it was in that instance of lotting , about the election of the twelve apostle , in judas his room , acts . so from prov. . . it 's clear that that is a lot ; whereof the whole disposal is of god : and therefore it is said , chap. . . to cause contentions to cease , and to part betwixt the mighty : because none can quarrel , concerning that which man hath no hand in . a lot may be many ways appointed , either by the throw of a dice , or the like ; or by some other mean putting difference , betwixt one and other , even as men shall appoint : as when it is ; by what beast they shall first see , by what saying , or by what book they shall first hear , or look on ▪ &c. onely we think lots differ from omens , or superstitious observations , thus : . lots are to decide betwixt two ; the other are collections , which one may make concerning himself . . lots follow on some appointment that is mutual and are free ; the other may be otherwayes . that lots in the use of them , concern this command , these things will make it out several wayes . . that which putteth god to it , in an immediate way , concerneth this command , especially ; i mean , whatever putteth him to declare his mind , or reveal himself , that putteth him to it , and is a special implicite invocating of him : but lots or lotting , putteth him to it , in an immediate way ; for , . none other can dispose of them but he , prov. . . . what is discovered by those lots , is either gods mind or the devils , or is by chance ; but it cannot be any of the latter two , therefore it is the first . . it is the putting him to it , more then he is by prayer : because , . it is by an extraordinary way , and often added to prayer . . it is for the manifesting of a secret decree ; for by it , we are to understaud , what god has appointed , and eternally decreed , concerning such an event . hence it is , that in scripture , prayer is so often , if not alwayes joyned with it ; and therefore it must in a special manner belong to this command : yea , if god be slighted in it , he is wronged : if acknowledged according to his interest , he is in a special manner concerned , where he wholly ordereth the thing . . it is either a mean , appointed by him to understand his mind or not ; if appointed by him , then it is in so far his ordinance , and his name is concerned in it ; if not , then it is abused . . the medling with gods secret , or with his will , or way of revealing it in his providence , must belong to this command ; but this especially , meddleth with all these : therefore , &c. . that which cannot be gone about , but the name of the lord , is either wronged or honoured , in it : must necessarily belong to this command , for that is the scope of it : but none can lot without either depending on god , for the ordering of , and acknowledging of him in it , when it is done ; and so without honouring him , or neglecting him , and so taking his name in vain . . by miskenning his providence , and thinking to get that decided some other way . . by irreverent going about it . . by attributing it to some other thing . . by not acknowledging god in it , nor submitting to it , when done so . so then these three wayes men fail , and take gods name in vain . . before the lot. . in the time of it . . after it is past . lots , are ordinarily divided into three sorts . . divine , which are from extraordinary warrants . , devilish , wherein the devil is either invocated , or , in circumstances , the decision is put to him , and guided by him . . humane , which are ordinarily gone about amongst men . again , they are divided : . in divinatory . . consultatory , whereby men find out somewhat that is secret , as soul found out jonathan ; or are led to some duty . . divisory . by such the land of canaan was divided , joshua . . . lus●ry , or , for play : this division is large and comprehensive , and hath several steps , according to the weight of the things , as they are greater or smaller , or indifferent . conce●ning them we say : that all consultatory , and divinatory lots , except ly an extraordinary warrant ▪ are unlawfull and a tempting of god , who has now given us other wayes and means , to direct us in what is meet for 〈◊〉 to do , concerning those devilish lots , there is no question of the abominablen●ss of them ; such as fore-telling of fortunes , horo-scopes , or deaths ; the finding of things lost by naming of all suspected persons , turning the ri d e , &c. yet . we dare not condemn all divisory lots , if rightly gone about . be●ause , they are frequently made use of , in the scripture : joshua . , , and &c. acts . yea , they seem to be from the light of nature , jona . . the use of them , is moral and perpetual , prov. . . to cause contentions to cease , and to part between the mighty . . when they are rightly gone about , they are a honouring of god , and are a manifest acknowledging of his providence . i say , rightly gone about : where , . the matter should be weighty or of some consequence ; that is , it should either be weighty in it self ; or it should be so by some con equence , or inconvenience ; making a light thing in it self weighty , otherwise it is ( as swearing is , in a matter of no moment ) but a baffling of his ordinance . . it should be necessary , that is a thing , that without many inconveniences , cannot be in another way decided : otherwise to put god to reveal his mind , in an extraordinary way , when there is an ordinary at hand , is a tempting of god ; even as , to leap over a wall is , while there is an ordinary passage to go thorow by . . it should be with a due respect to god , acknowledging him , to be the decisor , calling on his name in the use of it , and looking to him for the decision , as we see almost in all lottings , and even of those heathens , jonah . . it should be gone about , in the right manner . . with reverence , as if we were to hear god pronounce the sentence , and speak his mind ; as while saul is a-taking , the people stand before the lord , sam. . , . . in the faith that god guideth it ; and so , without anxiety and fear . . in singleness , committing it to him , even in heart , as well as in appearance ; abstaining from all fraud or tricks , or any thing which may have influence , as a second cause , to mar or cast the decision ; this were a high way of mocking god , to put the decision to him , and yet to endeavour to give the answer our selves , lastly , after the lot , there should be a reverend acknowledging of gods mind , without fretting or grumbling , and a chearful submitting to it , as we see in all the cases instanced in scripture . these rules being observed , we think that for dividing of stations or charges ; or of portions , which cannot be other-ways done , without offence or prejudice ; lots may be used . yet , i would say these few things , for caution here : . ye should not in petty things use them , when the matter is of no value at all , or of very small value ; so that ye are indifferent , how it falls out : or when it is not of that weight , that ye would give an oath in it ; but rather quit it , ( and there would be here a proportion kept , ) ye should rather in such a case hazard some loss then put it to a lot , out of that reverence ye owe to gods name : all the cases in scripture are weighty : in your ordinary merchandize , i desire you to remember this : . ye should not fail to use your reason , and honest skill , more , in sharings and divisions , for preventing of a lot. folks sometimes , betake themselves to these for case , when yet their reason , rightly made use of , might bring to a satisfying decision . god hath not given reason to man in vain , or for nought : when reason then may do it ; essay it , and forbear a lot. . let it be in such a matter , and so used , as ye may seek god in it , and in-call his name by prayer : to lote in a thing , that folks will not , or dare not pray in , agreeth not with scripture examples , nor with that tenderness which a believer should have at such a time : it should then be in a thing respecting a promise . on the contrary , we may see how men fail here , . in weighty things , by not keeping the right manner before the lot , in the time of it , and after it is past , when it endeth not strife . . in trivial things , by making this too customary ; so that folk use the lot almost in every thing , making that which is extraordinary to become ordinary , contrary to the nature thereof . it is an ultimate judge and decider , even as an oath is for ending all controversies : it is like unto moses ( as one saith , ) the great matters should be reserved to it ; yea , it is greater then moses , its god himself , thus in his providence passing a decision ; the lesser things would be other wayes decided . . we may gather from what is said , what is to be thought of such games and pastimes as run on lottery ( having that for the very foundation of them ) and have an immediate dependance on providence for the issue of them . . that they are lottery cannot be denyed , for they have all that is in lotting ; there is in them a putting of things to a doubtful event as to us ; and that event is guided either by god , or by some other , and which-ever of the two , we say , it will be a breach of this command ; so trivially for our pleasure to take the name of god in vain , as many formally do ; for none can tell , how such a thing will come to pass by any reason . . that to do so , or to use a lot in this case is a sin , may also be made out clearly . . because it is against the end of lots , which is to divide or decide where there is controversie , and so it interverteth their end , and becometh sinful ; even as swearing where no controversie is , is a sin . . there is either no necessity at all to take that way , orthere is but a made-necessity of our own , it must therefore be a tempting of god ; as suppose this to be the end of lotting , to know in the upshot whether so much money should belong to you , or to me ; no doubt , that point of right to whom the money belongeth , may be decided as well at the entry ; therefore this way of decision is in vain . . that lotting which hath in it no reverence to god , but baffleth his name , nor is consistent with the right manner of lotting , cannot be lawful : but this is such : for it is not only , de facto , contrary to the former rules , but in its own nature is inconsistent with them : this is clear , . from the great frequency of lot●ing in these games . . in the little dependance on god for the event that is in them ; and indeed a spiritual frame of dependance on him , cannot well , if at all consist with them . . from its inconsistency with serious prayer : what ! can or dare men pray in earnest for gods guiding in these things , in every throw of dice , or shuffling of the cards ? or in faith expect still the revealing of his decree that way ? or when it is done , and past , can they suitably acknowledge him in it ? men dare not look so seriously on these things , yea , they know they dare not . . that way of lotting ; which cannot but occasion the wronging of the name of the lord , and his providence , cannot be right ; but this is such : for we must say , that either gods hand is not at all in such things , and so we deny his providence ; or we must say that he may be put to it , by this common and coarse way , and that in our sport , and for our pleasure in his immediate providence to declare his mind ; which is a notable baffling ( to say so ) and prophanation of his name ; hence it is that men so often swear , curse , fret , and exclaim in these games at cards , dice , &c. ( wherein chance , luck , fortune , &c. are so much looked to , and in a manner deified ) and altogether overlook and mis-regard the majesty of god , as if he had no providence at all in such things . . what is done without warrant of either scripture-precept or practise , cannot be dose in faith ? now there can be no such warrant drawn from scripture for such playes or games , the very foundation whereof is lottery , and not only accidentally and rarely incident to them , as may be on the matter to other lawful recreations , if that can be called lottery at all , which is rather an undesigned , unexpected surprizing incident of providence ; whereas in the other , the decision by a lot is designed , waited for , and all along the game referred unto , and hung upon : yea , it is insuitable and inconsistent with the scripture-way of using lot is , which is alwayes in most grave and important things ; but this way of ●sing them is manifestly to abuse them . . that which hath a native tendency to make any ordinance of god vile and contemptible , cannot be warrantable ; now that lotting in these games hath such a tendency to make the ordinance of a lot , and of prayer , which should at least be joyned with it , contemptible ; is obvious to any serious and impartial considere● of it , neither can it in reason be thought that , that which is in so sacred a manner , and with prayer to god , to be gone about in one thing , and is by him appointed for such an end as an oath is ; can warrantably be used in a manner , and for ends so vastly different from the former in an other thing . . if lots belong at all to this command , then these lotting-games are unlawful : for they cannot with any religious reason be supposed to be commanded in it , and therefore they must be forbidden . and if in trivial things lots be unlawfull , much more in such games which end not strife and contentions , but often and ordinarily begin them , and bring them to a height : and therefore do the ancients declaim against this as a sacrificing to devils , and invented by idolaters . if it be said here , that these things are thought but very little of by men : answ . it is true , and no great wonder ; for most men use but to think little of the breach of this command . yet are their breaches sinful notwithstanding ; as many take gods name in their mouth lightly , and think but little of it , and yet that maketh not their doing so , cease to be a sin . god hath added his certification here the more peremptorily for that very end , that men may not think little , or lightly of the very least breach of this command ( to let pass more grosse breaches of it . ) if it be further objected here , why may not such playes or games be used as well as other playes , wherein sometimes chance or fortune ( as they call it ) will cast the ballance ? answ . . though in those other , chance may now and then occasionally occur , yet that is but accidental , these are simply , or at least mostly guided by lotting , and immediate providences , and cannot be prevented or made to be other wayes by the best art and skill of men . . in these other games there is an intervention of second causes , and an use of mens parts ; natural and moral , for obtaining such an end ultimate ( in some respect ) and immediate ; as for example , when men strike a ball with a club , or throw a boul to a hole , they are guided therein rationally , as they are in coming down a stair ; and they act therein , as in other things by second causes and use of means , whether of body or mind ; but in these lotting-games it is not ●o , for all is cast and hung upon extraordinary providence , even as if a man , who cannot , would be take himself to swimming in , or walking upon the water , when an other betaketh himself to a bridge , or to a boat. in sum : as lots and oaths are much for one end , to wit , the ending of controversie and strife . heb. . . prov. . . so ought the same rules almost to be observed in them both . then . before the lot we should look to and follow gods call , and depend on him in it . . in the time of lotting , we should act reverently . . after the lot we should reverence the lord , and submit to the event of it as to his mind , even though our frame has not been so right : as an oath bindeth when taken in lawful matter , though there hath been rashness as to the manner , by vertue of gods name which is interposed ; so do lots . because how ever we be as to our frame , it is he who decideth as to the event ; therefore ought that decision to be looked on as most sacred ; god having thought good beside the general rules in his word to give evidence of his mind by lots , as to some particular events ; and though these games at dice or cards may in the compleat frame of them require some skill , how to manage such throws or such particular cards when a man hath gotten them ; yet that , that-throw is such , casting up so many blacks and no more , that such a man hath such cards and no other , that is meerly by immediate providence , and so must of necessity be a lot ▪ or it is by some other means which would ( if assaid ) wrong god also very much : and though skill may possibly influence the event as to the upshot of the game , yet in these throwings or shufflings the●e is no skill , or if there be any thing that is accounted art or skill , it is but deceit , seeing the scope is by these to leave it to providence in its decision . this doctrine concerning such games , was the doctrine of the ancients , who did vehemently inveigh against this sort of lottery , see cyprian de aleatoribu● , who fathereth it on zabulus and calleth it the snare of the devil , and compareth it with idolatry , so ambrose de tobia . pag. . it was also in some councils condemned , can. apost . canon . . con. trull . canon . . this hath been the constant ordinary judgement of protestant writers on this command , and some of them have written peculiar treatises to this purpose , particularly danaeus ; wherein he proveth that such lottry is unlawful in it self , and most prejudicial to men ; this is likewise the doctrine of the school-men , though none of the most rigid casuists , yea it is the doctrine of our own church , these being , as unlawful games , condemned of old ; and of late , to wit , anno . by the general assembly of glasgow , according to a former act of an assembly held at edinburgh , anno . lastly , consider for scarring from such games , these two things . . the contrary events ( that follow most ordinarily on such lottry : ) strifes and contentions are occasioned ; if not caused by them , which are ended by the other , so very different are the events . . consider that most men who use them , fall often into grosse prophaning of gods name , or into high passions at best . an omen , or sign , or token is , when men propose to and resolve with themselves ▪ that if they meet with such and such a thing , they will construct so and so of it , o● when they seek it from god for that end ; thus abrahams servant did at the well seek to know the mind of the lord , and accordingly drew conclusions about it , concerning a wife to his masters son , genes . . so did jonathan about his assaulting of the philistines , sam. . so likewise did gideon about his success against the midianites , judgs . and mary for confirmation of her faith , concerning what was told her by the angel , luke . . this is still to be understood as to some particular fact or event , and not in a common tract , or for the determination of a general truth ; as for example , mary believed that christ was to be born , but knew not that she was to be his mother ; but zacharias , john the baptists father , did ( it seemeth ) doubt of gods power , or of the event or truth of what was told to him ; and therefore he sinned in seeking a sign when the other did not : the philistines sinned most grosly , when they sent back the ark and did hang the decision of that question , whether then plagues came from the hand of god , or by chance , upon the motion of the kine ▪ sam. . and it is alwayes a sinful tempting of god , when men out of curiosity from unbelief , or needlesly , put him to give a sign that they may thereby know his power , will , or wisdom . an observation is , when we gather such a thing from such a providence that occurreth without any fore-casting of ours , or determining with our selves before hand about it , being a meerly surprising unexpected emergent : we shall only say in general concerning omens , and observations , that when they agree not with the word , and our duty revealed and injoyned therein , they are not to be adventured on nor regarded , but utterly slighted , because then certainly they degenerate and become extravagant ; neither are the examples of such who being led by an extraordinary spirit have used them , to be followed by others who have not the same spirit : doubtless it is safe for us to take heed to the more sure word of prophesie , and to follow the unerring rule of the word of god , and not extraordinary examples for which we have no warrant . superstitious observations are not so much about daily occurring providences , which all are obliged piously to mark and improve to the best spiritual advantage , and in the careful marking and suitable improving whereof , there lyeth a special piece of spiritual wisdom , more especially of such providences which may , from the lord , help either to confirm a man in his duty , or deterr him from a sin or snare ; as they are about some set and marked actions of creatures , and these very fechless and silly too ( though i deny not , but that simply they are providences also ) which are reputed to be so many fixed rules and canons of natural wisdom , but really instituted spells , or freets , or the devils rudiments and grammar ( to say so ) to sink mens minds into atheism . and observations are alwayes superstitious , when we collect and conclude that such and such events evil or good , will happen to us , or befall us from such and such occurring works and passages of providence , for which no reason can be drawn either out of the word of god , or out of the course of nature ; in a word , for which there is neither scripture-warrant , nor can any natural cause or reason be assigned ; as for instance , to think , it is unlucky to meet such and such persons first in the morning ( which useth to be called an evil foot ) for a woman with child to step over a hair-teather , for folks to neese putting on their shoes , for one to have salt falling toward him on the table ( the fear whereof ▪ maketh some to suffer no salt to com● to their table ) to have a hare cross ones way , to burn in the right ear , to bleed some drops of blood , &c. again to think , that it boadeth good luck for folks to have drink spilt on them , to find old iron , to burn on the left car , to dream on such and such things , &c. there is a multitude of such freets and superstitious observations , which many retain still , and but few without some and free of all ; a sin from which it is to be feared the land hath never been thorowly purged , since it was pagan ; a sin very natural to men , and which hath amongst christians its observable increase and decrease , according to the more or less free course and success of the gospel ; all christians should abhor such freets , as smelling strong of much ignorance of god , of much atheism and paganism . of this sort , or very like them is , folks meeting with such a word in such a sermon , which may have some allusion , or seeming answerableness to a case , or particular , formerly dark , or doubtful to them , which they take for clearing of them , or deciding of the thing without due examination thereof , according to the true meaning of the scripture , and the analogy of faith : and their having such a place of scripture brought to their mind , or at the first opening of the bible cast up to them , which they look on as more befitting their condition , and that because so suggested and cast up , without pondering the word it self : and lay more weight on that word on that very account for solving of such a doubt , and for clearing and determining them as to such a thing , then on any other having the same authority , and no less , and it may be much more suitableness to the thing , without any further tender and serious scrutiny , as if that were of special and extraordinary revelation of gods mind to them thereabout ; which is a most dangerous practise . and ( as we discoursed before on the practical breaches of the second command ) is to make a weerd or fortune-book of the book of god , which he never appointed for such an end ; again i say , a most dangerous practise , and yet too frequently incident to some religious persons , especially in their trouble aud difficulty , whereof some stupendious instances might be given , which would fright all from ever daring any more to adventure on such a practise not bottomed on the word it self , which god hath certainly given to his people to be used by them with christian prudence , according to its own principles , and not to be lotted with , or to have their state or condition , or the decision of what they are dark or doubtful about , at hap-hazard cast on it , according to their own groundless fancies and imaginations . we come now to the threatning or certification wherewith this command is pressed , the lord will not hold him guiltless that taketh his name in vain . in which , three things are contained : . the fearfulness and terribleness of the judgement and punishment , whereby the lord will avenge the breach of this command . . the extent of it , as to every particular individual person sound guilty , the lord will not hold him guiltless . him , whoever he be , whatever he be ; if there were but one , he shall not escape ; and if there be many , not one of them shall be missed or passed by in this reckoning . . there is the peremptoriness and infallible certainty of it , god will not be disswaded from it , nor will he alter this sentence , but it must and shall stand against him . the punishment is implyed in that , not to be holden guiltness , wherein there is more contained then is expressed , implying these three : . that he shal not be forgiven nor absolved , and so shall never enjoy gods favour and friendship , which no man , who hath sinned , can without pardon , enjoy ; thus the judgement is negatively to be understood , he shall never enter into heaven , nor see the face of god , if he repent not . . positively it implyeth that he shall be found guilty , and shall be dealt with as a guilty person , that he shall be eternally condemned , shut out from gods presence , and cast into hell to be there tormented for ever and ever . . eminently it implyeth a very high degree of punishment , that the degree shal be eminent , and that in respect of other sins this sin shall have a peculiar weight added unto its curse , and be ranked amongst those sins which shall be in the justice of god most severely punished ; a particular instance , and proof whereof , i● in hypocrites , whose judgement shal be in hell amongst the sorest ; the hypocrites portion of wrath will be a large portion . the peremptoriness is implyed in these words , the lord will not bold him guiltless , the lord will not , &c. which implyeth . . that sinners shall be reckoned with and judged for sin , in which reckoning this sin shall be especially taken notice of . . that all sinners shall be summoned to appear before the judgement-sea● and tribunal of god , and have their particular libel and accusation of their particular sins , wherein this sin shall be particularly taken notice of , as a main article . . that there shall be a sentence and doom passed upon the guilty , and that who ▪ soever shall be found guilty of this sin , shall find d●vine justice severely passing sentence upon them . . that there shall be a holy rigid execution of that sentence without mercy , by a high degree of wrath upon all who shall be so sentenced . if any ask , how this threatning is to be understood ? for answ . we should distinguish betwixt such , who repenting for it , do by faith in christ make peace with god , and others who continue in it without repentance : and so say . . tha● it is not to be understood , as if the breach of this command were declared to be simply unpardonable to any who shall be guilty of it ; for that is neither consisten● with the grounds of the gospel , nor with experience , whereby it is found tha● grace often extendeth it self to the pardoning even of such . . but that it is in it self a sin most hateful to god , and a sin that bringeth great wrath on all that are guilty of it , and shall be found to be so , before his judgement seat. . it sayet● that all who are guilty of it , while their peace is not made with god through jes●● christ , yea in some respect there-after , should look on themselves as thus highly guilty ; and that all who are not pardoned , should account themselves to be lyable to this stroke of wrath , and to be under this sentence of the law that standeth particularly pronounced against them . . it sayeth , that men do by this sin , exceedingly hazard their eternal salvation , and that their repentance is rare , and so likewise their pardon ; it being found in experience that men , habituated to th●● sin of taking gods name in vain , do but seldom get repentance . . that whe● repentance cometh , and is given , such as are guilty of it , will be in an especial manner challenged for it , and found to be in a high degree , bitter unto them in all their after-reflexions upon it . . that it will very readily have much influence in m●●ring a mans peace , and obstructing the intimation of gods favour , and the joy of his salvation , even when it is pardoned ; as we see in david , who made the name of god to be biasphemed , and was therefore put , psalm . to cry and cry again for the joy of gods salvation ; for removing ( amongst other reasons ) of that scandal . and withal , it bringeth on temporal judgements , as it did on david , sam. . . that when it is pardoned , it will in the sad remembrance of it , make the● loath themselves , and walk humbly , softly , and in the bitterness of their souls ; and withal , to think much of , and to magnifie , and wonder at grace that did ever pardon such sinners , as it did paul , who loatheth himself , and highly exalteth grace on this account , that it pardoned him who was a blasphemer : as for such who never betake themselves for pardon , nor obtain mercy , it has these effects ; . it maketh their conscience lyable to the sore and grievous challenge of this sin , and to the plain and sharp threatning that is pronounced against it , which being despised , and god himself much wronged thereby , cannot but bite , nay , gnaw the conscience so much the more . . justice hath a clear ground to proceed upon against them , not only as sinners in general , but as guilty of this sin in particular , and so because of it , in a special manner lyable to wrath . . an eminent degree of wrath in hell ; for as there are different degrees of torment in hell , so this sin , no doubt , will make those who are guilty of it , share of that torment in a high degree . . that it further hardeneth and incapacitateth for pardon ( though not simply ) the persons that are guilty of it . if it be asked , why this sin is so threatned and punished even beyond other sins ? answ . because it is accompanied with the most hainous aggravations , and so draweth on the greatest guilt ; as . it is a sin immediately against god himself , and is not , as sins of the second table , nay not as other particular sins of the first table , whereby men divert from god to idolatry , giving to idols what is his due , or turn their back on him , or slight his commanded worship , as in the first , second , and fourth commands ; but this doth immediately and directly , and by commission terminate on god himself most daringly and presumptuously , as it were baffling and affronting him who has made himself known by his name . . it is the fruit , sign , or symptome , yea , and cause of the most gross atheism in the heart , and enmity against god ; for it is his enemies property to take his name in vain , psalm . . it cannot be in the heighth ▪ but where atheism is , and the awe of god is not ; and where there is much of it , there is proportionably much atheism ; it speaketh forth plainly , that there is no right knowledge or faith of his greatness , holiness , power , justice , &c. which would make men fear him , and stand in awe of him ; hence ordinarily those who are gross in this , are other wayes gross in many other things ; for it fitteth and disposeth for atheism , and it inureth and habituateth a man to contemn and despise god , whereas , on the contrary , if a man make conscience of any thing , it will be of this . . it is that which dishonoureth god most amongst others , and giveth them occasion to blaspheme , as davids sin did , and as those false prophets and seducers with their followers are said to do , petr. . verse , ▪ and where this prevaileth , all religion is accounted among such , but as a fancy and nothing , and therefore he will punish it severely . . it is often and most ordinarily the guilt of such as acknowledge god in profession , but in works deny him , and do not worship him as god : it is against light and convictions , yea , and professions of an interest in god ; therefore , there is an emphasis here , the name of the lord thy god. . it is not so of infirmity , as other sins , which pleasure or profit may push men on to ; there is ordinarily here none of these , but either simple atheisme ; or prophane custome that maketh it so much the worse , that it is customary . the second reason why the lord thus threatneth and punisheth that sin , is that he may thereby vindicate his own holiness , and imprint the awe and terribleness of this great and dreadful name the lord our god , upon the hearts of all , it being one of the greatest benefits bestowed , or which can be bestowed upon men , to wit the manifestation of the name of god , when it cometh to be abused ( being the abuse of the best thing , and so the greatest abuse ) it is the more severely avenged , and thus one way or other the lord will have his holiness and greatness known amongst all his creatures ; and therefore , whosoever shall think little of his blessed and holy name here , and thereupon baffle and prophane it , god shall make them think more of it hereafter , when he riseth up to take vengeance . . he so threatneth and punisheth it , because men take a liberty and latitude in it , in formal praying , rash swearing , jestings , writings , tenents , disputes , plays , by lots , &c. and therefore he putteth the greater stamp of his indignation on it , either to restrain them from that liberty , or to make them smart for it ; and men also but very seldom severely punish it , therefore he himself will. if any should ask the cause , why men do ordinarily take so little notice of this command , and so generally sin against it ? i confess it may be at the first wondered at , considering that it has such peremptory threatnings , and is very often followed , even here in this world , and in the sight of men , with shame and visible judgements ; and that there is ordinarily no profit , no● credit , nor any such satisfaction to carnal lusts or pleasures to tempt and push on to it , as are to other sins ; and that yet , notwithstanding all this , men should so frequently sin this way , must be also as wonderfull as it is abominable . but we may conceive it to proceed from these causes . . much atheism , and the little heart-esteem that there is of god , and of his majesty ; the little faith that there is of his dreadful justice , and severe and peremptory execution of his threatnings ; little of these within , maketh men careless to be watchful , and what wonder if this break forth , when in his heart the man sayeth ; there is no god ; then this followeth , as is clear , isai . . in sennacherib , who when once he saith , who is the lord , then he treadeth on his name . . there is a natural pride and stout-heartedness in men against god , flowing from the former , whereby they set their mouth against god , and think it is a piece of bravery not to stand in awe of him ; and ( as goliah did ) to defie the living god , and to contemn and trample upon all religion and holiness which appears sooner and more clearly in nothing , then in stout words against the lord , mal. . . and in prophaning of his name ; hence it is to be observed , that where this sin reigneth , there is either a height of desperate security and stupid senselesness , or a devillish gallantry in contemning god and all religion , all prayer , and other spiritual exercises as not becoming pretty men , or men of spirits ; as if , forsooth , topping with god , and bidding a defiance to the almighty , were true knowledge , and the grand proof of a brave and gallant spirit , and of a pretty man : o! what a dreadful length is this that men are come ? to say in effect , who is the lord , that i should reverence his name ? . the devil knowing well both these , taketh occasion to stir men up to it ; and what by offering occasions of irritation to vent their passion , and what by habituating them to it from custome , and the example of others , whereby keeping them off some other sins which others may be guilty of , he is in gods righteous judgement permitted to harden them in this . . there may be also something in the nature of this sin , because it doth not ordinarily wrong others externally , or because it may be in a truth , or in profession of duty , o● in worship ; or because it may be fallen into inadvertantly without fore-thought or deliberation ; therefore the devil hath the greater advantage to drive men on to it , if not by swearing falsly , yet prophanely and rashly ; if not by god , yet by some creature ; or if not so , yet by formal and fruitless discharging of duties , or by some other way ; and because ordinarily there is no such evil that sticketh thereby to others , as to make them resent it , nor no ill meant to themselves , as they in their proud self-love , do conceit ; therefore they are the less affraid of it before , and the less challenged for it afterward . let us make some use of all this in a few words . . then see , and gravely consider what sin this is , what wrath it deserveth , how far , and how wide in its guilt it extendeth it self , and what severe reckoning will be for it ? o then ! what is your hazard , and what will be your sentence when this judgement shall be set , and when the judge cometh to pronounce it ? tell me , who of you will be able to purge your selves of this guilt ? this sentence may , and will one day make many of you to tremble , when the lord will say ; man , thou tookest my name in vain in such a company ; at such a play and sport , in such a contest , in such an oath , yea , in such a prayer , &c. here is your sentence , i will not hold you guiltness , but guilty for this cause ; this , this is the truth of god , if we believe his word , yea , whether we believe it or not . let me therefore speak two words further to all of you , old and young , godly and prophane , rich and poor , &c. o take more notice of , this sin , and be more watchful against it , think more of it , and look more to every way it may be fallen into ; and by all means study to prevent it , fear to name the great and dreadful name of the lord our god irreverently ; tremble when ye hear it named ; and when ye read , hear , pray , or do any duty , as ye would eschew this curse and threatning , and be found guiltless in the day of the lord , eschew this sin of taking his name in vain . for helps to this , let me commend unto you , . a serious endeavour to walk under the impression of gods greatness , and to have your heart filled with his awe ; if his fear be in the heart , there will be expressions of reverence to his name in the mouth . . believe , and be perswaded of the reality of this truth concerning the terribleness of the reckoning for this sin , and the fearful judgement that will certainly follow it . . use and mention his name reverently in prayer , hearing , conference , &c. for , habituating our selves to formality in such duties , maketh way ordinarily for more gross violations of this commands ; and study to be more affected even when narratively ye are telling something wherein his name is mentioned , then otherwise . . tremble at this sin , and suitably resent it ; when ye hear it in others , be affected with it , and labour to make them so , that ye may thus train your selves to an abominating of that evil . . let it never pass in your selves , especially , without some special g●ave animadversion : look back on all your life , and see if ye can remember when and where ye were grosly guilty ; reflect on your worship , and observe omissions and defects , at lest in respect of what ye might have been at , and learn to loath your selves for these , and to be in bitterness for them ; especially if the escapes have been more late and recent , let them not sleep with you , lest ye be ha●dned , and the sentence stand in force unrepealed against you ; what ? will ye sleep , and this word stand in the bible on record as a registred ▪ decree against you ? . seek for much of the spirit , for none can call jesus , lord , but by the holy ghost , cor. . . . frequently and seriously put up that petition to the lord , hallowed be thy name , matth. . the other word of use i● for what is past ; i am sure , if we could speak of it , and hear it rightly , there is here that which might make us all to tremble , and evidence convincingly to us our hazard , and the necessity of repentance and flying to christ : tell me , hearers , believe ye this truth , that there is such hazard from this guilt ? tell me ( if ye remember what we spoke in the opening of it ) is there any of you that lyeth not under the stroak of it ? if ●o , what will ye do ? flye ye must to christ , or lye still ; and can there be any secure lying still for but one hour , under gods curse drawn out ? o ye atheists , that never trembled at the name of the lord , and that can take a mouthful of it in your common discourse , and ye who make it your by-word , and mock , or jest ; ye , whom no oaths can bind ; and all ye hypocrites , who turn the pretended honouring of the name of the lord , and the sanctifying of him in his ordinances into a real prophaning of it ; let me give you these two charges under certification of a third , . i charge you to repent of this sin , and to flye to christ for obtaining pardon : haste , haste , haste , the curse is at the door , when the sentence is past already ; o sleep not , till this be removed . . i charge you to abstain from it in your several relations , all ye parents , masters , magistrates , church officers , school-masters and teachers , i charge you to endeavour to prevent this sin in your selves and others : it is sad that the children of many are brought up in it , the most part live in it , our streets are more full of it then the streets of heathens ; advert to this charge , every soul : or . i charge you to appear before this great and dreadful god , who will not accompt any such guiltless , and to answer to him for it . the fourth commandment . exod. . verse . . , . remember the sabbath day , to keep it holy : six dayes shalt thou labour , and do all thy work , but the seventh day is the sabbath of the lord thy god ▪ in it thou shalt not do any work ▪ thou , not thy son ▪ nor thy daughter , thy man-servant , nor thy maid servant , nor thy cattel , nor thy stranger that is within thy gates ; for in six dayes the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day ; wherefore the lord blessed the sabbath day and hallowed it . the lord in his infinite wisdome and goodness , hath so far consulted mans infirmity , as to sum up his duty in these ten commands , called ten words , that thereby his darkness and dulness by sin , might be helped by an easie abbreviation : the first command therefore containeth mans duty to god in immediate worship , requiring that the onely true god should be worship'd . the second stinteth and limiteth men to that worship alone which he p●rscribeth : the third commandeth reverencing of him in all his ordinances , and a reverent manner of going about them , this fourth pointeth out the time which most solemnly the lord will have set apart for his worship , that so he , who is both lord of us , and of our time , may shew what share he has reserved as a tribute due to himself , who hath liberally vouchsafed on us the rest ; which time is not to be understood exclusively , as if he would have onely that spent in worship ( there being no exclusive determination of the frequency of the exercises of worship , or duration of them in scripture , that is to say , that they shall be so long and so often , and no longer , nor oftner ) but that he will precisely have this time as an acknowledgement from us , even as when he gave adam the use of all the trees in the garden , he reserved one ; so when he giveth six dayes to us , he keepeth a seventh for himself . this command is placed in a manner betwixt the two tables , because it is a transition as it were from the one to the other , and containeth in it duties of immediate service to god , and of charity towards men , and so in some sort serveth to reconcile ( if we may speak so ) the two tables , and to knit them together , that so their harmony may be the more clearly seen : it is also more largely and fully set down for plurality and variety of expressions and words , then any other in either of the tables ; yet hath it notwithstanding , been in all times in a special manner assaulted and set upon , and endeavours used to overturn it : satan aiming sometimes to darken the meaning of it , sometimes to loose from the strict tye of observing it , and that not onely by old sabbatarians , anti-sabbatarians , and corrupt school men , but even by those whom god hath made orthodox in the main ; and especially by a generation in these dayes , who having a hatred at all ordinances , and at all the commands of the decalogue , yet do especially vent it against this command ; because in it is contained a main foundation of godliness . as it is wonderfully great presumption for men to assault and set upon gods authority , even where he hath strengthned himself ( as it were ) most , by more full explication , and more large and particular pressing of duty , and forbidding of the contrary sin , as he hath done in this command , more then in any of all the rest ; so it will be necessary before we can speak to the practical part of piety comprehended in it , concerning the sanctification of the christian sabbath , or lords day , either in the negative or positive part of it , to speak doctrinally ( for clearing of the precept ) to these three . . whether this command be moral , and do oblige us in its letter as other commands do . . what is the particular morality of it , and the literal meaning of the words . . how our lords day standeth in reference to this command ? and whether thereby the same sanctification be required as to it , though its institution arise from another ground , then is required to the seventh-day sabbath ? somewhat of all these must needs be spoken unto , and we begin to speak first of its morality before we speak of its meaning , because all dependeth on this , both in respect of exposition and practise ; for if it be not moral and perpetually binding , it 's not necessary either to explicate it , or to study and press the practise of it ; but if it be found to be moral , then no doubt it concerneth us , and requireth the same moral sanctification of a day now as it did before . our assertion then in reference to this is , that , the duty of setting apart and sanctifying of a portion of time ; as it is limited in the fourth command , for gods service as it recurreth , is moral , and the obligation thereunto perpetual , even as in the duties of the other commands ; the obligation to this , being no more dissolved then to those , though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them ; my meaning in a word , is , that a day o● one of seven is as necessary to be kept holy unto god now , ( upon supposition of his determining the particular day ) as it is necessary to hold and keep up the worship prescribed by god ; neither without sin can another day be put in the room of it , more then other worship can be substituted in the place of divinely prescribed worship ; for the time is set and fixt by the fourth command ( pointing at a solemne and chief time ) as the wo●ship it self is by the second . for clearing of this , consider , . that we mean not here moral-natural , as if without any positive law , such a thing had been binding ; no , but moral-positive , that is laid on by a command which is standing unrepealed , and so bindeth by vertue of the authority of the law-giver , as several other commands and precepts do ; as namely , those concerning sacraments , belonging to the second command , and those concerning one wife , and forbidden degrees of marriage belonging to the seventh ; which being so often broken by many saints , and dispensed with in some cases , cannot be thought to be morally naturally since the lord dispenseth not so in these , nor can it be thought in reason , that his servants would have been ignorant of such a natural thing : it is then moral-positive that we mean , to wit , that which is binding by a positive law. . consider in this question , that there is a great difference betwixt these two , to say the seventh-day sabbath which the jews kept , is moral , and to say the four●h command is moral ; the one may be , and is abolished , because another is brought in its room : the other , to wit , the command may stand , and doth stand , because it tyeth morally to a seventh day , but such a seventh day as the lord should successively discover to be chosen by him ; and though the seventh be changed , yet one of seven is still reserved . . there is need to distinguish betwixt the moral substance of a command , and some ceremonial appendices belonging to it : so the fourth command might thea possibly have had something ceremonial in the seventh day , or in the manner used of sanctifying that seventh day , which now is gone as double sacrifice , &c. or in its reasons whereby it is pressed ; ( as there is something peculiar to that people in the preface , to all the commands ) as there was in the sacraments of the old law belonging to the second command ; yet both a sabbath-day and sacraments may be , and are very necessary and moral in the church ; it is not then every thing hinging on this command , as proper to that administration , and so but accidental to the sanctifying of a sabbath , that we plead for ; but this is it we plead for , that the command is , as to its main scope , matter , and substance , moral-positive , and that it standeth as still binding and obliging unto us , and cannot without sin be neglected or omitted ; it might be enough here to say , that if this command were never repealed in the substance of it , no● did never exspire by any other thing succeeding in its place , then it must needs be still binding ; for certainly , it was once , as obligatory-proclaimed by the law-giver himself , and was never since in its substance repealed , nor is it exspired or found hurtfull in its nature , but is as necessary now as then : it is true , the seventh day sabbath is repealed by instituting and substituting the first day sabbath , or lords day , in its place ▪ but that doth rather qualifie the command then repeal it ; for . it saith that a day ●s moral and necessary . . it saith a day of seven is moral and necessary , which is all we say ; and why necessary ? as agreeable to this command no doubt ; whence we may argue , if the substance of this command be kept even when the particular day is changed , then is the command moral ( which this very change confirmeth ) but the former is true , as is clear in experience ; therefore it followeth that the law stands unrepealed ; for its palpable that the day , as to its number or frequency , and duration , with the manner of sanctifying of it , belongs to the substance of the commandment , but what day as to its order , first , second , or seventh doth not , because the first cometh in immediately upon religion , gods honour , and the good of souls , which the other doth not : this argument will stand good against all who acknowledge this law , to have been once given by god , till they can evidence a repeal . to speak somewhat more particularly to this , the way we shal make out the morality of it , is by considering , . how the scripture speaketh of it in general . . how it speaketh of the decalogue . . how it speaketh of this command in particular . . by adducing some scriptural arguments for it ; as for the . to wit , the scriptures speaking of it in general , we say , if the scripture speak as frequently in clearing the fourth command , or the sabbath ( which is the morality of it ) and press it as seriously , and that in reference to all times of the church , as it doth any other moral duty ; then for substance this command is moral and perpetually binding , ( for that seemeth to be the character whereby most safely to conclude concerning a command , to consider how the scripture speaketh of it , ) but the scripture doth as often mention , and is as much , and as serious in pressing of that command , and that in reference to all states of the church as of any other , ergo , &c. we shall make out this , by shewing . its frequency in mentioning of it . it s seriousness in pressing it . . it s asserting of it as belonging to all times and states of the church . . look through all the scriptures , and ye will find the sanctifying of a sabbath mentioned ; as first ▪ genes . . beginneth with the very first seventh after the creation ; then it is spoken of exod. . before the law was given ; then exod. . it is contained expressy in the law , and that by a particular and special command in the first table thereof , and is often after repeated , exod. . and levit. . v ▪ . where it is set down as the first feast before all the extraordinary ones ▪ which preference can be for no other reason , but because of its perpetuity ; yea , it is made a rule or pattern , by which the extraordinary sabbaths , or feasts in their sanctification are to be regulate ; again it is repeated , deut. . with the rest of the commands , and in the historical part of scripture , as nehemiah . . it is also mentioned in the psalms , the . psalm , being peculiarly intituled a psalm or song ●et the sabbath day : the prophets again do not forget it , see isai . . jerem. . and ezek. . . in the new testament the sanctifying of a day or sabbath is mentioned in the evangelists , matth. . . luke . . acts . , . . and . . in the epistles , as cor. . and in the revel . chap. . verse . as if all had purposely concurred for making out the concernment and perpetuity of this duty . . consider how weightily , seriously , and pressingly the scripture speaketh of ●t ; first it is spoken of , gen. . as backed with a reason . . through the law the sanctification of it in particular is described . . it is spoken of as a mercy and singular priviledge that god gave to his people , exod. . . neb. . and ezek. 〈◊〉 many promises containing many blessings are made to the conscientious and right keepers of it , isa . . . the breach of it is severely threatned and plagued ▪ numb . . neb. . jer. . and ezek. . many examples of the godly , their care in keeping it are set down , see nehem. . luk. . . act. . . a●d rev. . . . the duties of it are particularly set down ▪ as hea●ing ▪ praying , reading , delighting in god , works of mercy , &c. . it is in the old testament , claimed by god as his own day , not ours . my holy day , isa and nehem. . it is acknowledged by the people to be his ; while they ●ay thine holy sabbath , which property is asserted of that holy day , as being gods ; besides other dayes ▪ rev. . ●nd this is asserted also in this same command , where it is called the sabbath of the lord , in opposition to , or contradistinction from the other six dayes : all which seemeth to speak out something more then temporary in this duty of setting a seventh day a part for god ( for we speak not yet of the particular day ) . . look to it in all times and states of the church , and ye will find it remarkably characterized with a special observation , as . in innocency it 's instituted and set a part from others , and blessed : and heb. . it is called the rest from the beginning of the world. . before the law was given , the sanctification of i● was intimated as necessary . . in the giving of the law it is remembred , & a command given to us for remembring it . . after the law , it is urged by the prophets isaiah and jeremiah , and kept by the godly , psal . . . in the time , or after the time of the captivity the breach of it is reproved , ezek. . and its observation restored by godly nehemiah . hitherto there is no difficulty , the pinch will lye in this , if the scriptures speak of it as belonging to the days of the gospel , in which ( for making of it out ) . we have these hints , acts . . cor. . . where christians going abou● the moral duties of the sabbath , is especially observed to be upon one day peculiarly . . that title of the direct appropriating of a day to the lord , rev. . ● ▪ which places will fall in to be considered particularly when we come to the la●● question ; besides these we may produce three places to prove a sabbath as belonging to the new testament ; though not the very day used or observed for the sabbath in the old ; and this will be enough to make out the assertion , two of them are prophesies , the third of them is in the gospel . the first prophesie is it the . chap. of isaiah verse . the second is in ezekiels description of the ne● temple , chap. . , &c. where . it is clear that these places relate to the dayes of the gospel , as none can deny but they do so eminently . . it is clear that though they prophesie of the services of the gospel under the names of sacrifices , &c. proper to the old testament administration , and of the sanctified and set a part time of the gospel , under the name of sabbath which the● was determined , and whereto men were then bound by the fourth command as they were to sacrifices by the second : yet these prophesies infer not by vertue of the fourth command the very same day to be under the gospel , which was under the law , more then the same services by vertue of the second ; which none wi●● deny to be in force , notwithstanding of the change of services : and there is as little reason to deny the fourth to be still in force as to its substance notwithstanding o● the change of the particular day . yet thirdly , it is clear that from the mentioning of these services this will follow , that there should be set and fixed ordinances , and a way of worship in the new testament , as well as in the old , and that there should be a solemn chief set-time for the sabbath which men ought to sanctifie , and that they should no more admit any other times , not so set apart into a parity with it , then they were to admit any service or worship not allowed by god , or that was contrary to the second command : for if any thing be clear in them , this is clear , that they speak first of services , then of solemn times and sabbaths , and of the one after the other , which must certainly infer , that both external services , and a solemn chief time for them , do belong to the new testament ; hence it is that many divines ( from that prophesie of ezekiel ) do draw conclusions for sundry things out of those places , as . concerning the necessity and continuance of a standing ministry , and though ministers now be neither priests nor levites , yet ( say they , ) it followeth clearly , that there will be a ministry , because such are spoken of there . . concerning the necessity of , and a warrant for church-discipline , and separating not only doctrinally , but disciplinarily the precious from the vile , and debarring of those who are morally unclean from the ordinances : because these things ( say they ) are typified in the substance by the porters being set to keep the doors , and by the charge given to the priests . . anent the continuance of a church , and of the ordinances of word , sacraments , &c. and the congregating of christians to attend these , though there shall be no material or typical temple , because of the ▪ mo●al things there being expressed and prophesied of , under the names of the old levitical services ; yet could not a warrant be inferr'd from them for these , ( and that jure divine ) if the things were not morally to bind , which were so signi●●●d . hence i argue , if the sanctifying of a sabbath as a piece of worship to god be prophesied of to belong to the new testament , then are we bound to the sanctification of a sabbath as a necessary duty ; but the continuance of sanctifying a sabbath unto god is specially prophesied of , and fore-told as a piece of worship under the new testament , ergo , &c. the third place is matth. . . pray that your flight be not in the winter , neither on the sabbath-day , where the lord insinuateth , that as travelling is troublesome to the body in winter ; so would it be to the minds of the godly ( for he is now speaking to his disciples alone ) to travel on that day , specially and solemnly set ●part for gods worship ; now if there were no sabbath to continue after christs ascension , or if it were not to be sanctified , there would be no occasion of this grief and trouble , that they behoved to travel on the sabbath , and durst not tarry ●●ll that day were by-past , and so no cause to put up this prayer ; which yet by our lords exhortation seemeth to infer that the sabbath was to be as certain in its time as the winter : and doubtless this cannot be meaned of the jewish-sabbath . for . that was to be abolished shortly . . travelling on the jewish-sabbath was to be no cause of grief unto them , if indeed all dayes were alike ; neither would it be scrupled in such a case by the apostles to whom he now speaketh . . besides , if no sabbath were to be , it had been better and clearer to say , stand not , and grieve not to travel an● day : but his words imply the just contrary , that ●here was to be a solemn sabbath . . he mentioneth the sabbath-day only , and not the other festivals of the jews which were to be kept holy also , and by this he distinguisheth the ordinary sabbath from those other dayes , and opposeth it to many , as being now the only holy-day on which they should eschew , if possible , to travel ; and would therefore pray to have it prevented : for in the new testament the sabbath spoken of as the solemn time for worship is ever meaned of the weekly sabbath , and other holy dayes are called the first or last day of the feast , and therefore if the lords meaning were that they should pray , that their flight might not be on any of the jewish holy dayes , to mention the weekly sabbath only , would not be sufficient for that end . to say that it was for fear of scandal , that they should pray not to be put to flye , will not remove the former reasons ; besides at that time the apostles and other christians had given up with the jews , and stood not on scandal in such things in reference to them , on whom , as the apostle saith , th●s . . . wrath had come to the uttermost , and who were not infirm but malitious , and so in respect of offence to be dealt with as the lord did with the pharisees ; and therefore , all things being considered , it appeareth from our lords words , that a sabbath among christians was to be sanctified . years , or thereabout , after his death , which proveth that the scripture mentioneth a sabbath to be sanctified under the new testament . we come unto the second way of making out the morality of this command , to wit , by shewing how the scripture speaketh of the whole decalogue , and thus we reason : . if all the commandments of the decalogue be moral , then must this be so also ; for it is one of them ; and if it were not moral and binding , there would not now be ten words ( as they are called by the lord , deut. . . ) but nine onely , which at first blush , will and cannot but seem strange and absurd to those who have from gods word drunk in that number : but all these are moral and binding , as is granted by all , ( except the papists who deny the second , and therefore score it out of their catechisms . ) and that they must be all alike moral and binding , may be made out , these two waves . . all of them in the old testament had alike authority , priviledges , and prerogatives , which neither the judicial nor ceremonial law had , as . to be distinctly pronounced by god himself , without adding more , deut. . . . to be written by his own finger in tables of stone , exod. . . . to be laid up and kept in the ark , exod. . . and if these and other prerogatives did put a difference , and shew a difference to be put betwixt the other nine commands , and all judicial or ceremonial laws ▪ why not betwixt them , and this also ? . in the new test●ment they are all alike confirmed ; when the law in general is spoken of , none of them is excepted , and therefore this command is necessarily included . for which we would look first to that place , matth. . . where our lord in a special manner intendeth to vindicate the moral law of this fourth , and to pres● holiness in moral duties upon his hearers , even in another sort then the pharisee● did : think not ( saith he ) that i am come to destroy the law and the prophets , i 〈◊〉 not come to destroy , but to fulfill ; verily , be that breaketh one of the least of these commands , and teacheth men so , shall be called least in the kingdom of god , &c. where , by law , must necessarily be understood the moral law , for he was thought to be ● transgressor of that , and especially of this command in it ( for that sermon 〈◊〉 natt●ew cometh in , in order after his being challenged for breach of sabbath , john . . &c. ) and his scope is to wipe off that imputation , and how ? by shewing that he still presseth the moral law , even beyond what the pharisees did . . it was the moral law especially , which the pharisees corrupted , and whereof he undertaketh the vindication , and it is holiness in obedience to that which he presseth as necessary beyond what the scribes and pharisees did ; and indeed it was in that law they failed mainly , and not in the ceremonial law. . the offence and mistake that christ is to preoccupie and rectifie amongst his hearers , requireth this : for many of them fancied that by the messiah there should be a relaxation from the duties of holiness called for in the moral law ; and therefore , saith he , think not so ; now a relaxation from some other laws might have been thought of warrantably . . it is such a law whereof to teach the abrogation at any time is sinful & pernicious , therefore it is certainly the moral law. secondly , we reason thus , when he speaketh of the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by way of eminency ( meaning no doubt the decalogue . ) he speaketh alike of all its commandments , even of the least of them and so of this . . also that he came not to destroy it , which yet the lord never did of ceremonials , but rather fore-told the abolition of them , as he did of the seeking and worshipping of god in the temple at jerusalem , &c. yea , when he cleareth the doctrine of the sabbath from the pharisees corrupting traditions , he doth never weaken its former obligation , nor insinuate its weakness , but sheweth the true meaning thereof , which from the beginning made it not only consistent with the works of piety and mercy , but exceedingly helpful to both . a second place , confirming the whole decalogue ( or rather asserting its authority , ) is in the epistle of james , jam. . . he that offendeth in one , is guilty of all : why ! because he is the same god , and law-giver ( and no servant nor angel ) who spake them all , one as well as another of them : and it being clear there , that he speaketh of the decalogue , called the royal law ; ( there being no law instanced in ; nor any other , that can be of a like authority , in these laws instanced , but onely it ; nor that could be pleaded for , by james , on such grounds , in such a time , ) and it being also clear , that he giveth to all those laws , which the lord spake at that time , alike authority ; ( otherwise , his reasoning would not be good , if any one law or command , could be instanced to him , of the ten , which the lord spake , and was abrogated , and not binding ) it necessarily followeth , that this fourth command , being one of the ten , must be of equal authority with the rest . it may be noted also , that james here doth not , ( as neither doth our lord , nor any of his apostles , when they cite the law ) give new authority to the laws he citeth ; but supposeth them to have it already ; and maketh use of them , as confirmations of the thing he pressed , which could not be , if their authority depended on , or slowed from the present citation of them . thirdly , we reason further thus ; either there is some moral duty , contained in this command , and laid on by it ; which is not in any of the former : or there is but some ceremonial thing in it , reducible to one of them : for , the perfection of this law requireth , that all things needful to the worship of god , should be summed in it , and the scope thereof , which is , briefly to compend all requireth there should be nothing in it , that 's needless , superfluous , or that might have bee● left out . now if the matter be moral ; not contained in any former command , then is the command it self moral ; seeing a moral substance , and matter denominateth the command so ▪ yea , it must be moral , otherwise something morally necessary to gods service , ( such as the determination of its chief time ) should be omitted . it may be assumed , yet further : it must be moral , ( be it what it will ) to eschew a tautology in this short compend of duties ; and that , of moral duties too . again , if it be not moral , but contain some ceremonial thing reducible to one of the three former commands : then . it might have been put amongst other ceremonials . . other ceremonials might have been put in with it : or. . a reason given , why all are not reducible to some moral command . . if the matter of this be reducible to another command , then can it not be accounted a distinct command , neither ought it here to have been given as such , but subjoyned to some other ; as the servants and beasts resting , is sub-joyned to this ▪ . it would be ●hewn to what command it 's reducible as to the substance of it , if it be ceremonial : . a reason would be given , why amongst ten , one ▪ and onely one , is set down , so far different from all the rest . and if all these absurdities follow the denyal of it's substance to be moral ; then , for eschewing of them , we must conclude it to be moral : and so the fourth command is moral . fourthly , we reason thus ; if it be not moral , it must either be judicial , or ceremonial , for the matter and substance of it ; but it is not judicial : that is , it belongeth not to external policy , and civil society , principally and especially , in that one nation , because no such duties are comprehended , at least primarily , in any command of the first table ; but in the second , which teacheth duties to others , as this first , doth to god : neither is it ceremonial ; for , all ceremonies , that are typical , have their rise since the fall , and relate some way to christ to come . but this of sanctifying one day of seven , had it's rise in the state of innocency , and was enjoyned to adam in paradise , before he fell , and therefore cannot be called ceremonial properly , more then the command of a man's leaving father and mother , and cleaving to his wife , so that they two should be one flesh , which the apostle ephes . . maketh use of . besides , if it were ceremonial in the substance , then were it typical and significant of some thing to come , which is hard to shew : then also had it not been lawful to have retained it ; for ceremonials now in their use are not only dead , but deadly : but this morality , in substance the same with the command which we plead for , was retained by the apostles , and primitive church ; ( to sav no more ) therefore it is not ceremonial : and so this law must needs be moral . to say , that the command is partly moral , partly ceremonial ; if we respect it's substance , will not hold : for , . there is no such other law. . that were to make confusion , betwixt ceremonials , and morals ; which it seemeth , the lord himself hath aimed and resolved to keep clearly distinct . . what ever be ceremonial ; that which was allowed , and injoyned to adam in paradise ; and wherein we may agree with him , under the gospel , cannot be ceremonial : for , neither of these states are capable , of proper ceremonies ; but both agree on a seventh day . therefore , it is not ceremonial . the third way , we make out the morality of this command , is , by particular considering of it self ; and here we argue thus : if it be not onely put into the decalogue , with the other moral commands ; but more singularly explicated and pressed even in it then they ; then it is certainly moral ; that is , perpetually obligatory with the rest , but so it is put and set down in the decalogue ; and pressed even more then the rest of the commands , as on other accounts , so possibly on this ; because it 's ground is positive , and men need the more words about it : just as in the second command ; ergo , &c. now , that it is thus put , and pressed ; appeareth these several wayes . . it shareth of all common priviledges , with the rest of the commands , set down in the decalogue , that were all spoken , yea , written by the lord immediatly , and laid up in the ark. . it is proposed , and set down in it's form , both positively ; remember the sabbath , to keep it holy ( and negatively ) in it thou shalt do no manner of work , &c. whereas all the other commands , are but one of these wayes set down . . it hath the particularity in it , that all the rest have ; to wit , to be in the singular number ; thou shalt , &c. to shew , that it speaketh to every one in particular ; yea though all the commands , concern all ranks , yet onely here are son , daughter , man-servant , maid-servant , and stranger , expresly mentioned , as comprehended in it . . there is a special equity , holden out here in the proportioning of this time : there are six dayes given us , to labour on ; and therefore it is all the reason in the world , that the lord have the seventh : and if this concession of gods , of six dayes to work on , be moral , ( for all the time is gods ; and we cannot , for our use , take any part of i● , but by his grant ▪ and there is no other grant : but this dividing and proportioning of time , betwixt him and us ; in which division too , he hath given us by far , the la●gest share : to wit , six parts of seven : ) then must the setting a part of a seventh day be moral also : and so the command it self ; wherein both are comprehended . viz. the sixth given to us , and the seventh reserved for him : they must needs stand and fall together : for they mutually put each other : thou shalt labour six dayes , and rest on the seventh : thou shalt rest on the sabbath ▪ day , and labour six . . this day is claimed by the lord , as a thing wherein he hath a special propriety : it s the lords day ; for though he did give six , yet he reserved a seventh . and can , or dare , any say , that he discharged that , or dispensed it away from himself , to any other ? if not , it must be his still , and cannot without sacriledge , be other wayes applyed . obedience to this command , is pressed by an exceeding weighty reason , drawn from gods own example , which maketh it clearly relative , to its first institution . genes . where it is said . that he rested after six dayes work , the seventh day : viz. the whole seventh day , and so should we : which is the more effectual , for proving the morality of this command : because . i●s a reason that took place , even in innocency , and so respecteth no type or ceremony . . it is universal , belonging to all men , who are god's creatures : and therefore , since the reason is perpetual , so must the command be like-wise . . this command alone , and beside all others , is expresly pressed in the observation of it , not only on masters and rulers for themselves , but as taking burden on them , for all under them ; and within their families to endeavour the sanctifying of the lords day with them , and by them as well as by themselves ; whereby the extent of this command is clearly and earnestly holden forth in more express terms , then in any other of all the commands ; though this be implyed in them also . . the observation of it is pressed and encouraged unto , by a special blessing which he hath annexed to the time set a part by himself ; he blessed it , that is , he made and still maketh it useful and refreshing as a special blessing to his people who keep his ordinances , seeking him therein : this day has a double portion and increase , beside any other day , for his peoples repose , edification , comfort , finding of his presence , &c. and to say now that this solemn time were not moral , were to rob the church of a great blessing ; seeing this day , set a part by god for his service , hath the blessing , beyond any other day commanded , on it ; and in the experience of his people often hath it been found to be so . . it is specially and singularly ushered in with a memento , or remember , which is not expressed in any other command ; and , shall we think , that where god saith remember , there is nothing to be taken notice of ; or , shall we think , that it saith not remember now as well as then ; and if so , who can warrantably forget that which he biddeth remember ? which is , not to keep the seventh day , but the sabbath holy unto the lord : and may not all these characters , put together in one command ( so many not being to be found in all the other commands if put together ) ; may not all these , i say , convince us that it is the lords purpose to have this command standing obligatory in its substance to the end of the world ? which is so pressed , that if there be little help from natures light , to determine the day , or to press its observation , it may be strongly born in , by the more clear and weighty reasons . and so we come to the fourth way proposed for making out the morality of this command , which is by adducing some arguments drawn from scripture . the first whereof is , if the law bind under the new testament , not only in respect of its matter , as its natural ; nor only as it is repeated in the new testament , but also by vertue of the authority enacting it : then this law of the fourth command , though not explicitly determined by nature , and though it were not mentioned particularly in the new testament , must be binding also , for it hath that same authority : but the first is true , and is acknowledged generally by divines ( excepting a few ) and is clear by christ and his apostles their citing of it , as supposing it to be binding : therefore the last must be true also . . arg. if this command be founded on moral grounds , then it self must be moral : but the grounds on which it is founded are moral : ergo , &c. . it is moral that god should have a solemn and chief set-time . . that he himself , and none other should determine that time , seeing no other could do it and bless it . . these reasons in the command it self dividing time , into six parts of it to us , and a seventh part to god ; and gods resting after six days working ; with his making only seven dayes in the week , and employing six of them to work , &c. these reasons , i say , are all moral and binding now as before . . arg. if all moral duties be contained in the ten commands , then this command must needs be moral : but the first is true : ergo , &c. this command containeth a moral duty , which is in none of the preceeding commands ; to wit , the stinting and determining of the solemn and chief time to be set a part for gods worship , to be one day of seven . it is true , time is commanded to be allowed to gods worship in those other commands , wherein the duties of worship themselves are commanded ; for , worship cannot be performed more then any other duty , without some time ; but that the chief time should be so much , and so often , is onely determined in this command ; from which it appeareth , . that an indefinit time of worship , or for it , is not the morality of this command , because this followeth necessarily , as being supposed needful for the performance of every positive duty contained in the other commands ; its morality , therefore , must be , the determining of that definit time . . we may hence see a reason why there is no new command for this in the new testament ; because this standeth in the law ; neither are , thou shalt not swear , kill , &c mentioned as new commands more then this ; so that , had they not been mentioned in the new testament ( as some are not ) yet had they still obliged : it is just so as to this ; and the reason why they are mentioned , may be supposed to be , because the main fault about them was defect and short coming , but in this it was excess , which our lord also regulateth by holding forth the right observance of it , and clearing what was wrong , and so is supposed to confirm what he repealeth not . . arg. if it be not free for men to carve out gods solemn chief time of worship at their pleasure , then is this command moral ( for that liberty is restrained , by this command and no other : ) but it is not free for them to choose what time they please , or to carve it out : this seemeth to be only questionable , which is therefore thus confirmed . if it ●e fr●e to men to carve out what solemn and chief time is to be given to , and set apart for gods worship ; then , either it is free to them to choose no time at all , or it is free for them to choose a longer or a shorter then this : but neither of these can be said : not the first as is clear ; not the second , because it will not so quadrate with the end ; for if the time be shorter , it incroacheth on gods due ; if it be longer , it incroacheth on gods concession of six dayes to work in . if it be shorter , it incroacheth on gods due ( as is said ) and our souls good ; if longer , it incroacheth on our temporal calling ; and , can any restrain man when god giveth him liberty ? again , if it be free to men so to cut and carve at pleasure , on the solemn and chief time for gods worship , it s either free for all men together to agree on a day , even one and the same ; or its free for each country , or each man , to choose what day they please : but neither of these are either possible or practicable to edification : therefore must the day he determined to them : and if so , then sure by this command : and so it s still binding , and cannot in that respect be altered without sin , which was the thing to be proved . . arg. that there is a morality in a seventh day , we may argue from four famous and main witnesses . the . whereof , is the general practise of all christians ( i say nothing of heathens , ) apostles , and generally all in the primitive times , have ever thought that one day of seven is to be observed , and have in less or more accordingly observed it . . as the practise of all , so the judgment and opinion ( which is often more sound then mens practises ) of all , doth confirm it : was there ever any churches that did not in all their catechisms and canons , take in this fourth command with the rest ? do not all writers , who comment on the decalogue , comment on this command , and urge the sanctifying of the lords day from it ? . take mens consciences for a third witness , and it will be found that for no sin , do they more frequently and more sharply challenge , then for prophaning of the lords day : the conscience directly making use of this command , and of the memento , and other reasons in it for aggravating of that sin , when yet it will say nothing for the seventh day ; but this first-day of seven it presseth most exactly , neither will any reason alleaged against its morality quietit ; and the more tender that christians be , the more will they find a pressure of conscience for obedience to this command ; and the more easily will they be convinced of , and sadly challenged for the least breach of this command . . gods dispensations of blessings or plagues , especially in spiritual things , bear witness to this truth : doth not experience tell us , that those who make most conscience of keeping this command , are often , yea , ever the most thriving christians as to universal holiness and tenderness , and most near and intimate communion with god ? and will not the unsutable sanctification of but one sabbath , or the interruption of their wonted seriousness therein , giue them a sore backset ? and on the contrary , doth it not appear that those who are gross and untender in this , are often gross and untender in all manner of conversation , and are followed with spiritual plagues of hardness , deadness , and hypocrisie at the best , or else fall into gross outward acts of prophanity , or into errours in judgment , which are the bad and sad effects of prophaning this day , on them who prejudg themselves of the blessing of it ; and if the blessing of this law continue , must not the law it self be moral and perpetually binding ? the obedience whereof , hath this blessing perpetually more or less annexed to it , as the prophanation thereof hath usually plagues , at least spiritual . there are some objections that are moved against the morality of this command ; i shall speak to three of them which are most insisted on . . obj. this law is not mentioned , as being renewed or confirmed , in the new testament . answ . . it 's authority dependeth not on the mentioning of it so in the new testament : the law is gods word , and hath its authority as well as the new testament . . what i● some other clearly moral and binding law had been omitted , or not mentioned in the new testament , as there seemeth to be no palpable and express command against images , though there be against will-worship ; sure , it is enough that it is not repealed in it , so it is here , as is said . . sundry other positive laws are binding , which are not mentioned in the new testament , such as these , for a man not to marry his sister or his aunt . &c. . it will be found on the matter to be confirmed , when we shall see what warrant there is for the lords day , which is one of seven , and yet is clearly holden forth in the new testament : but this command , as also that relating to idolatry ▪ are so little mentioned , because the jews , after the captivity , were not so much in the defect of obedience to these commands , but were rather disposed to a superstitious excess , which maketh christ often rectifie that abuse of the fourth command , but never to annull it . the third command also anent swearing , might be said to be abrogated , because it is not so positively asserted in the new testament . . obj. the apostle , rom , . , . gal. . . and col. . . seemeth to cast away difference of times , especially of sabbath days ; which could not be , if this command were moral . answ . the apostle cannot be understood simply to cast away the observation of all days as a bondage , and so to make all times alike ; for . that would contradict his own practise , and the practise of the other apostles : for it is clear that they differenced the first day of the week from other dayes , and one day in special is called , the lords-day , which other dayes of the week are not . . it all times be alike simply , and all making difference be there reproved , then could there be no time set apart to be observed by men , to the marring of that indifferency ; and if so , then hath the christian church been still in a palpable gross sin ; for if the keeping of a day by vertue of gods command , marr that indifferency , much more will the keeping of a day by mans command , and so there could never be a sabbath . . we must therefore understand these places not as casting all days and times simply , but ceremonial and jewish days , or dayes invented by men , because the scope of the places runneth that way , viz. against the bringing in of ceremonial worship as necessary , which while some weak ones , not yet sufficiently informed , did still practise , as rom. . the apostle would not have them hastily condemned in days , more then meats ; yet is there still a difference betwixt bread and wine in the sacrament of the supper and other meats , which this discourse of the apostle taketh not away ; so is it in dayes . and in these epistles to the g●latians and colossians , he speaketh of dayes , and not ( as would seem of the weekly sabbath , which is ordinarily called a day ) as taking in all the extraordinary feasts of the jews , which is the more probable , because the ceremonial law was pressed on them as still necessary , by false teachers : or he speaketh of mere jewish dayes , and so of the seventh day which they kept ; for it is of such observation of dayes as was sinful , and brake them off from grace and the gospel , as other ceremonies did ; that he speaketh of : but that cannot be said of all dayes , or of keeping one day of seven : therefore this cannot be meaned there . . obj. the fourth command precisely commandeth the seventh day from the creation to be kept ; but that is not moral ; therefore , neither is the command so . answ . this objection goeth upon that mistake , as if the very seventh-day were still commanded in it . as the main substance of it , which our next discourse on the true scope and meaning of the command will clear ; so that if a seventh-day , and not that seventh-day be commanded as the main substance of that command , that objection falleth . . there is a difference to be put betwixt the mandatory part of the command , and what is further added for pressing the observation of it , or for explaining its meaning ▪ the precept strictly is , remember the sabbath day to keep it holy : it saith , remember the sabbath , or the holy re●● ▪ what-ever day it shall be on ; and so it is said in the close , that , he rested the seventh day , but that , he blessed the sabbath : drawing it still from the seventh precisely , to the sabbath : even as in the second command : this is , . commanded in special , that no image be made , then . . this in general , that all gods commandment concerning his worship , even such as were ceremonial , for the time , should be observed with whatever others should be given : so here this fourth commandeth expresly one of the seven ; because the recurrency of that time is bounded : and generally , whatever seventh the lord shall be pleased to pitch on . we have said the more on this , because it doth not only clear the true scope of the command , but sheweth the necessity of the observation of that time , which the lord hath sanctified for himself . . we should put a difference also betwixt ceremonial and mutable : all the judicial laws are mutable ; and the decalogue it self , in respect of its curse ; and as it was a covenant giving life , is actually changed and abolished : yet is not for that to be reputed ceremonial , and not obligatory : ( though all ceremonials be mutable , yet all mutables are not ceremonial . ) besides , this change is not in the matter . why may not therefore , the seventh day in order , ( which was observed from the creation , to the resurrection of christ , ) be changed to the first day of the week , which is a seventh day in number still , without abolishing the morality of the fourth command ? amongst other things in this command , there is more express mention , of the whole families joyning in this duty , then is in other commands : therefore it being a concerning-duty to us ; and a special thing included in the command ; we shall speak to that point concerning family worship , ( before we speak of the second general proposed about the particular morality of this command , and the meaning of the words of it , ) that ye may see , that it is no invention of men ; when ye are called to it , and when it is pressed upon you . we shall here , . shew you , that , this command holdeth forth a family , or domestick worship . . we shall confirm it more largely from other scriptures , and grounds of reason . . we shall shew , wherein it consisteth in particular , and on whom it mainly lyeth to be discharged . . we shall shew the advantages , of conscientious discharging of it , and the prejudices of neglecting it , with the aggravations of that sin . that there is such a thing as family-worship , included in this command , will be clear , by considering , . what worship to god in general is . . what family-worship is . . what this command requireth . by worship , is understood some tribute payed , by the reasonable creature to god , as the great and soveraign lord creator ; whether it be immediatly and directly payed , and performed to him , as prayer and praise ; or for him and at his command , and for his honour , as preaching , hearing , and receiving of sacraments ; which are worship , when rightly gone about . in a word , we call that worship , more strictly and properly , which is a duty of the first table ; and cometh in as commanded in it , for the honour of god , and not for our own , or others external profit ; which , though commanded in the second table , cannot be so properly called worship , much less immediate - worship . thus , teaching others the duties of piety , may be worship , when teaching the duties of any other ordinary calling , is not . . we call that family-worship , which is to be performed , by such and such relations ; or by all the constituent members of the family jointly : and so it differeth . from secret or solitary worship , which one performeth alone to , and before god. . from publick worship , which one performeth by joyning in a congregation of many families together . . from that worship performed occasionally , in mutual fellowship amongst believers , or professors of divers families : for . that may not be ordinary as this , nor so frequent . . that is free to this or that believer , as they shall choose ; or as occasions do cast them to be together . this is not at choice , but is necessary , as to the same persons . . this is performed by vertue of domestick relations , and not of christian only . . this may have , and should have an authority-domestick in its regulation ; for a master of a family , may authoritatively command the members of the family , to pray , keep the sabbath , &c. and may suitably correct for the neglect of those duties ; whereas that other is by christian communion , and admonition onely . ye will see this family-worship clear : . by considering the jews eating of the pass-over : where there was , . secret worship , no question apart . . there was publick-worship ; a holy convocation the first day , and the last : but . there was peculiarly a family-worship ; or , if the family was little , two joyned together , for eating the pass-over within the house , wherein all the members of that family ; or of those two little families that were circumcised were necessarily to be present , and to be joyners : this is family-worship . . by considering , psalm . compared with other scriptures , where ye have . david mentioning his private carriage , and longing for god , and walking in a perfect way . . his publick carriage as a magistrate in cutting off the wicked from the city of god , as ye have . . elsewhere his publick-worship , as psalm . . and sam. . . his fellowship with all the godly , being a companion to them that feared god , psalm . verse . yet fifthly , and lastly : ye have a walk within his house with a perfect heart , mentioned there as contradistinct from all ; which must infer some religious performances of duties , or exercise of worship in his house in reference to that station , as well as in private or in publick , yea , a joynt-exercise , because it is such an exercise as he performed onely at home in his house ; whereas had it been praying for them , or any thing , that otherwise he might have done apart : he needed not go home to them , for performing of it : yet , sam. . verse . when the publick worship is done , he goeth home to bless his house ; which manifestly sheweth a peculiar duty performed by him , in his family , according as he resolved in that . psalm . . it will yet further appear , that there is such a thing , and some way , what it is ; by considering zach. . from verse . to the last : where there is , first , a publick mourning of the whole land. . of several families together : families shall mourn then . . families apart . . their wifes apart , and so every particular person in secret . in which place , it is clear , . that there is a worship of families , besides publick and secret worship . . that , that worship includeth the same duties , jointly performed by the members of the family , which persons in secret perform ▪ and so family-worship , will be a worshipping of god , ( beside what is in publick and secret , ) in a domestick and family-relation , jointly . thirdly , that this command requireth such a family-worship distinct from publick and secret , and something to be performed in worshipping of god amongst persons of related , which is not required of others ▪ may thus be made out . . the thing called for in this command is certainly worship , yea immediate worship ; it being a command of the first table , and such a thing as the sanctifying of the sabbath . . this command taketh in all domestick ▪ relations , parents , children , son● and daughters , masters , and servants , men or vvomen , yea and strangers that may be for the time , or on that day , sojourning there ; these are all constituent members of a family . . the thing required of them is not simply rest from labour , for . that is commanded for the beasts ( lest men should be hindered from or interrupted in their holy rest by their waiting on them ) and none will say , we hope , that there is no more required as to children or servants , then as to the beasts . . under the negative , thou shalt do no work , is included the affirmative , thou shalt sanctifie that day to the lord. . the same duty is required of all alike ( in some respect ) thou father , and thou son , thou master , and thou servant , and if worship be called for from the father , and master , for the sanctifying of that day , so it must be also from the child and servant . . the manner of performing this worship of sanctifying the lords day in holy duties , is required not only to be in publick , nor only in secret , but by the members of each family joyntly , and apart from other families . for . it cannot be understood to require worship only in publick together ▪ because . there may be in some cases no access to publick worship , and yet the command of sanctifying the lords day lyeth still on , and no doubt by families . . waiting on publick worship is but one piece of sanctifying the lords day , and that but in apart of it ; therefore there must be some other thing included here . . it cannot be understood of the master of the family , his putting the members of the family separatly to seek and worship god , and of his own going about holy duties himself apart . for . though that be worship , yet is it not worship from persons in such a relation or family ▪ worship , more then if they were not in such a relation , or of such a family ; and though it might be said that such and such persons sanctified the sebbath , yet could it not be said that the family as such did it ; even as families or persons seeking god in secret , could not be exonered thereby , as to their being in the congregation ; nor their serving of god be so accepted as congre ; gational service . if they met not together when they might : just so it is here ▪ yea as it lyeth , by this command , on a congregation and a minister to sanctifie the lords day , and to come together for that end ; so doth it lye on the family and master of it . . by this command there is more required then secret or solitary sanctifying of the sabbath , even a peculiar sanctification of it within one family distinct from another : i say ▪ . more then solitary worship , because the lords saying thou , without repeating son , daughter , &c. had been sufficient to have laid it on all separately for themselves ; the enumeration therefore of the whole members of a family must import some other thing , for the former is implyed in all commands , as thou shalt not kill , that is , as far as in thee lyeth , thou nor thy son , &c. there must i say , be something more understood by the peculiar enumeration pressed in this fourth command . i say , . even a peculiar worship , because it 's something laid on by this command which is holden within gates or doors , and neither goeth to the congregation , nor to the persons of other families , at least ordinarily , but reacheth the members of such a family who are within such a mans gates or doors ; therefore it must be a distinct family-worship mainly performed by that family together . . the thing required here is not only worship simply , but worship as from a member of such a family ; therefore it is not solitary worship : for seeking of god and moral duties in secret still agree to persons in all places and families alike ▪ but this draweth a line as it were betwixt families , and so divides one family from another ; yet maketh the duty more obliging to these within such a mans gates or doors , then others without doors ; therefore it must be joynt-worship : for apart , or as concerning secret worship , all are every where alike obliged . . if by this command something more in the worship of this day be required of a person that is a member of a family , in reference to that family , then there is required of one who is not a member of such a family , or is required of that person in reference to another family whereof he is not a member ; then it requireth a distinct family-worship , for no other thing can be understood , but a joynt going about the sanctifying of that day in a stricter and nearer way of communion amongst the members of that family , then with persons and families in and to whom they are not so interested and related . . if secret and publick worship were onely required in this command , then should we equally and alike sanctifie the lords day with other families and persons , not of that family whereof we are members ; for in these we joyn alike for them and with them , but there is some peculiar thing required here , which will not agree to be performed by all alike ; therefore it is family-worship that must be here required . . this command requireth of masters , ( suppose them to be ministers , or magistrates ) another way of sanctifying the sabbath , and worshipping of god , in and with their families , then it doth in reference to other families ; the command being so particular to him , and to all that are within his gates or doors , and members of his family , speaketh this clearly . but except it be joynt going about of duties with them , there can be no other thing understood to be required : for , . one may exhort another . . all come in publick together . . by the masters example after the publick , they all withdraw ( or should at least ) to secret exercises . . magistrates and ministers may command other families to sanctifie that day ; what is peculiar then , as to their own families , but to joyn with them in duties of worship ? . if there were not domestick-worship required on this day , then except it were in publick , members of a family could not converse together ; for they cannot converse together in doing their own works , or in speaking their own words , their fellowship therefore must be in exercises of worship , and so that must needs be required in this command . . some other thing is required by this command , of a member of a family which seeketh god , then of a person in an heathenish family ; or some other thing is required from so many persons joyned together as members in one family , then from such persons suppose them to be scattered from one another , amongst heathenish families ; certainly where husband , wife , children , and servants are christians , and professors of the same true religion , there is some other thing required of them then where onely the husband , the wife , the child or the servant is so ; but if they were scattered and became parts or members of diverse families among heathens , they would be obliged to seek god apart ; therefore no less , but much more is joint-seeking of god required of them , when they are united together as members of one family . . this command ( when it mentioneth all within his gates or doors ) requireth some other thing of a master when at home with his family , then when he is withdrawn from them : but a master at a distance may command all in his family to worship god , and pray to god for them , and so may they all if they were scattered , worship god secretly ; therefore when they are together , there is some other thing required of them by this command , which is , no doubt , to worship god together . . the duties that are to be performed on this day will require this ; such as instructing one another , exhorting , admonishing , comforting , strengthening one another , and talking to , or conferring with one another , of the word , deut. . verse . . which cannot be denied to be duties called for on this day ; and yet they cannot be done but by joint concurring together in that work , and therefore it concludeth strongly that family-worship , at least on the lords-day , is commanded here ; and if families be called to worship god jointly on the lords-day by the worship competent for that day , then by proportion are they also called to worship him jointly on other dayes by the worship suitable to them , there being the like ground for all . . and lastly , that which is required of families , is such a worship as ought to be performed by them , supposing there were no publick worship , nor yet any other family , worshipping him in the world. so joshua reso●veth , chap. . . i and my house will serve the lord , and sanctifie his sabbath ( that being a special piece of his service ) what-ever ye will do : but if there were no worshipping of god in all the world but in one family , then ought that worship to be joint according to that same word of joshua's , i and my house , otherwise we behooved to say , that there might be a plurality of worshippers of god in the world , and yet without any joyning together in worship , which were in it self absurd , and contrary to joshua's religious resolution . it being thus made out by this command , that there is such a worship as family-worship , and that it is commanded , we shall consider in the next place , how the scriptures do otherways hold it out . . then consider , that where the scriptures speak of eminently godly men , they speak of them as making conscience of this , and take notice of their honouring of god in their families as a special part of their eminency ; so abraham , genes ▪ . verse . joshua . . . job in the first chapter of his book , and david psalm . are noted : it must then be a commanded and commendable duty , which is so particularly remarked in them . . ye will find it almost in all parts of scripture , as genes . . exod. . dout. . joshua . . job . psalm . and psalm . at the dedication of davids house , which was not sure , without some peculiar worship and craving of gods blessing ; even as in other cases , those who had builded houses were to dedicate them , or to consecrate them , and wherefore ? because they were hoven in a manner , and as it were offered to the lord , for seeking and worshipping him in them : so , altars ▪ numb . . . were said to be dedicated when they were set apart for gods service , and consecrated for that use . so nehe● . . . the walls were dedicated , and the levites brought out for that end ; which dedication ▪ no doubt , had a religious use ▪ and , will any think that they began with prayer or praise as david did , and left off such exercises afterward ? see also sam. . . where mention is made o● davids blessing his house . esther and the maids of her house , and the rest of the jews in their several families , fasted and prayed . we see it spoken of by the prophets , as jer. . ult . and zech. . . and that as a prophesie of the converts carriage under the new testament . we find it also mentioned . tim. . . and . v. ▪ and titus . . . ye will see it thus practised and pressed before the flood ; god was honoured and worshipped in families after it ( before the law ) by abraham , iob , and others in their families ; under it , there was the observation of it , and that by peculiar ordinances , as namely , by the passover yea , it is mentioned , and that most expresly in the very law , as is said ; it was kept up under the captivity , and after the return renewed by zachariah especially ; yea , it is also renewed in the new testament , whereby it appeareth to be of very special observation ; from all which it is not a little commended to us . . if we consider the many wayes whereby the scriptures press this duty , it will be found that there is hardly any duty more cleared and pressed then it . it s pressed : . by command ? . by examples of godly-men held forth as paterns for imitation . . by promises made to it , and . by blessings conferred on the conscientious practisers of it , genes . . deut. . verse . . . . . as evidencing sincerity , genes . . ioshua . . as making folks lyable to the curse and wrath of god when neglected . ierem. . . . as a fruit of the spirit , and as a companion of true repentance , zach. . . as a specially commending and adorning qualification of persons that have it and scandalous where it is wanting ; and as declaring one unmeet for publick charge , gen. . . tim. . . tit. . . hence the argument runneth strong , that duty which in scripturs is commanded , by many examples commended , and by other motives pressed , the neglect whereof bringeth guilt and offence upon the persons neglecting ; is no doubt a necessary duty , but family-worship is such : therefore it is a necessary duty . that it is commanded , what we have said from this fourth command may sufficiently make it out , yet we further add , deut. . . . and deut. . . . in which two places it is clear that observing of the law , is not onely to be studied by a master of a family himself alone , but that the religious duties of frequent speaking of it , diligent teaching of it , whetting and pressing of it on his family , are to be performed by him ; yea , it is to be written on the posts of his door , to shew that religion must be in the family , and in all that enter into it , even as car ying the word on the fronlets betwixt their eyes , was to mind them of the peculiar and particular sanctification that was called for from them . that it is commended by examples is clear in abrahams , who d●aleth both with children and servants in the family , and that in things concerning the worshipping of god , as well as in things concerning his own particular affairs : he circumcised them , and commanded ; yea , charged them to serve the lord , whi●h cannot be supposed to have been done without other duties of worship . and in david● , . sam . . who when he has been at publick-worship goeth home to ble●s his family , which was certainly to go about some religious duty with them , as he had been doing with the people in the publick ; in the one he behaved him●elf as king , in the other as a governour and head of his own family in particular ; and had it been only to pray for them , that might have been done elsewhere then at home ; but it denoteth the changing of publick worship ( wherein he had blessed the people as a publick man , as a prophet and godly king , and had joyned with them v. . ) into family duties . wherein he goeth to concur with them ; intimating that a holy solemnity should be partly spent in publick , and partly in family-duties , without neglect of secret duties : beside that in psal . ▪ and psal . . it is clear ; and appeareth to have been also practised by all that built houses , who did dedicate them , and that not without prayer , as is manifest by davids dedication of his , psal . as is said , job's example likewise maketh it out chap. . where there are sacrifices in his family , as well as for his family . . he sendeth to sanctifie them who were absent , that is , to put them in a readiness for joyning with him in that service with those that were at home , which he needed not to have done had they been beside or present with him : yea . when he cannot do it personally , he will do it by another , that god may be worshipped by them all , some way together . . i say the neglect of it is sadly threatned as jer. . v. ult . pour out thy fury on the heathen that know thee not , and on the families which call not on thy name ▪ if not worshipping of god in families , be a character of a family appointed to destruction , and be threatned with a curse , then prayer-worship in families is a necessary duty ; for it 's clear from that place , . that by calling on gods name , is meant gods worship in general ; and prayer in particular , which is a special part of it ▪ . that by families are meant particular ▪ societies and companies whether lesser or greater that want this worship , and so are the objects of that curse . obj. if it be said , that by families there , are meant people and nations , yea ( comparing this place with psal . . v. , ) heathens that called not on god. ans . that doth confirm the argument : for if heathens , whether kingdoms or families be described by this , that they call not on god ; then still it must be a heathenish kingdom that has not publick worship , a heathenish person who wanteth secret worship , and so a heathenish family that wanteth family-worship . . the curse here is not threatned to families as families , but as such families that call not on gods name , therefore it reacheth them : for , à quatenus ad omne , &c. so then what ever profession families have otherwayes , if they want this duty they are thereby laid open to the curse . . it is all one upon the matter whether by families be meant societies lesser or greater : for if it be a fault in nations to neglect gods worship , and if the neglect thereof bring a curse on them , will it not be a fault in particular families , and bring a curse on them ? . families cannot be excluded , seeing they are expresly named ; though more be included , to wit , that the curse cometh on multitudes of families , or upon nations made up of families . and we conceive families to be particularly named , . to shew that the curse will reach all societies lesser as well as greater , who have this character . . because nations are made up of families , and because there is sibness ( to say so ) betwixt the carriage of families in religious worship , and the carriage of the whole land. . the comparing of jeremy with psal . will not enervate any of the places ; but , when put together , they shew that the holy ghost doth mean both families and kingdomes , and that what is implyed in the one place is expressed in the other , to shew that god will have both publick-worship from whole kingdoms and family-worship from particular families as parts of these kingdoms . . the ground whence the c●rse is derived , is because that such a society neglecteth such a duty , and therefore how-ever we expond the place and the word family there , it will hold of all societies in general . . i said that the having of family-worship is looked upon as a special qualification , and the want of it as a scandal and offence , for . . who are to be admitted elders or deacons ? is it not such who have this qualification of ruling their own houses well ? , tim. . v. . tit. . . ( yea even widows , tim. . . are to be tryed by this , that they have brought up children , no doubt christianly and religiously , which can very hardly , if at all be , without worshipping of god with them ) . if that qualification , to wit ▪ ruling their own house well , be found to be wanting , they are accounted to be unmeet to rule in gods house , tim. . . whence we may reason thus : that which casteth a man as unmeet for bearing rule in christs house , how-ever otherwise he be qualified , is an offence and a scandal ; but the want of family-worship doth that ; therefore the want of it is a scandal . in these places it is clear , . that ruling of their own house is meant not only in outward and temporal things , but also , if not mainly , in what concerneth the honour , service and worship of god ; for . it 's the ruling of servants and children together , tim. . verse . . now it is clear that children are to be brought up in the fear of the lord , . it 's a ruling that commendeth them as gracious , which no ruling in temporal things will do ; seeing many meere natural men , are wiser in their own generation that way , then the children of light . . many much less fit for ruling in these things , may yet be fit to rule in gods house , as experience cleareth . . these words , having children in subjection in all gravity , speak out a christian and religious rule and order to be kept in the house or family in reference to a religous end , which cannot but take in family-worship ; yet it is also clear , that he meaneth not simply of inability to rule , but mainly of defectiveness in the improving the ability which god hath given for ruling ; therefore it is not said here , he that cannot rule his house ( though that be in part truth ) but he that doth not rule ; and it is tanked with excessive drinking , striking , pride , and other grosse ills ; it having that same effect that they had , to wit , to declare incapacity for such offices ; hence this is not to be the rule of tryal , if he can rule his own house well , as having gifts fitting him for it , but ( supposing him to have these ) it 's to be inquired if he doth actually rule it well , which is the evidence of the right improving of his gifts ; therefore here ruling in the mans own house , and ruling in the church or house of god , are looked on as two degrees of one thing of the same nature , because both taken in , not only gifts fitting for the discharge of the duty of this respective ruling it , but conscience and faithfulness in the improving of them ▪ we shall not here to this purpose insist on the frequent mention that is made in the scripture of churches being in families ; but shall proceed to add to what we have said , six or seven reasons or grounds that will further prove and clear the thing . the first is drawn from nature , which teacheth not only that the true god should be alone served and worshipped , but that according to the stations god hath put 〈◊〉 in , they should improve them with their gifts & parts for a higher end then their own behooff or advantage ; to wit , his glory : and that as they have a peculiar fellowship given them by him as his gift , so he should have answerable and peculiar acknowledgement from them ; and therefore seeing the appointment of families is gods ordinance , and that it s he that giveth to some children and servants which are with-held from others , there ought in all reason a tribute to be given to him resulting from that society and the family : hence it was that before the law the patriarchs had their worship specially in their families ; yea heathens , beside their publick idolatrous worship , and idolatrous temples , had their peculiar penates or houshold-gods , on whom for their particular families , delivery from enemies and protection , they depended . . a second is drawn from the nature of christian communion amongst believers , which as it requireth the performing of christian duties , according as we are in providence called to them , so it requireth the making use of that tye of family-interest or relation super-added to the former for furtherance and entertaining of that communion , because there is a special access ministred by such a relation to the attaining of that end ; hence it is we conceive ( as is said ) that some christian families are called churches , because so many christians casten together , lived in a christian discharge of all family-ordinances ( so to speak . ) . the lord by his covenant doth especially ( though not alway ) derive mercies to families taking them in together , and making promises to them , and conferring priviledges on them . so abrahams whole family was taken in covenant , genes . . and in the new testament whole families were at once baptized , which certainly calleth them to a peculiar way of being answerable to such priviledges and ingagements : and is not this one special and very proper way of being answerable to them , that they worship god together , and joyn in blessing him for such mercies , and in prayer to him for grace to carry suitably to them ? . the mutual interest that usually is in the condition of members of the same family , calleth for joynt-seeking of god , and worshipping of him , as they are jointly concerned in the same dangers , the same sins often , the same stroaks , the same duties , the same mercies ; for what is so to one , is ordinarily some way so to all , therefore ought they to joyn in confessing of sins , acknowledging mercies , deprecating dangers and stroaks , and discharging of duties . . private worship is profitable to all the ends of a family . it s an acknowledging of god and honouring of him , it helpeth the master to keep his authority , and maketh every one in their family to walk the more respectively towards the rest , and it keepeth from many out-breakings , when they are to meet so often together to seek and worship god ; hence , in experience , we often see that these families , where religious worship is , are generally more civil , at least , then other families , where it is not , and that the children and servants of such families readily profit most , are most countenanced by gods blessing , and are in greatest capacity to get good of the publick ordinances . . the lord loveth to have a distinction betwixt these that serve him , and these that serve him not ; now as to a family relation , what difference is there betwixt a professing christian family , where the joynt worship of god is not , and a heathenish family ? heathens live , and eat , and work together , and when no more is seen , they look very like the one to the other . even as in a nation where no publick worship is , though private persons privately seek god , yet there seemeth to be no publick national difference betwixt that nation and a heathen nation : so in the former case a family difference will hardly be found , if any should inquire of what sort of families these are . add that it will be hard to say that a man should take care of the outward estate of his family , and neglect the spiritual , and keep communion with his family in temporal things , and none in spiritual duties ; yea , doubtless he should be much more in these , as being both more necessary and more excellent . having first shewed that this fourth command holdeth forth a family worship , and having secondly confirmed it more largely from other scriptures and grounds of reason , it followeth now according to the method proposed , that we shew in the third place , how particularly the scripture describeth wherein it doth consist , whereby it will further appear to be of god. the scripture describeth it four wayes . . in general it is called in abraham and joshuas case , keeping the way of lord , serving the lord , very comprehensive expressions , taking in much , and here its sanctifying of the sabbath ; that is , performing of the duties which are to be discharged for the right sanctifying of that day ; we conceive it to be in short , to do these things in a joynt family-way , which a servant of god may , and ought to do , alone ; that is , to pray , read , sing psalms , &c. or to do in a domestick way , what christians in providence cast together may do , as to pray , read , further one anothers edification by repeating of sermons , spiritual conference , instruction , exhortation , admonition , &c. for they have their tye of christianity , and this of a family-relation beside , which doth not abrogate the former , nor derogate from it , but doth further corroborate and add more strength to it , as to make it more necessary and less elective , more frequent and less occasional , and to be now by domestick rules authoritatively regular for edification , which cannot so be by the simple tye of christian communion . . it speaketh of particular duties , wherein they should joyn , as first , here of sanctifying the sabbath in all the duties of it , adding more to our family-worship that day then other dayes , as well as to our secret worship , for the sabbath was to have its double offering . secondly , of praying , jerem. . ult . which is necessarily included in that mourning , mentioned , zech. . a fruit of the poured out spirit of grace and supplications , so sam. . davids blessing his family is to be unde●stood of his going before them in prayer to god for a blessing on them , not in common as a publick prophet , which he did with the people , but as a peculiar duty discharged by him to his family , whereof he was head . thirdly , of family fasting , or setting of time apart in the family extraordinarily for fasting and prayer , as in zech. . in that solemn mourning , and in esther . where it is recorded , that she and her maids ( who were her family ) and all the jews at shusan ( who yet could not have in that place a publick fast ) did go about that duty . fourthly , of instruction , a most necessary duty to instruct and teach the family the knowledge of god ; the command goeth expresly on this , deuter. . , . and . , . where we commanded to talk of the law within the house , to teach it our children diligently , or ( as the word is ) to whet it on them by catechizing , and to write it on the posts of our doors , and on the walls of the house , for what end i pray ? sure for this very end , that the house might have the means of knowledge in it , and that the knowledge of gods law might be taught and learned in it , and will any think that the walls should teach and the master be silent ? especially , seeing it is for the families behoof , that these things were written ? what if some in the family could not read ? which on several accounts might be ▪ then it would follow that they were lost , if there were no more nor other teaching then what was by writing on the walls ; when abraham commanded his house to keep the way of the lord , and to serve him , will any think he did not teach them , who he was , and how he should be served ? by proportion other things fit for edification , and as worship to god , come in here , particularly praise , ●s appeareth by the ▪ psalm , intituled a psalm or song at the dedication of davids house . . the scripture speaketh of , and holdeth out the duty of the particular members of the family , and that in reference to the stations they are in , and the relations they sustain and stand under , as of husband and wife , that they live together ▪ as the heirs of the grace of life , and so as their prayers may not be hindred ▪ of parents , that they do not onely provide for their children temporal things , but that they also being them up in the nurture and admonition of the lord , timothy ▪ . and . both children and servants are put in together . . the scripture speaketh of ordering of families by a special family discipline and authority , therefore it is called in abraham , commanding or charging his servants to keep the way of the lord , and tim. . a ruling of their own house well , with some resemblance unto ruling in the church by ecclesiastical discipline , with which it is some way compared , as having a fitness , or as being an evidence of fitness , for that . this discipline consisteth especially in these three , . in making good domestick laws for children and servants in ordering every thing aright , that concerneth the promoting of godliness and edification amongst them , and in timing of things rightly , so as every duty that is to be done in the family , may be done in the beautiful season of it . . in putting forth a paternal or parental and masterly authority in carrying on these ends , commanding or charging as abraham did ▪ ruling so as children and servants may be kept in subjection ; it is very insuitable and no wayes allowable , that masters should command in their own business , and onely intreat in the things of god. . in exacting an account of obedience and censuring disobedience ; job and david do reprove their own wives by vertue of the authority of their headship , david will not suffer a wicked person to abide in his house ; that is , when commands and rebukes will not do , he will even extrude and put away . if it be asked here , on whom doth the burden of discharging duties in the family especially lye , and what is to be thought of chaplains ▪ answ . i will not altogether condemn chaplains , for certainly , masters may make use of helps , and god as often blessed it , and that practise of levites being in families , deut. . verse . , ▪ ( though it was a snare through his own fault to that levite , who went seeking a place to sojourn in judg. . in micahs house ) seemeth to insinuate that there hath been , and might have been , somewhat of this , and good if well improved ; yet when putting the charge upon chaplains , either meerly for masters of families their own ease , and when they think themselves altogether exoned of that burden , because they have such with them , or when it 's because they think less of , and undervalue that duty themselves , or account it below them to catechize and instruct servants , or to pray in their families , or because they cannot bestow so much time on these duties , who yet can bestow much more idly , that is utterly culpable and inexcusable ; the burden lyeth on the master primarily and chiefly , and therefore he can never denude himself wholly of it , more then of his other necessary affairs , except when more publick affairs call him , or when infirmities impede him ; for here the command saith , thou , to wit , master , nor thy son , nor servant , &c. it speaketh directly and immediately to him , because the performance of the duty is especially called for from him ; so in that example of abraham it 's he that commandeth his houshold to keep the way of the lord , job himself offereth the sacrifice , david will not send home , but goeth himself to bless his house ( though they had other wayes much employment if that could excuse ) and the man that is to be chosen an elder , is such as ruleth his own house well ; having of a chaplain , will give no great proof of the masters own dexterity , yet we say , that one may for the better effectuating the end take help , though he cannot altogether devolve the burden on another ; yea , we think when the master is negligent or absent , duty falleth to be performed by these of the family , on whom the weight of his affairs doth in his failing or falling short , lye , if qualified ; so that amongst other defects they should make up this , or in such a case the most fit and best qualified in the family ought to be pitched on for this . from what hath been said family-worship appeareth to be so convincingly clear , necessary and important a duty , that any objections or scruples , that can be moved against it , most needs be but of little weight and importance , and may be easily solved and satisfied : it will not therefore be needful to condescend particularly on them : and as for the advantages that wait on the conscientious and suitable practise of this duty they are many , a few whereof we shall very briefly touch upon : as . it hath gods special approbation , testimony , and commendation , and he hath a great delight and complacency in the diligent and faithful practisers of it , genes . . verse . . it advanceth to a high degree of familiarity with god , and is attended with sweet communications of his mind as himself thinketh fit , ibid. comparing verse with verse . and . . it is readily and often followed with success more or less towards the spiritual good , and edification of servants and children , either in the masters life time , or when he is gone , gen. . v. . abraham will command his children and houshold after him , and they shall keep the way of the lord , they shall keep is emphatick and observable ; and with promised blessings on the master , or head of the family , ibid. that the lord may bring upon abraham , that which he bath spoken of him . . it is a notable mean of the propagation and encrease of the knowledge of god : o what plenty of the growth of the knowledge of god might , and would be , in the church , if all masters of families made conscience of family-duties ? and particularly of catechising and instructing them in the knowledge of the principles of religion ! and what can one minister do as to this alone in a numerous congregation , if all , or most , masters of families be negligent , who yet must answer to god for the souls of their children and servants , as well as the minister must for the souls of all under his charge ; these being under their charge , as well as the other are under his , as is clear , from this same command . . it very much furthers through gods blessing all the family for profiting by the ministry of the word , and for joyning in publick duties of worship , as is obvious . . it procureth , or at least , is a fit , hopeful and promising mean for procuring a suitable discharge of all sorts of duties , called for from the several members of the family in their respective capacities . . it is notably contributive , through gods blessing , for preventing many publick scandals in the church , whereby the name of god is much dishonoured , and the profession thereof disgraced . . the ruling of a mans own house well , doth not a little fit him , that is otherwise qualified for it , and called to it , for ruling in the house of god , tim. . . and by proportion for other publick employments ▪ whereof he is capable , and to which he is called . . it is waited with sweetly , smiling , quieting and satisfying reflexions in a strait , and particularly at death ; and failings in it ( let be utter neglects ) are waited then with sad and bitter challenges , as may be gathered from davids last words , sam. . . although my house be not so with god , &c. the contrary prejudices either of the utter neglect , or of the careless and overly performance of these family-duties , may be easily discovered by the due consideration of these fore-mentioned , and other such like advantages : and from all that is said on this subject the horrid aggravations of the grievous sin of neglecting family worship so clearly commanded , so much commended and pressed ; so much practised by the saints , held forth to be so advantagious in its practise , and so prejudicial and severely threatned in its neglect , cannot be but at first view obvious to any that will but with ordinary seriousness take notice of them . having cleared that this command is moral , not as to the setting a part of time for duty ( which every command supposeth ) but of so much time , particularly stinted and defined in the command : we come now to see what is specially commanded here ; the command divideth it self in a mandat , or mandatory part in the first words thereof , and in an amplicatory part , wherein it is more fully cleared and pressed : the . is , remember the sabbath-day to sanctifie it , or keep it holy : for the opening up and winning at the clear meaning whereof , we would consider three words . the first is , what it is to remember or ( as it is infinitively set down ) remembring to remember ; this is prefixed and would look rather like the inferring of something commanded already , then the new instituting of a command , and so indeed , it seemeth to suppose a day formerly institute and set apart for god ( as was hinted before ) which by this command his people are put to mind : it doth beside import these four with a respect it were to four times . first , a constant and continued duty at all times , and in all dayes ; that is , that we would remember , that god has set apart a seventh day for himself , and therefore every day we would remember to cast our affairs so , as they may not be impediments to us in the sanctifying of that day , and we would endeavour alwayes to keep our hearts in such a frame as we may not be discomposed , when that day shall come , and this affirmative part of this command bindeth semper or alway , and its negative ad semper , on other dayes as well as on the sabbath . . it importeth a timely preparing for the sabbath , when it is a coming , or when it draweth near , this remembring it calleth for something to be done in reference to it ; before it come a man by this is obliged to endeavour to have a frame of heart , that he may be ready to meet the sabbath , and enter kindly to the duties of it , when it shal come ▪ or otherways , if it come on him while he is in his common or course frame , and not fitted for it , it will say he has not been remembring it before it came . . remembring importeth an intenseness and seriousness in going about the duties of the day , when it cometh , and that it should be with all carefulness sanctified , and that men should be mindful of the duties called for , lest their hearts divert from them , or slacken , bensil and grow formal in them ; whereby mens inclination to forget this duty , or to be superficial in it , is much hinted at , this word we take to be moral , being a mean for furthering the great duty aimed at of sanctifying the lords-day , or sabbath coming . . remembring may import this , that the sabbath even when it is past , should not be soon forgotten , but that we should look on the sabbath past to remember it , lest by loosing the fruits of it , when it is by , we make our selves guilty of prophaning it . the next word is , the day of the sabbath . by sabbath here is meaned rest , as it is exponed by the apostle , hebr. . and that not every rest , but a holy rest from our own works , that there may be access to positive sanctifying of that day , for the sanctifying of that day is the end , and this is but a mean and necessary supposed help , without which the day cannot be sanctifyed in holy duties ; holy duties and our own works being for the time inconsistent ; besides , that rest on this day is not onely called for , as ceasing from our ordinary affairs in the time of worship is called for on any other day , but more especially and solemnly in respect of the day it self ; for at other times our duties require a time for them , and therefore that time cannot be employed in another ordinary work and in worship also , but here the lord requireth time and rest to be sanctified , and therefore we are to perform holy duties 〈◊〉 that time , because it is to be sanctified ; other times and rests are drawn after worship , this time and rest draweth worship necessarily after it ; hence it was that onely the jews feasts were called sabbaths , i mean religious sabbaths , not civil or politick , as their years were , because they included a rest upon destination to an ●oly use . that which is mainly questionable here is concerning the day , expressed in this command , concerning which may be asked , . what sort of day , or the quamdiu . ● . how often , or the quoties . . what day of the seven or the quando . . when we are to reckon its beginning . for answer to the first we say , there are two sorts of dayes mentioned in the scripture , one is artificial of twelve hours , so the jews divided their day , making ●heir hours longer or shorter as the day was long or short , but they kept up the ●umber of their hours alway ; the other is a natural day , which is a seventh part ●f the week , and containeth twenty four hours , taking in so much time as inter●eneth betwixt the suns beginning to ascend , after midnight , the nocturnal sol●ice , till it pass the meridional altitude , which is the suns vertical point for that ●ay , till it come to that same very point of midnight again , which is the suns natu●al course every twenty four hours , comprehending both the artificial day , which 〈◊〉 from midnight to midday , and the artificial night also , which is from midday to ●idnight again . the day mentioned here is the natural day , because it 's a seventh day , proportionable to each of the six dayes , given unto us , and they with the seventh making up the week , it must contain as many hours as any of the rest doth ; but the six dayes wherein god made heaven and earth , &c. are natural days ; therefore the seventh to wit , the day of rest , must be so also . let us only for further clearing and for directing our own practise speak here a word or two more , . we say it is a whole natural day , that is , as it 's usually employed by us on any of the six dayes for our own works , that as we spend so much time in our ordinary callings on other dayes , so would we employ so much in gods worship secret , private ▪ and publick on that day ; what proportion of time we use to give , or may and should give ordinarily to our callings on other dayes , we would give as much to god and his worship , to our souls , and our spiritual state on the lords day or sabbath . therefore ▪ . there is not to be understood here a rigid pressing of all these hours to be spent in duties of immediate worship , but our working and walking time , having a respect to our infirmities , and also to our duties , lest under pretext of infirmity we incroach upon gods day , and give him less then we give to our selves , or should and may give him : and so in scripture they accompted , what is betwixt rising and going to bed , as still the work of one day , or one dayes work ; for as god in conceding six dayes to us , hath yet so done it , as there may be a reserve of particular times for worship called for from us to him every day for keeping up our communion with him ; so on the seventh day doth the lord allow so much conveniency of sleep and other refreshing , as may be subservient for the main end of the day , these being works of mercy and necessity , which christ allowed on the sabbath , which was made for man , and not man for the sabbath . . yet care would be had lest under pretext of these we exceed , and apply too much of what is the lords unnecessarily for our selves and on our lusts ; and if we will wake for ordinary business , and keep up on such and such a dyet , other dayes , yea if we might do it , or others no more strong then we , do it , the pretence of infirmity will not excuse us , especially seeing hardly it can be often instanced , that timeousness at gods work in that day , or earnestness and continuance in it , hath proved hurtful , which we may account as a part of gods blessing on the seventh day , that less meat and sleep may be as refreshful as more at another time ▪ thus much for the quamdiu , or the continuance of the day . secondly , it may be enquired how often by vertue of this command that day doth recur ? if it be one of seven ? or , if it be the very seventh ? and so if this day be to be taken definitely for the very seventh day after the creation , or indefinitely for one day of seven , as the lord should otherwayes determine , or had elsewhere determined ; a stricting then to a day : but not any particular day by vertue of this command , but to such a day as was formerly described or prescribed from the beginning , during the jewish state , and to such another day as god should after christs coming reveal unto them , and pitch upon for his service ? for taking it for granted , that a seventh day as moral is commanded , it followeth to be inquired , whether it be the seventh in number , that is , one of seven , or the seventh in order , that is , the seventh day ? for answering this we would permit , , that there is a great difference betwixt these two ; the one , to wit , that there be a seventh doth concern the matter and substance of piety ; the other , to wit , which of these seven it be , is more circumstantial and is alike , if it be appointed by god , and have the blessing . . that it is usual for god in his commands concerning worship , not at first to express a particular definitely , but to deliver it in the bosome of a general indefinitely , mediately , and by clear consequence , as it were several species under one genus . as for instance , ▪ when deut , . . he commandeth his people to offer their sacrifices in the place which he should choose , here there is a stinting or astricting of them to the place which god should reveal unto them ; this before the temple was built , tyed them to the ark , and sometimes to one place , and sometimes to another , as it was removed and placed , till it was brought to jerusalem ; but after the temple was built and chosen for the place , it astricted men to that ; yea when the temple is destroyed , and christ come , it a stricteth men to no place by another , but it obligeth men to worship god every where in spirit and truth : it 's true , this is a ceremonial precept , and will not hold in all things , especially as to its oblition , yet while it stood by a positive authority or precept , it sheweth that god may command a particular , as one day of seven , and yet not instantly so determine , but that one and the same command may inforce to diverse dayes at diverse times , upon supposition of gods manifesting his mind , even as by one command men were astricted successively to diverse places . see it instanced in the second command , wherein god requireth such a worship , as he himself should prescribe , which is the moral affirmative part of it , and dischargeth all worship by images , that is , the moral negative part thereof ; by vertue whereof believers were then tyed , to offer sacrifices , to circumcise , to keep the passover , &c. but now believers are tyed to baptize , to celebrate the lords supper , &c. yet by vertue of one and the same command ▪ so here , that command which requires the seventh day from the jews , may require the first day from us christians , for the sabbath , because these particulars are not expresly ▪ directly , and immediately called for by these commands , but indirectly and by consequence ▪ yet this second command tyed the jews to abstain from blood , and to circumcise , before the ceremonial law was added to them , because these commands were formerly revealed to them , but it tyed them to these accidentally ( to say so ) and by consequence only , even so we say of the fourth command as to the seventh day , it being instituted before : consider for this exod. . . where six dayes for gathering of manna , & a seventh for rest , are spoken of . a third instance is in tithes , which was the lords requiring apart of their means or substance , as this was apart of their time ; he there required the tenth part of their increase , as here he doth the seventh part of their time ; yet god , in proportioning their estates , did not particularly limit to any exact and precise order , but as to this proportion of their estates whatever they were ; so we say here , had not the day been determined other wayes then by this command , it would not have implyed any particular definite day of the seven , . we premit , that though the seventh day be called moral , as is expressed in the command , or understood , yet it is but moral positive , and so alterable at the will of the law-giver , and therefore the question would not be much different , if acknowledging the seventh day to be commanded to the jews , as well as one of seven , we yet asserted the seventh to be discharged , and one of seven to be still retained ▪ for so one of seven would be binding now , and not the seventh . . yet lest we should seem to admit somewhat changeable in the very command it self precisely considered , we would put difference betwixt the commanding part of the law , and its explicatory part ; the command may be moral and indefinite , although some things in reasons and motives were not so ▪ as in the preface which inforceth all the commands , & in the promise annexed to the fifth ▪ there was something peculiar to that people , yet cannot we cast off all because of that ; suppose there had no more been in this fourth command , but remember in the day of rest to keep it holy , that would not have inferred the seventh day , though we think the jews , because of its former sanctification , would have been obliged to keep that day by vertue of this command : and suppose that in the explications or reasons there may be something added peculiar to that people ( which cannot be a seventh day , but at the most ( if any thing ) the seventh day ) yet that which is in the commanding part , will still stand moral , to wit , that the day of rest should be remembred ; and if it can be made out that it was determined to the jews to sanctifie the seventh day ( though it were in the reasons added ) and to us afterward to sanctifie the first day , they will be both found to be a seventh day , and a day of rest , and therefore to be remembred and to be sanctified ; this would resolve into the same thing on the matter ; yet we conceive it safest to assert that in this command god hath set apart a seventh day to himself , which is to be sanctified by us , by our application of it to holy uses , but doth not by it expresly , directly , and primarily bind to the seventh day , but secondarily and by consequence , to wit , as it was other wayes before declared by him , and so it bindeth now that same way to the sanctifying of the first day of the week , as being now revealed by god , just as in the former instances or examples we touched upon . that a seventh day ( whatever it be which is chosen of god ) and not the seventh day in order , is to be sanctifyed by vertue of this command , as injoyning that , as the substance and matter of it , may be made out by these arguments . arg. . that which is the substance of this command is moral , and bindeth perpetually , as we have formerly proved ( for if its substance be not moral , then it sel● is not so either ) but that a seventh day should be sanctified hath been maintained in the church by the apostles in their retaining the first day of the week , while the seventh hath been laid by and never used ; therefore it was not the seventh , but a● seventh day which was primarily commanded in this command ; so that no particular day is instituted here more then any positive service is prescribed in the second command : yet the observation of what was prescribed , or should be prescribed was included . even so it is here in reference to that day ; and as we may inferr that the second command injoyned not such and such ordinances primarily , because they are abolished ; and that such as were negative or prohibited , a● not making of images , are moral , because they are continued , and images are to be rejected ; just so may we conclude that a seventh day here was primarily commanded , and is moral because it is continued , and that the seventh was not so commanded , because it is rejected and laid aside . this argument especially made out in the designation of the lords day will prove this , for if that seventh day was the substance of this command , then either it is to be continued as moral , which were against the current of the new testament , wherein , as christ hath set forth different ordinances , so a different chief solemn time for worship ; or we must say that this fourth command belongeth not to us at all , the contrary whereof we have made out : it must then follow , that it was not the seventh day , but a seventh day which this command respecteth , which therefore belongeth to us , as it did to the jews , as well as any other command ( and particularly the second command ) doth . arg. . if god hath put a difference some way betwixt the sabbath commanded here , and the day of his own rest , the seventh day , then it would seem its not that day which it commanded : but he hath put a difference , first , in the mandatory part , remember ; what ? not the seventh day , but the sabbath day , or day of rest : . in the blessing , it is not said , he blessed the seventh day , but the sabbath ; therefore is that difference so palpable , as being specially intended ; whereas if the scope of the command were only the seventh day , it had been much more clear to have set it down other wayes ; and no other probable reason of the difference can be given . arg. . either a seventh day is commanded primarily , and then the seventh but secondarily and consequentially , or the seventh was commanded the jews primarily , and one of seven but consequentially ( for both were commanded to them ) and the first , to wit , the seventh as being in use before . but it cannot be said that the seventh day was primarily commanded , and one of seven consequentially only , because the general is first commanded , and then the particular ; as when god required tithes of increase and cattle , by the command of tithes he first required the proportion , and then what particular proportion as to order , he himself should carve out to them ; and so consequently came in the tenth beast ( which passed under the rod ) by a particular command , lev. . , ▪ because there god determined ; but if that tenth had not been set down , the general command had but determined upon the tenth of cattle , as of sheaves , or bolls of corn , even so it is as to the day , the command requireth one of seven primarily : but that it is this seventh , followeth from another determination . arg. . if the moral grounds and reasons which press this command do most directly respect a seventh day , and not the seventh ; then it s not the seventh day , but a seventh day , which is primarily commanded in it ( for the reasons bear out especially what is moral in it , and principally intended ) but the moral reasons pressing it plead more strongly and directly for a seventh day , and but indirectly for the seventh day as it was then instituted ; ergo , &c. that the reasons do directly press a seventh day , and in a manner stick closely to it , may thus be made out . . if the reasons equally press on us the first day , and the observation of it ( supposing it now to be observed according to divine warrant ) then they do not primarily press the seventh , but the reasons equally press on us the first day , ergo , &c. the major is clear , for the same thing cannot press two different dayes primarily nor equally ; that the reasons concern us as well as them upon the supposition aforesaid , may thus appear : . they are universal , and do not belong to that people more then any other , for the concession of six dayes is to all , and gods example of resting , concerneth all . . if the breaking of that command be equally sinful to us with them , and strike against the equity of the command , and gods example in us as well as in them , then these reasons concern us also , and us as well as them : now that they do so , and agredge the sin of prophaning our lords day as they did the sin of prophaning their sabbath , we must either grant , or we must deny that they concern us at all : beside the weight of a challenge from the conscience by vertue of them , will put a tender heart out of question of it , seeing god giveth us six dayes to our selves , as he did to them , and his example proposed to us ought to be respected by us , as well as by them , and the same general equity is in both . . if the reasons be a sufficient ground of allowance to us for six working dayes together , even the last six of the week , as they were to them for the first six ; then they determine not the seventh day to be the day of rest primarily , but a seventh following these six of labour ; but they do allow us warrantably to work six dayes , even the last six of the week ; ergo , they do not determine the seventh day primarily ; the connexion of the major seemeth to be very clear : for first , these must stand and fall together , if the concession ( to call it so ) concern us in the six working dayes , so must the reservation of a seventh . . as the concession concerneth us in the six working dayes , so must the prohibition of work on a seventh of rest , for the one determineth the other , if the concession be for six in number , so must the prohibition be for a seventh in number ; but if the concession be of six in order , then it is the seventh that is to be reserved , and if the seventh be related to in the prohibition of work , then the concession must look to the first six dayes , which it doth not , as we have shewed . and therefore . seeing the six dayes concession looketh to six in number , so many thou mayest or shalt work together ▪ and no more , the prohibition must also respect the number , to wit , a seventh ▪ and not the seventh day : the minor will be clear to the judicious considerer , by a particular application of the reasons of the fourth command . further , if the concession respect not the number , but the order ( as it must ▪ if the prohibition of work on the seventh respect the order and not the number ) then . what warrant have we for our six work dayes ? if it be not here , where is it ? for sure we cannot take gods time without his order and warrant : . and more especially , then could not we by vertue of this command plead allowance for working six dayes different from the first six ; if so , we would not be astricted by the command to sanctifie one ( seeing the one inferreth and determineth the other , and they must go together ) which were absurd . yet again , it may be made out that the reasons press a seventh , and not the seventh by considering the words and force of the consequence in both . the first reason is , six dayes shalt thou labour , but the seventh is the lords . . it sayeth not , take the first six , but of seven take six to labour , and give the lord the seventh , for he has reserved it to himself . . the same equity is in the inference for a seventh ; that is , for the seventh , if not more ; he has given thee six , therefore give thou him a seventh , will conclude more formally then give him the seventh ; a seventh is the seventh part of time as well as the seventh , which is the equity the command goeth on . . had the command intended to inferr the seventh primarily , it would have been more clearly expressed thus , he hath given thee the first six , therefore give thou him the seventh . the second reason from gods example inferreth the same , he wrought six and rested the seventh , do thou so likewise , and so these that work six and rest a seventh ( as we now do ) follow gods example , as well as they that wrought six and rested the seventh did . arg. . if the positive part of the command must be expounded by the negative , & contra , then it concerneth one of seven , and not the seventh : but the first is true , . to positive part commandeth a day without respect to its order , therefore the negative doth so . . the negative is to be resolved thus , ye shall not work above six , not thus , ye shall not work above the first six , as the event cleareth . . if it be not the first six , but six , that is , in the concession , then it is not the seventh , but a seventh that is in the inhibition , but the first is clear , ergo , &c. arg . if this command , for the substance of it , concern us , as being moral , and bind us to the first day , and the sanctifying of it equally , as it obliged the jews to the seventh ; then it s one day of seven and not the seventh ▪ which is intended primarily by it : but it bindeth us to the first , ergo , that its moral , and bindeth us now , is cleared . thus . it either bindeth to this day , or to nothing , therefore it primarily granteth six , and not the first six , for labour , and by clear conseqnence intendeth primarily a seventh , and not the seventh , for a day of rest . . if it be a sin against this command to break the lords day or christian sabbath , and prophane it , then it obligeth us to it , and that directly ; for indirectly and by consequence the breach of the sabbath is a sin against any , or all of the three former commands ▪ . if the prophaning of the sabbath be forbidden on this ground , because it is the lords ( as it is in this command ) then prophaning of the lords day is equally forbidden in it , because its the lords , and is now appropriated to him according to his own will. . the testimony of mens consciences , and the constant challenges of all ( when tender ) as being guilty of breaking this command when ever they prophane the lords day , do convincingly hold forth that this command concerneth , and are as so many witnesses of it ; and consequently prove that it is not the seventh day , but a seventh day , whether instituted , or to be instituted by god , which is the substance of it , and primarily commanded in it ; for its never counted a breach of this command to neglect to sanctifie the seventh day , neither do the consciences of well ▪ informed christians challenge for that , though they do most bitterly for the other , as is said . in sum , suppose now the first day being instituted , that the command were to sanctifie the sabbath ▪ we would understand it of the first day , because it s already instituted ; and the same reasons will inforce it , even so the seventh day came in then , because it was formerly instituted ; beside the sabbatisme signifieth not this or that day , but what day soever , shall be by god solemnly set , or is set apart for holy rest ; and the command will run for our observing the lords day , supposing its institution as well as it did for that ; although it more directly tye them , yet it doth so but as a reason , even as the preface prefixed to all the commands , and the promise affixed to the fifth , concern them literally ; yet are binding in so far as they are moral , as appeareth by the apostles applying the last , ephes . . . without relation to that particular land or people , but as applicable and common to any land or people making conscience of obedience to gods commands . but here it may be objected , . the jews kept the seventh day . answ . . not by vertue of this command , but by its prior institution , even as they were obliged to sacrifices and circumcision by the second command , though they were not particularly named in it . . so we are obliged to the keeping of the first day of the week by this fourth commandement : yet it followeth not , therefore this is expresly commanded in it , there being indeed no particular day primarily at least instituted in it . . it may be objected , but god rested the seventh day ? answ . gods rest is not principally proposed as the reason of that seventh day , but that he rested one day ▪ after six imployed in the works of creation ▪ i'ts to inferr the number ▪ not the order , otherwaies it would not concern us . . the seventh relateth not to the order of the dayes of the week , one , two , three , &c , but it 's called the seventh with respect to the former six of work . thus much for the quoties and quamdiu , how often the sabbath recurreth , and what is the day . it remaineth here to be inquired what is the beginning of the sanctification of this day ( which belongeth to the quando ) or wherefrom we are to reckon it , seeing it 's granted by all to be a natural day ; now it is questioned mainly , whether its begininning is to be reckoned from evening about sun ▪ setting or darkness , to sun ▪ setting the next day , or if it be to be reckoned from morning , that is ( as we fix it ) when the sun beginneth to ascend towards us after midnight , which is morning largely taken , as its evening largely taken , when the sun beginneth to decline after mid-day . in this debate then , we take morning and evening largely , as they divide the whole natural day , so the morning is from twelve at night to twelve in the day , and the evening from twelve in the day to twelve at night : and it must be so here , for . moses ; gen. . divideth the natural day in morning and evening , which two put together , make up the whole day ; and these six dayes , made up each of them of morning and evening , are natural dayes , the whole week being divided in seven of them : and that reckoning from gods example is no doubt proposed for our imitation in this . hence the morning watch was before day , and the morning sacrifice about nine of the clock , so the evening sacrifice was about three in the afternoon , and the evening watch about nine at night ▪ . it is granted by all , and is clear from this command , that as we account the six working dayes of the week , so must we account the seventh , for one must begin where another endeth ; and if one of them begin at the evening or morning , all the rest must do so likewise . . we suppose the sanctifying of the ordinary sabbath was from morning to evening , i say , of the ordinary sabbath ; because for extraordinary sabbaths , as of the passover . exod. . and of the atonement , levit. . there were special reasons ; and though otherwayes they were to be sanctified as sabbaths , yet that they were to begin in the evening before , was added as aspecial solemnity of these solemn times , and therefore the example or instance of these will not be concludent here to the prejudice of what we assert , but rather , to the contrary , seeing there is a particular excepting of them from the ordinary rule , and the particular intimation of their beginning in the evening , will rather confirm our assertion , that the ordinary sabbaths did begin in the morning . . it s not questioned , if on the evening before , people should be preparing for the sabbath following , we said that this is included in the word remember ; but if we speak of the sabbath to begin at the evening before , then it will be comprehended as a part of the very day , and so it will conclude the work or observation of the day to close at the next evening . we conceive , especially to us christians , the day is to begin in the morning , as is said , and to continue till the next morning , for which we reason thus . arg. . as other dayes begin , or as dayes began at the first , so must this , but days ordinarily begin in the morning , ergo , &c. if the first six of moses's reckoning begin so , then this beginneth so also , but they do begin so , which may be cleared from gen. . where the evening and the morning make the first day after the creation . . if there the morning and the evening do fully divide the natural day , then the morning must go before the evening , every morning being for its own evening : but they do divide the natural day , all being comprehended under six dayes , ergo , &c. the consequence is clear , to natural sense , for the fore-noon , which is the morning must be before the afternoon , which is the evening ; the ascending of the sun is sure before its declining , and seeing the morning natural ( to speak so ) of the natural day , is from the twelfth hour at night , this must be the beginning of the day . again , the question then , being onely , whether to reckon the evening or the morning first ; it would seem necessary to reckon the morning first ; for if the evening be first , that evening must either be , . the evening of a day preceeding morning , seeing every evening supposeth a morning to go before it in proper speech ( and i suppose the history of the creation , genes . . is not set down in metaphorical terms ; ) or . it must be an evening without a morning , and that in proper speech ( here used ) is absurd , and seems also to be as impossible in nature , to wit , that there should be a consequent and posterior evening or afternoon , without a preceeding morning or forenoon , as that there should be an effect without a cause ; or . it must be the evening following its own morning , and so that morning must be lost proceeding the first evening recorded , gen. . the evening and the morning were the first day ; which to affirm would not onely be absurd , but would also manifestly fasten the loss of a dayes time on the scriptures calculation : and it seemeth hard in all speech and scripture-phrase , to put evening before its own morning , seeing there must be both morning and evening in each day ; neither doth the scriptute speak any way of evening , but when its drawing towards night , which still supposeth the morning of that same day to be passed , or else we must divide the day in the middle of the artificial day , and make the natural day begin at twelve of the noon ▪ day , which will be as much against the scripture phrase , that reckoneth still the whole artificial day as belonging to one natutal day , the artificial day and night being the two parts of one whole natural day . all the force of the opposite reason is this , the evening is first named , ergo it is first . answ . moses his scope is not to shew what part of one day is before another , but to divide one day from another , and to shew what goeth to make a whole day , to wit , an evening and a morning ; not a morning alone , but an evening added to the morning which preceeded , that made the first , second , third day , &c. as one would reckon thus , there is a whole day , because there is both evening and morning ; in this account its most suitable to begin with the evening , because it presupposeth the morning , and being added to it , cannot but be a day , whereas it is not so proper to say morning with the evening , as evening now added to its morning compleateth the first day , and evening now being past as the morning before ▪ god did put a period by and with the evening to the first day , it being the evening that compleateth the day , and divideth it from the following day , and not the morning : as one would say , the afternoon with the forenoon maketh a compleat day , and the afternoon or evening is first named , because . the day is not compleat without it , seeing it compleateth it ; . because the day cannot be extended beyond it , now the first day is closed , because the evening of it is come . arg. . what time of the day god began his rest ▪ we must begin ours , but he began his in the morning of the seventh day , the artificial night having intervened betwixt that and the sixth , which is clear ; for . gods resting this day is more then his resting in the other nights of the six dayes , it being granted by all , that he made nothing in the night . . there had not otherwise been any intermission betwixt his labour and his rest , which is yet supposed by distinguishing the dayes . again , if by vertue of the command of a day to be sanctified , we should begin the night or the evening before , then , these two or three absurdities would follow , . then we would confound the preparation by the word remember , and the day together . . then we christians might also , by vertue of the concession of six dayes for work , begin to work the night before monday , as the jews on this supposition might have begun their work the night before sunday . . then we were almost no sooner to begin the sanctifying of the day , then to break it off for rest , and when its sanctification is closed , as soon to fall to our ordidinary callings . arg. . if by this command a whole natural day is to be employed for duties of worship , as another day is employed in our ordinary callings ▪ then is it to begin in the morning , the antecedent will not be denyed , the consequent is thus made good ; if men account all the labour of their working time from one nights rest to another , to belong to one day , then must they begin in the morning , or else they must account what they work after the first evening to belong to another day , but that way of reckoning was never heard of , the twelth hour belonging to that same day with the first hour . again , if by this command a whole artificial day together ( that is , our waking and working time betwixt two nights ) be to be employed for gods worship , they its beginning must be in the morning , for if the latter or following evening belong to this natural day before sleeping time come on , then the even before cannot belong to it , for it cannot have both ; but by this command a whole waking day ▪ or an artificial day is to be sanctified together , and the even after it before waking time end as well as the morning : therefore it must begin in the morning , and no● on the evening before . further , if by vertue of the concession of six working dayes we may not wor● the evening after ; then the day beginneth in the morning , for the week day following must begin as the sabbath did ; but the former is true , ergo , &c. thes● things will make out the minor . . it can hardly be thought consistent with thi● command to work immediately , when it groweth dark before folks rest . . i● said luke . verse . and . verse . of the women that stayed from the grave till the first day of the week , that they rested according to the commandment on the sabbath day , and early in the morning came to the sepulchre . . because christ accounteth a whole natural day , that which lasteth till men cannot work , . gods working dayes ( to say so ) were such , he made not any thing in the evening before the first day . . the ordinary phrase , to morrow is the holy sabbath , exod. . , &c. sheweth that the day present will last till to morrow come , and to morrow is ever by an intervening night : so if on the forbidden day men may not work till to morrow , then that evening belongeth to it by this command , and if on the sixth day the seventh be not come till to morrow , that is , after the night intervene , then it doth not begin at even , but so it is in these places and phrases . yet again , its clear that in all the examples of ordinary sabbaths keeping and sanctifying in scripture , they began in the morning : for instance , it is said , exod. . . some of the people went out to gather on the seventh day , no doubt , in the morning , for they knew well there was none of it to be found any day after the suns waxing hot ; they might have dressed of it the night before , and not been quarrelled with , they being forbidden gathering on the sabbath : the proofs of the former argument give light to this also . there are yet two arguments to be added , which do especially belong to us christians , for clearing the beginning of our lords day to be in the morning ; the first is taken from christs resurrection thus : that day , and that time of the day , ought to be our sabbath , and the beginning of it when the lord began to rest after finishing the work of redemption , and arose ; but that was the first day in the week , in the morning , ergo , &c. this bindeth us strongly who take that day on which he arose to be our christian sabbath . the second is taken from the history of christs passion and resurrection together , wherein these things to this purpose are observable ; . that he was laid in the grave on frydays night , being the preparation to the great sabbath , which followed : . that the woman who rested and came not to the grave till sunday morning ( to use our known names ) are said to rest according to the commandment , as if coming sooner , had not been resting according to it . . that his lying in the grave must be accounted to be some time before the fryday ended , other wayes he could not have been three dayes in the grave , and therefore a part of frydays night is reckoned to the first day , then the whole sabbath or saturday is the second , and lastly a part of the night ; to wit , from twelve a clock at night , belonging to the first day or sunday , standeth for the third , and so he arose that morning , while it was yet dark , at which time , or thereabouts , the women came to the grave , as soon as they could for the sabbath , and therefore their sabbath seventh-day ended then , and the first day sabbath began . we now come to the third general question concerning the change , to wit ▪ the change of the seventh day into the first day of the week ; where first , we shall sum up what is moral in this command , and then secondly by some propositions clear the change and its consistency with this command . to the first then , this command doth morally and perpetually oblige to these : . that there be a solemn time set apart and observed for worship : . that this should be one day of seven : . that it should be such a day , the very day , which god commandeth , the sabbath of his appointment , whatever day it should be : . that it be a whole natural day of twenty four hours , yet having an artificial day together undivided : . that six , and no more but six ; working dayes intervent , and that these be together in a week ; and therefore . that the sabbath be a bounding day , dividing one working week from another ; if then six working dayes must be in one week , and go together , this will follow also , that the sabbath must be the first or last day of the seven . as for the propositions clearing the change and consistency of it with this command , the first shall be this . the sabbath may be changed from the last or seventh day to the first day of the week , without any derogation to this command or inconsistency with it ; for all that is moral in it , to wit , a day , and one day of seven , and a bounding seventh day , leaving six for work together , remain untouched by the change : beside , the seventh day not having its institution from this command expresly and directly , but only accidentally ( the particular day whether the jews seventh day , or the christians first day of the week being supposed by the fourth commandment as instituted , or to be instituted elsewhere ) as is said , and its first institution , gen. . being onely a positive and temporary law , may be therefore changed , and yet the fourth commandment keep ▪ intire ; we need not insist in further prosecution of this proposition , much being spoken to it on the matter already . . propos . not only may the seventh be altered from what it was under the law to another seventh day under the gospel , but it is meet and convenient from good reasons ) even in the command ) that it should be so . for . if these two ages , before christ , and after him , be looked on as diverse worlds , and if the redemption by christ at his coming be accounted the making of the one , as gods creation was of the other , then its meet that when the world is renued by redemption , the sabbath day should be changed for memory of that , as well as it was instituted at first for the memory of the former , there being the same reason for both : but they are looked on as two distinct worlds , and called so in the plural number , heb. . . and this last world distinguished from the former , hebr. . . and the redeeming of the one is looked upon as the making of the other , therefore from that day forth the day of rest is to be such as may relate to both , now the day being changed to the first , it remembreth us of gods rest at the creation by distinguishing six dayes from the seventh , and it remembreth us of the new creation by putting christs resurrection in the room of the former . arg. . if the new world be a work as much for the glory of god , and as comfortable to men , when it s begun and closed or finished by the work of redemption , as the making of the old world was , then the day of rest of the new world is to be made to relate to that , much more , if the redemption of the world be more for the glory of god , and for the comfort of men ; then by the ground on which the seventh day was at first instituted , it s also again to be changed , to wit , the memory of gods great work ; but both the former are true : ergo , or thus , if the ground that made the seventh to be chosen for the sabbath in the old world be changed in the new , and tha● ground agree better to another then to it ; then it is to be changed : but the ground whereupon the old seventh day was preferred is now changed , & there are grounds to prefer another day to it for the same ends ; therefore it is meet the day be changed also : or thus , f the perfecting of the work of redemption , and the rest of the mediator after it , be as much to be remembred as the work of creation and gods resting after it , then the day is to be changed , but so it is , ergo. arg. . if by christ in the new world all the levitical services be changed , and the ceremonial worship of that day ; then it is meet that the day also should be changed : . for shewing the expiration of that worship and law , it being hard to keep that day , and to distinguish it from the jewish former worship : . to keep christians more judaizing , and to abstract them even from former services of the sabbath now abolished ; just as now no particular family hath the priesthood , as levi had it before , nor no particular nation hath the church confined in it , as that of the jews had ( though these were not typical properly ) yea , it would be such a day as would point out the evanishing of former ceremonies , which the inbringing of the first day abundantly doth . arg. . if the worship and ordinances of the new gospel-world be eminently to hold their institution of christ the mediator , and to be made some way relative to his redemption past ; then it is meet for that end that the sabbath-day be changed , so as it may be dependant on him as all other worship is , that is moral-positive or positive-moral , and that cannot be done well , if the former day be kept unchanged , at least not so well , as when it is changed ; but the former is true , all gospel-worship holdeth of him sacraments , prayer , praise , ministry , &c. ( now sacraments , as they seal are not ceremonial , for the tree of life was instituted to be a seal of the covenant of works in the state of innocency before the fall , while there were no typical institutions of a saviour to come , and so sacraments as they are seals may be continued , as perpetual pieces of worship , without hazard of typifying a saviour to come ) therefore he instituted new ones , and that with relation to his work of redemption , considered as past : hence also his prayer or pattern is called the lords prayer , and his sacrament of the supper is called the lords supper , because instituted by him and relating to him ; in this sence it is peculiarly said hebr. . . that god put in subjection to him the world to come different from what was before , and he is put as the son in the new testament in the place of moses , who was the law-giver and faithful servant in the old , heb. . upon this ground we think that day is called , hebr. . . the lords day , to bring it in a dependance on jesus christ , and to make it respect what is past of the work of redemption . arg. . if the day of solemn publick worship be a piece of gods worship , capable of bearing a relation to christ to come , and falling out under the mediators kingdom properly ; then when he cometh in the new world , it is meet it should be changed . . to shew he is come . . to shew he is absolute over the house and worship of god. . some way to preach his grace and redemption in the very change of it : but it is a piece of worship and tribute of our time ( as is said before ) and a piece of worship capable of his institution and remembrance ( therefore called the lords day ) which could not be , were not a day of worship capable of that ; and it falleth under the power of christ , who matth. . even as the son of man is lord of the sabbath ▪ and why is that power pleaded in that particular of the day so often , if it were not to shew , that there is reason by his coming to look on the sabbath as under him , even as all other worship was , which stood by gods positive command , even as this did ? arg. . if by this command the day of rest from gods most solemn work be to be our day of rest ; then after christs coming ( not so before ) not the seventh , but the first day is to be observed ; but by the command the former is true . again , if that day be to be kept in reference to any solemn work of god , which was the first day after his perfecting it , then the first day is to be kept : but by the command the former is true , because our resting day is to be kept in reference to the work of redemption , and therefore must be on the first day , which was the day after its closing and perfecting , as to christs suffering and labour , though not as to its application , even as the seventh was of gods resting from the work of creation , though not from his works of providence . arg. . if the seventh day which the jews kept , had any peculiar tye or motive unto them , which by christ is now taken away ▪ then it was meet that at christs coming that day should be changed . we would understand here , that there might be somewhat peculiar or typical in their seventh day , and yet nothing so in the fourth command , which commandeth one of seven , but not the seventh : and though we could not particularly pitch upon what is typical or peculiar in it , yet may we conceive that something there is , as in tythes , offerings , &c. though the particular thing which is typified be hardly instructed : as . if its beginning was on the evening to them ( as some think ) the reason of it was peculiar , to wit , their coming out of egypt at evening , exod. . and in so far at least it would be peculiar to them ; and by christs rising in the morning is changed . . it 's pressed peculiarly on the account of gods redeeming them from egypt , they had that to think on , that sometime they were , where they got not liberty to rest any day , therefore should they ease their servants , as it is deut. . . . this holdeth especially , if it was on the seventh day that their freedom from egypt began , exod. . ( which was after that , made the first day of their year ▪ that is , the morrow after they did eat the passover ) as it s made probable by some . . it was peculiarly discovered to them by gods raining manna from heaven six dayes , and by his with holding it from them the seventh . ▪ it was peculiarly accompanied with special ceremonial services beyond other dayes . ▪ god 's manner of dealing with them before christ , was to press duties by temporal and external advantages expresly , and more implicitly by spiritual mercies , therefore it was most agreeable to that way and time to press the seventh day on them which minded them of the benefit of creation ; but it 's otherwise with the church under the gospel : hence their sacraments had respect ( externally ) to their deliverance from egypt and temporal things , whereas ours have respect purely to what is spiritual . ▪ the apostle col. . . taketh in their sabbaths with their other dayes , and though he take not in all dayes alike , yet it can hardly be denyed but their seventh-day sabbath cometh in there , where all the jewish times are put together : therefore it would seem there is a type , not in the command , but in that day , though not properly , yet accidentally in respect of its worship , end , application , &c. complexly taken , and that therefore this seventh ▪ day sabbath is expired at least , if not repealed , seeing that , dayes and times kept by the jews are enumerate with their other services which were antiquated ; even as when the apostle condemneth difference about meat or drink , his meaning is not to condemn , what difference is made in the lords supper in the new testament , but what is from the old , so may the same be said of dayes ; it s their old difference he cryeth down . propos . . as its meet that the day of worship under the gospel , should ●e another then what was under the law ▪ and should therefore be changed ; so it s meet that the change should be into the first day of the week , and to no other day . for , . no other day has been honoured with so many gospel priviledges , as . with christs resurrection , matth. . it was the first day of his victory and rest : . with christs appearing twice , at least , on it to his disciples , singling it out from other dayes ; or his appearing is for no purpose particularly recorded by the evangelist john to have been on that day , if there were not something remarkable in it beside what is in another day : . the spirits giving at pentecost , acts . will be found to be on the first day of the week , now no other day can claim so many priviledges , and so many wayes relate to christ . . if the ground , upon which the seventh day under the law was preferred during that world , do in this renewing of the world agree onely to the first day of the week ; then is the first day to succeed ; but these grounds proportionally agree onely to the first day under the gospel , which agreed to the seventh under the law. ergo. that which made the seventh day preferrable was . . that god had ended all his works on the sixth , and rested the seventh ; it was the first day after the creation ; so the first day of the week is that day on which christ rose ( having perfected the work of redemption , and obtained victory over death , under whose power some way for a time his body was before that ) and was thereby manifestly declared to be the son of god , to wit , by his resurrection from the dead , rom. . . . the force of the example will hold here : god made the world in six dayes , and rested the seventh , therefore rest ye with him ; so christ having for a time suffered , fully overcame the first day , and began his estate of exaltation , therefore rest with him , and rejoyce that day , it being the beginning of this new joy full world. . no other day can be substituted in place of the old seventh day , reserving intire the morality of this command ; therefore it must be this that is put in the place of that ; for this command requireth , . one day of every seven , allowing six of every seven to work , and that together : now if the day had gone beyond the sabbath ensuing , it had not been one day of seven , if it had been the second , third , or fourth day , then the six working dayes had not gone together . but now the first being appointed for god next to the seventh , god hath his part or tribute called for , and then came six working dayes together unto us of that same week , and so still they run , god hath one , and we have six of the same week . if it be here objected , that this way , the new world is begun with a sabbath , whereas the sabbath closed and ended the old world. answ . . thus god hath no loss of what he required ; for this way , no week wanteth its sabbath ▪ . it s most suitable that the old world should end in a sabbath , and the new begin in a sabbath , that so the worship of the new ( which most distinctly discovereth the change ) might the more immediately and convincingly preach the change , which could not so well have been done i● working dayes of both had met together , or a working day of the one , and the sabbath of the other . . though the old sabbath was the seventh in order from the creation , yet it was the first day after mans creation , god beginning as it were , and entring him with that , even so when men are brought into this new world or change , god will begin it with gladness and joy to them . propos . . the day of solemn publick worship required to be observed by this command , was really changed from the seventh or last day to the first day of the week , according to the former grounds . that it was really changed , may be made out by these . . that the apostles and primitive christians after christs resurrection and ascension , had their solemn day for meeting to worship god , yet neither did they by themselves together in practise keep the seventh , nor by command appointed it to be kept , nor gave it the title of the lords-day : it s true , that often they kept it in a sort with the jews , as they did pentecost , for the opportunity of the multitude coming together on these dayes , or to bury it with honour ; as they did practise for a time several of the jewish rites antiquated for their gaining , and till they were fully informed of their abolition ▪ but in constituted churches of the gentiles , we never read that they kept it , but another day . . the apostles and primitive christians kept and esteemed the first day for their solemn day , beyond and above all dayes , yea , and it onely as the christian sabbath . for . on that day they used to meet ordinarily , and that not occasionally , but purposely and determinately , as john . verse . and . which is clearly the first day . . they are purposely together , and not for fear ( for fear scattereth ) but while they are together , they do for fear shut the doors , being very probably led from the news of the resurrection to be together , and so gain , verse . they meet , and christ with them : and though it may possibly be , that on other dayes they met ; yet doubtless this holdeth forth something peculiar to this day , and some lesson to be taken from it : that . christs coming to them is especially trysted on that day , and that while they are together . . that when they met at any other time , ere he came to them its never said , they were or came together the second , third , or fourth day of the week , but on the first ; and wherefore doth the holy ghost record that day , or their meeting on that day , when he omitteth the naming of other dayes : but that that day in its exercises may be especially taken notice of , and though other dayes had been much alike in exercises to them , yet the recording of this day so often , and omitting the other , intimateth a difference , sure they are not alike in this , so much for the . of john , which is the first place of scripture we make use of . the second is acts . , . here they are said to be , all with one accord in one place when pentecost came , where its clear , . that pentecost was on the first day of the week , for it was the fiftieth day after the feast of unleavened bread : now according to the jews account , their passover day was on the sabbath ( called john . . an high sabbath ) in which christ lay all the day in the grave , as appeareth ; for that day is called their preparation for the feast , wherein christ suffered which is our friday ; reckon now what will be the fiftieth day after , or pentecost , and it will be found to be the first day of the week : and it s not only observable for their meeting , but for gods sending the spirit on them , as a special blessing of that day , and his countenancing of their worshipping him on it , according to his promise ; . it is clear that they did meet together on this day . . that this meeting together was not a daily or ordinary meeting together ( for john . we see they went to fishing , and no question sometimes they went asunder ) for verse . it s marked as a thing not ordinary to every day , that on that day they were altogether in one place . . it was not a meeting in reference to the pentecost feast : for . they onely are together , distinct from the people . . it s not in the temple , but in some other house fit for their meeting together at publick worship ; it must be therefore , because that day was the time of their solemn meeting , even their christian sabbath . the third place is acts . . and upon the first day of the week , when the disciples came together to break bread paul preached unto them , &c. where it is clear : . that this meeting was for publick worship , as the breaking of bread and preaching intimateth . . that there is some observableness in this circumstance , that it was on the first day of the week , and that that day is mentioned rather then any of the former six dayes , in which he had been there at troas . though its more then probable they had meetings and preaching on them also ; but this is the onely and great difference , that their meetings on these dayes were occasional , and it may be but partial ( to speak so ) but the solemn chief fixt meeting of all , was usually and ordinarily on the first day . . this coming together on that day for these ends is spoken of , as a thing that was not new , nor occasional ; but as their customary , constant , known , practise ; they came together purposely to break and to wait on other ordinances . . it s clear , that by special applying of these exercises to that day , and by mentioning of the day for that end , that , that day was their most solemn day , and that the old seventh day was not so ( at least necessarily ) imployed by them . . neither is it like , that paul , who was ready to depart , would have stayed for the first day of the week , if there had not been some solemn worship in that , or that he would have passed the old seventh-day sabbath , especially to marring of his other occasions had they been equal , if more sanctification had been required in it , then in the first day of the week , or that he would have so much insisted in religious publick worship on that day , if the former seventh had been imployed in that service , but here the church being constituted of believing gentiles , there is no mention of the old sabbath , but as of another common day of the week ; yea . pauls spending this whole day in that service , and continuing his sermon till midnight ( yet accounting it still one day ) in solemn meeting doth confirm this day to be more then an ordinary day , or then other dayes of the week , as being specially dedicated to these services and exercises , and totally spent in them . . it s said , that the disciples came together , they were not sent for that day , but they came together being called and accustomed so to do on that day , and as being put to these duties by the day , as the proper exercises in which it is to be spent . hence we may argue ; if the apostles and primitive christians did observe the first day of the week , as their prime and chief time for solemn publick worship , and did pass over the old seventh day , then is the day changed from the seventh to the first day of the week , but the first is cleared by the former instances , ergo , &c and if these meetings on that first day were not such as used to be formerly on the seventh day , i desire to know a reason : . why their meetings on that day should be particularly recorded rather then their meetings on any other day ; and then . why the one is so oft mentioned , and the other never , to wit that they met the second , third day , &c. of the week . or . if their meeting on this first day now ( after christs ascension ) be not like his going to the synagogue on the seventh ▪ day sabbath , and doing such and such things on the sabbath : that day being most frequently mentioned before , whereas now there is deep silence of that day , and the first day is recorded in its room , neither can the scriptures speaking of the one ▪ and silence in the other be for no purpose , or for any other purpose . and as the practise of the church holdeth out the change of the day , so doth the title given , rev. . to the first day of the week , to wit , the lords day confirm the same , whence we argue . if the title , which by the lord and his people was given to the seventh-day sabbath under the old testament , and under which , and by which , he claimeth a seventh-day in this command ; if i say that title in the new testament be not given unto the seventh , but unto the first day of the week ; then is the day changed from the seventh day to the first , and the first falleth now under this command , as the seventh formerly did ; but the former is true , the first is styled as the seventh was , and as this command styleth and claimeth the day to the lord to be observed for him ; therefore now is the sabbath changed from the seventh day to the first day of the week . the titles whereby the sabbath is distinguished from other dayes , and peculiarly claimed and marked by god as his , and that in this same command , must certainly evidence that day , which he hath set apart and doth claim as he applyeth them : and therefore if these titles be given and applyed to the first day now , it must needs shew a succeeding of that day unto the former seventh , for during the observation of the seventh day these titles were not , nay could not be applyed to the first ▪ no day being then the lords but the seventh . now we find that the seventh-day sabbath is in the old testament styled by the lord under these titles , and so claimed by him . . it s called here the sabbath of the lord , or to the lord , that 's the lords , as contra distinguished from the six dayes he hath given unto us , a day that he hath right to , and not we , therefore called the lords sabbath . . isaiah . . it s claimed by the lord as his , my holy day , which is so called . to distinguish it from other days . . to stamp it with the lords mark in respect of its use , for it is not to be applyed to our use , but to his own , it being his in a special manner . but in the new testament after christs resurrection , the seventh day is not so styled and claimed , but the first day of the week is , rev. , . i was ( saith john ) in the spirit on the lords day : in which place these things are clear . . that after christs ascension , there was a peculiar day belonging to the lord beside and beyond other days . . that it was not the old sabbath , for . johns scope being particularly to clear the time of the vision by the circumstance of the day , the particular day as distinct from other dayes , to call the sabbath then used amongst the jews ; the lords day had more obscured it then cleared it , yea . in that it s called the lord , according to the phrase of the new testament , it supposeth some relation to christ the mediator , as being derived from him which cannot be said of the seventh day sabbath . . that it was not any indefinite day of the lord : for , . there is great odds betwixt the lords day , and the day of the lord , the former looketh to a constant special right and peculiar interest that god hath in that day beside other dayes , even as when the seventh day was called his day before , the temple , his temple , the prescribed service , his service , and the sacrament of the supper , his supper , &c. . that day would be still dark to the church if it were indefinite , contrary to johns scope . . that it is , and must be such a day as was commonly set apart by christians to god as his ; and that with respect to christ the mediator , and such a day as was known to them ; and by the former practises it is clear , that this day is the first day of the week , being the lord christs day , who now having conquered death ; and gotten the victory , he doth therefore claim this day as a tribute to him . this being clear , that no other day can claim this title , and that the first day hath good ground to claim it , we may put it out of question , that it is the first day or no day , or if it were not the first , that to no purpose were the designation of that day inserted , seeing to no other day hath it been applyed , nor can it be applyed . this truth has been uncontroverted in all antiquity , and almost by all writers ( till of late gomarus beginneth to question it ) as rivet cleareth on this command against him . now ( supposing it as unquestionable that this is the very first day ) we are to inquire if the title applyed to this day be the same with that in the command , and which usually was given to the old seventh-day sabbath , or that then lords day . and it is clear , . that this title claimeth this day to god as his day , it being possessively exprest , as when we say , the lords throne , the lords altar , the lords sabbath , &c. . it contra-distinguisheth that day from other dayes , as if they were not so the lords , but ours , like that in the command , six dayes shalt thou labour , &c. but the seventh is the lords , so it s the lords in a peculiar way , we having lesser right to imploy that day for our own use then any other day ; and this claim of the first day to the lords , inferreth a condescension or dispensation whereby the last day becometh ours , for had there been two dayes belonging to him , one day could not have been peculiarly called his ; in which respect , cor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the lords supper is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own supper ; even so the lords day is distinguished from other dayes . . it layeth on a necessity of using it for the lord , and not for our selves , because it s his , and will infer the same moral duties and ends which the command obligeth to . . it will infer an appointment of christs , whereby he appropriateth that day to his service , and claimeth it to himself ; why , because he calleth it his , even as in the fourth command there is no express institution of the seventh day , yet because the sev nth was called the lords , and in his former way and dispensations intimated as a day to be kept for him , therefore it 's understood and taken for granted by the jews to be instituted , seeing he calleth it his ; so may we conclude here , that there is an institution and appointment of the first day to be the lords , because it s claimed by him as his , although no such plain express institution be of it as of other ordinances , it being clear that the institution of dayes is left more generally to be gathered : from all which we may gather the couclusion ▪ to wit , that the first day of the week is stiled by the same peculiar titles claimed by the lord expresly as his right and due , and upon as valid grounds under the new testament , as the seventh day was under the old ; therefore now the seventh day is changed , and the first is come in its room , which was the thing to be proved . in the last room we argue from the apostles ordinance , cor. . , . concerning contributions for the saints ; as i have ( saith paul ) given order to the churches of galatia , even so do ye , that is , the first day of the week let every one of you lay by him , &c. i say we argue t●us , that not the seventh , but the first day , is the chief solemn day for worship after christs resurrection . if the first day of the week be particularly and eminently pitched on by the apostle , and that in diverse churches as the fittest time for expressing their charity , then must there be somewhat eminent in the first day , giving ground for such an appointment and ordinance , as the apostles singling that from other dayes for such an end ( and no other reason can be given , but that that day being more especially and immediately appointed for god , is most fit for that duty , which is a work of mercy ) but it s there clear , that the apostle pitcheth singularly on that day beside other dayes , ergo , &c. for strengthening of the argument , consider . that it 's clear to be the first day of the week , since that same phrase which is used by the evangelists , matt. . . mark ▪ . luk. . . is made use of here by the apostle , who no question followeth the evangelists phrase , yea his following that phrase may hint at a reason , why he commandeth charity to be on that day , or sets it apart for that use as beyond other dayes , to wit , our lords resurrection . . it s clear , that he thinketh it not indifferent what day it be done on , nor that all days are alike , therefore he pitcheth on that day , the first day , and that not in one church onely , but in many . . that this is not commended onely to them , but commanded and enjoyned even in reference to the day , and will the apostle load churches with commands in that circumstance without ground , and universally ( to speak so ) prefer one day to another , and so as he will have uniformity in the very day in the church of corinth , with other churches unnecessarily ? let it not be said , nay nor thought . . that this day was commanded even in the churches of galatia , in which churches he had condemned the observation of dayes , whereby it would seem to be clear , that he counteth not the preferring of this first day , as one of these dayes the observation whereof is prohibited and condemned by him , no● willeth it to be laid aside ; and that purposely he passed the seventh day as amongst these dayes , which were not to be observed and retained but laid aside . . that the thing required is a duty of the sabbath , being a work of mercy , as isai . . giving bread to the hungry , is mentioned particularly , as one of the duties of gods holy day . . that the mentioning of the first day of the week must be looked on , as relating to , and as compared with , the practise of keeping solemn meetings on that day , and this command of doing this on the first day of the week must be more strong , and infer somewhat more being compared with other places , then if such things were not recorded other wayes of the first day . . this command supposeth them to be already acquainted with some special priviledges of the first day beyond others , when he commendeth this as a motive to them to be more charitable , to wit , that it was to be done on that day . . that there must be some peculiar thing in this day making it fit , yea more fit for such a purpose , as doing works of charity on it ; rather then on any other : and the apostles commanding this ( and that in many churches ) doth necessarily presuppose a reason why he doth it , drawn from some fitness of this day by another . now , if we will enquire , no reason can be given but that the seventh-day sabbath was expired , and that this first day was instituted in its place , for otherwise any day was alike ; yea , the seventh-day being the last day of the week , and the day when men usually reckon their weeks success , it would seem more reasonable for this end , that men at the close of the week should lay up by them , as god had blessed them , then to reserve it , to the beginning of another week , were not the first day more especially to be sanctified then the last , and the last to be accounted but an ordinary working day : the fitness then floweth from this , that the first day of the week being the day of their solemn communion with god , and with one another , and the day of their partaking most liberally of spiritual blessings from him , that therefore they should be most readily warmed in their affections , and be most liberal in their communications to such as wanted , especially if we consider the jews to be parties for whom that collection or contribution was ; it s the apostles great argument , whereby he pleadeth for charity to the poor jews from the christian gentiles , rom. . , . that the gentiles were their debtors in temporals , because they had received spiritual things from them ; now this argument is most fresh and powerful , when believers do on the first day of the week record gods priviledging them with his ordinances , and giving them his day in place of the ordinances and day , which the jews once had , and yet deriving these unto them by the jews , i say , this argument will then be most fresh to incite to that duty in particular . if any say that it was accidental , that the first day was chosen or named rather then another , because one behoved to be named , and it was alike which : but . i demand why is it universal ? if it were from one church onely it might possibly , have been thought so , but he doth call for this duty on that day from more churches : . why doth he not recommend it , but command it as having more then an indifferency in the very day : and . can it be by guess or accident ( to speak so ) that so many priviledges are fallen on that day ? and that so manie things are recorded of it , and astricted to it by commands , which is not done of , and to , any other dayes : and if one place would not suffice to prove , that the first day and not the seventh day was preferred by the apostles , as the chief day of solemn publick worship , yet all these things put together must prove a preference in that day , or we must say that the pen-men of holy scripture have been very partial , who have marked many things , and recorded them concerning gods worship on that day , and have never so much as once for solemn service named ▪ what was done on the second , third , fourth , fifth dayes ; we must either say , that this is inadvertently done ( which were blasphemy considering by what spirit they wrote ) or we must say it s done to put a preference on that day , and to shew that its especially to be taken notice of , as the most solemn day for gods worship by christians ( which is the thing to be confirmed ) for , the day that 's claimed as the lords , kept for him , and singularly marked to be priviledged beyond other days , must be his day ; but this first day is such ▪ ergo , &c. propos . this change of the day whereby the seventh is laid aside , and the first substituted in its room , is of divine authority and institution ; and not by any meer humane or ecclesiastick constitution . i conceive there is indeed no mids here betwixt a divine institution , which hath gods warrant and authority stamped on it , and for conscience sake is to be observed as being obligatory thereof , and that immediately ; and humane or ecclesiastick constitutions , which may reach the external man , but in the matters of worship cannot bind the conscience or impose them as necessary : now that this change is not by the last , but by the first , we prove these ways . . thus , if it be not humane or ecclesiastick ▪ then it must be divine , but it is not humane or ecclesiastick , ergo ▪ its divine : that it is not humane will appear ▪ if it reach the conscience , and that immediately ; then it 's not humane but divine , but it doth so . . if no man or church on earth have power to alter gods day , now , nay , nor simply , or at all , then it s not humane or ecclesiastick , but first , none can change it , as we might clear from great absurdities , that would follow . . if any church have this power let them shew it , the old church had it not , neither the new , as is cleared in the first question . . we proceed to evince this change to be by divine institution these four wayes . . from reasons flowing from scripture , or consequences drawn from it ▪ . thus , where by genuine and native consequences drawn from scripture any thing is so imposed , as it cannot without sin be altered or neglected , there is a divine institution ; but in the change of the seventh ▪ day sabbath to the first such consequences may be drawn from scripture , as will ( upon supposition of the change ) a strict it to the first day , so as that cannot be altered or neglected without sin , ergo , it s of divine institution : the question can be only of the minor , which is made out from what is said in the third proposition , thus : if these very grounds which plead the conveniency of the change simply , do plead the conveniency of that change to the first day , then by clear and unforced consequence , the first day is chosen and cannot without sin be passed by , altered or neglected , except we say these reasons have no weight ; but these very grounds will be found to plead for ▪ and to be applicable to , the first day of the week alonely : and therefore beside all other dayes in the new world it may be called the day ▪ which god specially made , as it is the day of christs rest from the work of redemption , answerable to gods rest after the creation , &c. and therefore as being most conducible to that end , the first day cannot be without sin past by , neglected or altered . . thus , if the very day of christs rest in the new world be to be rested on , and sanctified as the sabbath , then the first day is to be rested on and sanctified ; but by analogy from the works of creation , we may see that the first day of rest after the finishing of the work of redemption is to be sanctified , ergo , &c. and psalm . is very considerable to this purpose , wherein there is . a prophecy of christ ▪ . o● a day which god hath singularly made for us to joy in ▪ . that day is the day wherein the rejected stone is made the head of the corner , which day is clear from rom. . to be the resurrection day , yea , suppose that day there doth signifie the time of the gospel , wherein we should joy , yet even that way , the first day is by proportion that day eminently , wherein christs victory was manifested , and so the day wherein christians ought especially to rejoyce . the second way we may reason for the change to be by divine institution , is from this command : if ( supposing still a change ) by the morality of this command , the seventh can be changed into no day but the first day of the week ▪ then is the change into the first day , of divine institution ( for so that must necessarily be , which is by vertue of a command ) but by this command no other day can be admitted ; for each week is divided in six working dayes ▪ and these together to us , and one of rest and that to god ; now by changing it to the first god getteth one , and we six and that together ; but if the day were the second third , fourth , &c. it would not be so ; for the six working dayes would be interrupted , which is contrary to that morality of the command , whereby our dayes are distinguished from his , that ours , for one week being fully by , we may with the greater freedom give god his . the third way we take to prove the change of the day to be by divine institution is this : if by the practise of the apostles , who were guided and inspired by the spirit in things belonging to their office infallibly , this day was observed as different from other dayes ; then there is a divine institution of , and warrant for , this day ; but by the practise of the apostles this day is celebrated as different from , and preferred to , other dayes , or as divine , therefore it s of divine institution : if the divine practise and example of the apostles in things moral and common to all , do not either suppose a divine antecedent institution , or infer a subsequent , then their practise and example , which in these things is infallible and unerring , will have no more force then the example of others ▪ which were absurd , their examples being especially pressed on us ; and if in any thing their example be divine , it must be in this so particularly and so well circumstantiated ; and where their meeting is not recorded to have been on any other second , third , &c. day , certainly their practise must be not onely more then nothing , but very significant ; and indeed in positive worship , the lord hath been pleased to be more sparing ( to say so ) and to leave us more to gather from examples then in negatives , as in the positive part of swearing ▪ admitting of church members , in government , baptism and admission to the supper , yet none can say that there is no scripture institution in these , where there may be such grounds or examples . . the divine institution of the change may be argued from the title thus , if that which is called the lords , be his by divine institution and separation from other things not so called ; then this first day must be his by divine institution and separation from other dayes , but all that is called the lords , is his after this manner : ergo , let the minor be confirmed these three wayes ; . by looking to what is called the lords generally in the old testament , as his house , his altar , his priests , his tithes , &c. are they not still his , because by him separate for distinct uses in his worship : . by looking more particularly , how the seventh day was called his day , or the sabbath his , is not this the reason , because it was appointed by him for his worship beside other dayes ? and can any reason agree better to this ? . by looking how any thing is called the lords in the new testament , there is no other or better phrase or designation to try by , then that cor. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even as this first day , called the lords day , is opposed to our dayes or common days , and that is called the lords supper , because instituted by him , for such and such spiritual ends and uses : and therefore there can be no better ground gotten for shewing why this is called the lords day beside others , then by comparing it with other scriptures , and if in other things that phrase import a divine institution , why not in this ? i do not mean that this is an institution , or that it will prove that there must be a clear and express institution shewn but i mean this , that it will inferr there is one , and that it is divine , seeing god is to choose and not we . we might here again produce the four witnesses already attested for the morality of this fourth command , to wit , . the general practise of primitive christians , . their general opinion and judgement , . mens consciences , . the dispensations of god ; which will also all clearly depone in this , about the change of the day . propos . . although we know not the peremptory and precise time when this day was instituted , and the very first day sanctified , nor whether it was immediately by christ , or mediately from him by the apostles instituted , which is of no great concernment to the main of its institution ; yet we think it most probable that our lord did from the very day of his resurrection either himself institute it , while as acts . v. he taught them what concerned the kingdom of god ; or did inspire his apostles to observe it from that time forth ; because , . if it was not then instituted , the church had for some time wanted a sabbath , the seventh-day sabbath being expired by the resurrection . . the reason moving the change and preferring the first day before others , as in a nearer capacity of sanctification for that end , was from that time forth . . the apostles practise of meeting , and christs keeping with them , hath been from the first change , even on the first two first dayes of the week , john . verse . . . all the practises and other grounds whereby the change is evidenced , suppose still the institution to preceed ; which maketh it appear to be very ancient . and so we resume and close these six propositions . . the day may be changed from the last to the first : . it s meet it should be so , and there is good reason for it : . it can onely be to one first : . it s so changed actually : . it s change is not by humane , but by divine institution : . it s institution seemeth to be from the rise of the gospel church , and the very day of christs resurrection . hence we infer . good warrant , even gods warrant for imploying the seventh-day to our selves , seeing god seeketh but one day in seven , and now has chosen and claimeth the first . . gods warrant for sanctifying the first day sabbath or the lords day as his institution . . that the lords day is to be sanctified by us christians , and that by vertue of this command , as the seventh-day was by the jews on its grounds . we come now to speak of the sanctification of this day , which is the main thing , and for which all the rest is intended , we shall first consider the precept , and then . the reasons whereby it is inforced . the precept is , sanctify it , or keep it holy , sanctifying of it is twice mentioned in this command . . in the end , it s said god hallowed or sanctified it , that is by separation , destination , and appointment for holy uses , and as a part of worship , so he sanctified the temple , altar , &c. not by infusing any holiness in them , but by appointing them for holy uses : thus onely god can sanctifie a day , or any other thing so as to make it a part of worship , and no man or power on earth whatsomever can do that . . in the precept it self we are commanded to sanctifie it , that is , by the application of it unto the uses wherefore he hath set it apart ; thus we sanctify what he hath sanctified when we use it and imploy it , according to his appointment . and so we are to consider , the sanctifying of this day in these duties called for from us on it ▪ this sanctification is two wayes set down . . in its cessation and rest , separating it from other uses , and so keeping it from the common uses , to which other dayes may and use to be applied : . in its special application to and imployment in holy uses . for clearness , we shall consider this sanctification . . in respect of its rest , what we are to abstain from : . comparatively , with that strictness called for from the jews : . eminently , what is required more as to holiness this day then on other dayes wherein also the lords people should be holy ? and wherein this goeth beyond these ? . positively , in what duties it should be taken up : . complexly , in respect of what is called for to the right sanctifying of that day before it come on , in the time of it , and after it is past , and that in publick and private , and by all relations , master , servant , &c. and throughout the whole man , thoughts , words , and deeds , and throughout the whole day : oppositively , or negatively , what are the breaches of this command , and the aggravations of these sins which break it . first then , we consider it in its rest , which is required ; and because there are extreams , some giving it too little , as the jews did before the captivity ; some too much , even to being superstitious , as the jews after the captivity , and the scribes and pharisees particularly in christs time did ; streaching this rest too far . we must therefore consider it more narrowly and particularly for quieting of our consciences , for the jews are by the prophets , ezek. . jerem. . and by christ , matth. . reproved for both extreams respectively . we do then in this matter assert first , that there is a rest required here , which is extensive to a mans words , thoughts , and actions , whereby many things lawful on other dayes ▪ become unlawful on this day . yet . we assert , that by this rest all sort of actions are not condemned , but only such as are in consistent with the end and scope of this command , as by other scriptures , and the practise of christ and the saints is clear : we conceive therefore these to be permitted . . all duties of piety , as was sacrificing under the old testament , or preaching , hearing or going about the sacraments under the new testament : in which sense , matth. , our lord saith , the priests prophaned the sabbath and were blameless , not that formally they prophaned the sabbath , or did indeed break that command , but materially they wrought in killing beasts , &c. which had been unlawful ▪ had it not been in the exercises of piety . . all ▪ things that have a tendency , as necessary ▪ helps and means to the performance of the former works of piety , are lawful , as going to the congregation to hear the law , calling the assembly for worship by trumpets , or bells , or by a voice , journeying ▪ going or riding to church , &c. because the duties of the sabbath cannot well be done without some of these , not at all without others of them . if it should be asked here , what that , which is called a sabbaths day journey , acts . . was among the jews ? and whence it came , and what way may it be stinted or limited among christians ? answ . it was to them . cubits , which according to the different measuring of that distance of ground consisting of these cubits by a lesser or longer cubit , is reckoned to be more or ▪ less by learned men ; but all agree ( says goodwin in his moses ▪ and aaron ) in this , that these . cubits was a sabbath days journey . it arose to be reckoned so from these grounds ; . from their expounding , exod. . . let none go ▪ out of his place ; thus , let none go without the bounds of the city , which with its suburbs was . cubits , or a mile about . . that the tabernacle of the congregation was so far from the tents of these who pitched about it in the wilderness ▪ numb . . as they supposed ; and that the priests kept that distance from the people in entering with the ark into iordan , jos . . whence they gathered that a man might still go to the ark or place of worship , as it was then in these cases at a distance from them , and no further on the sabbath day . but we say whatever superstitiously or on custome they took up ( for that is but their tradition ) we cannot stint a sabbath dayes journey to so many miles , fewer or more , but it must be as the man is in providence cast to reside further from , or nearer to the place where the ordinances are dispensed ; for one may go many miles and not prophane the sabbath , if he cannot have the publick ordinances nearer , whereas another may break the sabbath by going but to his neighbours door , yea by walking in his own house , or to his door , if either it be done idly , or with respect to another civil or worldly end , which agreeth not to that day ; it is not here remoteness or nearness , but what sweyeth us , and what is our end , that we are to try by . . all works of mercy are lawful on that day , as laying beside us something to the poor . corinth . . verse . sending or dealing something to those who are in want , isai . . verse . visiting others , to comfort ; strengthen , or otherwayes to edifie them christianly ; though idle and carnal visits ( albeit , alace ! too rife ) are not permitted . . good works , as christ saith matth. . . it s lawful to do good or well on the sabbath , such are giving of physick ( when it is necessary ) bringing of physitians ▪ saving a mans life , and taking pains for it , &c. luke . ( these good works may be classed either with works of mercy before , or with works of necessity that follow , both being good works as they are works of mercy or of necessity : ) ▪ works of necessity , such as feeding beasts , leading them to the water , pulling them out of ditches , when they are fallen into them on that day , and much more preparing honestly sober allowance for the susteining of the body , as the disciples pluckt the ears of corn , matth. . and the jews , exod. . . dressed the manna on the sabbath , though they were not to gather it ; yet on the sixth day to bake and seethe a part , and to keep a part till the morrow , but not till the day following , and therefore they behoved to dress it also ; yea , jesus christ went himself to a feast on the sabbath , luke . ( that he might take that opportunity by his spiritual discourse to edifie the company as he did notably ) which he would not have done had it been unlawful to dress any meat on the sabbath , yet his carriage was such at that feast most remarkably , that it would be followed as a pattern by such as may be invited by others to eat with them , and shall be disposed to go on the sabbath : and if this were the design of the inviters and invited , mens eating together ▪ on that day would not readily prejudice the sanctification of it , as very often it doth : such is flying on the lords day from a destroying enemy , and in other warranted cases , matth. . defending our selves against unjust violence , &c ▪ . works of comliness , tending to honest or decent walking , as putting on of clothes honestly , making the house clean from any uncleanness that may fall in it throughout the sabbath , &c. by all which believers have allowance , . for piety , . for charity , . for what is needful for their beasts , . what is needful and convenient , or comely for themselves ; and more is not necessary : in these the lord hath not streightned them , neither hath he pinched and pinned them up to absolute necessity , but hath left them to walk by christian prudence ( yet so as they may not exceed ) for the disciples possibly might have endured that hunger , and not pluckt the ears of corn , or beasts may live a day without water , and not be much the worse , or some sort of victuals may be provided to be set beside men on the sabbath needing no dressing or preparing ; yea , a man may live on little or nothing for one day : but the lord hath thought good not to streighten them , so as to make his day and worship a weariness and burden unto them , seeing he hath made the sabbath for man , to be refreshing to him , and not man for the sabbath ; nor will he have their consciences to be fettered with inextricable scruples : he leaveth it to men on other days how much to eat and drink by a christian prudence ( yet alloweth them not to exceed even on these ) so here there is some latitude left to conscientious reason to walk by ; for some may do something at one time , and not at another , yea , one man may take more pains in upholding his body then is called for from another who is stronger , so that its impossible to set particular rules which will agree to all , but men ▪ would look , . to their end , . to their need , . to what may ▪ conveniently attain the end . yet it is needful here to add some qualifications or caveats ▪ lest folk indulge themselves too much , and exceed under the pretext of the former liberty , which the lord hath condescended to leave men at , . that men would ▪ see that the necessity be real , that real sickness keepeth at home , that real hazard maketh them flie , or maketh them bide at home ▪ that it be such a necessity as they ca●not contrive a way conveniently to evite when it cometh , or could not foresee before it came . . men would see that , that necessity be not brought on by themselves ▪ if the thing might have been done at another , time that necessity will not excuse ▪ though if the sin be taken with , and repented of , and christ fled unto for the pardon of it , we may go about the doing that lawfully which sinfully we have necessitated our selves unto ; as suppose one had got warning to flie the day before , to bring such a physician , or to provide such drugs , &c. if he did it not , then he sinneth , yet when necessity cometh he may still do it , but not with a good conscience , till he first acknowledge the former fault of his neglect . . it would be adverted , if that thing may be done , as well another time , or may not without prejudice ( that is considerable ) be delayed till the next day ; thus taking or giving of physick on the lords day , making ordinary civil visits , beginning voyages , &c. will not sustain and bear weight before god , when folk do them that day , to have their own work day free , and so put by the proper duties of the lords day , for some things that may be done the day or dayes following : thus rest is commanded exod ▪ . , even in sowing rime and harvest ; because the necessity is not clear , but dependeth on ordinary providence , and folks are to expect occasion and opportunities for them afterward . . men would take heed that they have not a tickling complacency that such necessities fall on the sabbath , and be not glad to have diversions from the proper duties of the day . they would go about such works with a sort of sadness , though yet with clearness and peace of conscience as to their lawfulness : therefore christ saith to his disciples , matth. . . pray that your flight be not on the sabbath day ▪ because it would be heavy to gods people to flie on that day , though it was lawfull . . we would see that it marr not a spiritual frame , and that in doing these we turn not to mind the world as on other dayes ; there would be still a respect to the day in our frame ( which is called for in the word remember ) and even when our hand is otherwayes imployed , the heart should not be taken up with these things , but so far as is necessary to the acting of them . . it would be adverted to , that they be done without inregularity , and so as not to give offence by them ( hence it was that christ ever gave the reasons of what he did on the sabbath ) lest others , not knowing our necessity , judge us guilty of sabbath-breaking , or be involved without necessity to do the like , . folks would have great respect to the end in these works , and to the motive which swayeth and putteth them on . if it be outward gain or fear of some temporal loss ; as if for gaining money a physician should go rather on the sabbath then on another day to save the life of a man ; that turneth then to be a servile work , and one of his ordinary week day calling ( to speak so : ) so if a minister should preach with respect to gain or applause on the sabbath , or if any man should make a visit for a meer civil end , as we visit on other dayes , without a suitable respect to spiritual edification or furtherance of piety , it will marr all , and will be found a breach of the sabbath . . we would beware of spending too much time in these things , but would endeavour timely and quickly to expede and dispatch them , and rightly to tryst them : dressing of meat , and trimming , adorning , and busking of folks bodies will not be found a well spent part of the sabbath , when it shutteth out other duties , and getteth too much time , as it doth with many . by all which we may see what need there is to watch over our selves in these things , lest our liberty be turned into licentiousness , and lest we grow either idle or carnal on that day . let us then consider how far this rest extendeth : and under it we take in . . the rest of the whole man , outward and inward , in deeds , words , and thoughts ▪ so is it isai . . . we should not speak our own words ( nor by proportion think our own thoughts ) nor find our own pleasures . . it goeth through the whole day , for though every minute of the day cannot be applyed to positive duties , yet in no minute of it , is it lawful to do another work ( inconsistent with the qualifications and scope aforesaid ) that is the negative part in it , thou shalt do no work , which bindeth ad semper . . it is to be extended not onely to a mans own person , but to all under him , children , servants , &c ▪ he must be answerable for it , that they rest , and must give them no occasion of work . . it s to be extended even to the least work of any sort , if unnecessary , as gathering sticks , speaking our own word , &c. these are all breaches of the sabbath . . this rest extendeth to all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted , or are consistent with the sanctifying of the sabbath : as ; . all works which tend to our external profit , pleasure , satisfaction , &c. all works of our callings which make for the increase of outward gain and profit , such whereby we ordinarily sustain our lives : these hebr. . . are called our own works , and here it s such works as ordinarily are wrought in the rest of the six dayes ▪ so it is doing thy own pleasure as well as works , isai . . . such works as tend to others external gain or profit as the great motive of them , as servants may be working for their masters profit , and yet prophane the day ▪ . such as are not necessary on that day , as ploughing , sowing , reaping , or gathering in , and that even in seed-time and harvest ; and so fishing , going of mills , &c. when these are not done for the very preserving of life , because they are not necessary out of that case ; neither is there any thing here of an extraordinary dispensation that maketh them necessary , the weather depending on an ordinaryprovidence , or ordinarily depending on providence , which is to be reverenced : hence though the weather and season be rainy , yet it is not lawful to cut down or gather in corn on the sabbath , their hazard in this ease being common and from an ordinary immediate providence ; yet suppose that a river were carrying away corn , or that winds were like to blow them into the sea , it were lawful in such a case to endeavour to prevent that , and preserve them ; because . that cometh by some more then ordinary dispensation of providence in the weather , and affecteth and putteth in hazard this corn more then others : . because there is no probability of recovering these in an ordinary way , though the weather should alter , but there is hope of gathering in of such as are in the fields without that reach of hazard , if the lord alter the season . . such as are for carnal pleasure or civil ends , thus playing , gaming , much laughing , &c. being our own works , more especially our own pleasure , are unlawful on that day . . consider that all things are prohibited which marr the end of the day , and are not consistent with the duties thereof ▪ such are buying , selling , &c. out of the cases of pressing necessity ▪ folks cannot be spiritually taken up , and with these also ; so playing and gaming is no less consistent with praying , reading , conferring ▪ &c. then ploughing or such like , yea , is much more indisposing for it , and so we do necessarily thereby incapacitate our selves for the duties of the day . . all things are forbidden , which consist not with this rest and the duties of worship called for from our selves and others ; thus unnecessary journeying , walking , even suppose one could or should be exercised in meditation , is not resting as is required , much less is gadding in companies , in the street , or fields , to the neglect of secret and family duties . in a word , whatever is not religious and spiritual exercise , or furthering or helping unto what is so , out of the excepted cases ; much more whatever is sinful , scandalous or unsuitable on other dayes , or doth divert from , or indispose for the duties of holiness , and the worship of god on that day , is inconsistent with this rest , and so prohibited : for , this rest is not primarily commanded and required for it self , but as conducing and subordinate unto the performing of holy duties in it ; therefore our rest is to be regulated , so as may best contribute to that scope , and whatever marreth that , though it should not be work strictly , but idleness , carnalness , or playing ▪ and gaming , and sporting ▪ yet its a breach of this rest : for . that is no religious duty ▪ nor . tending as a necessary help to it ; nor . is rest commanded that we should pley in it , but that we should sanctifie it ; and . playing or sporting cannot be called sanctifying the day ; otherwayes we might have mo sabbaths then one , and the prophanest would love them best ; . playing separateth not the sabbath from other dayes , more then work doeth ; for men play in all : . playing is neither a religious duty , it being amongst the most irreligious and prophane ; nor a duty of necessity for easing of weariness , which doth not here come by any bodily toyl and labour , but ( if there be any ) from being exercised in spiritual duties ; which , therefore , change and variety will through gods blessing do , so as the person may be born out in them ; nor is there any place for it , except some duty be neglected , therefore its inconsistent with this . we come to the second way of considering the sanctification required here , and that is by comparing it with that strictness called for from the jews , and to which they were tyed . we speak not here of ceremonials ( for so their whole service might be more burdensome then ours , and particularly their sabbath-services , because they were doubled on that day ) but of moral duties ; and in that respect we say , that the tye and obligation unto the sanctification of this day is equal and alike unto us with them , which is clear in particulars , for . it tyeth us now to as long time , to wit , a natural day of twenty four hours , as it did them then . . it restraineth from work and requireth holy rest now , as much as then ; for whatever work then struck against the letter or purpose and scope of the command , and marred holy duties , doth so still . . it requireth positive sanctification by holy duties , as preaching , prayer , meditation , &c. and alloweth not idleness , nor indulgeth time to other unnecessary works . . it requireth as spiritual a manner and as spiritual a frame in performing of them now as then . for . if the command be moral , then is there no change in moral duties , for it is the same command to us , that it was to them , save in ceremonial things : . if the same things were allowed to them which are allowed to us , and if no more be allowed to be done by us , then was allowed to be done by them on the sabbath , then the observation in its strictness is equal , but the first is true , for works of piety , mercy and necessity , are allowed to us , and so were they to them , as by christs reasoning against them ( as being here superstitious ) may appear : yea , . our allowances are taken from the practise of christ , and his reasonings with the pharisees , who in these disputes aimed not to shew that more was lawful by his coming then was before , but to shew what then was lawful , though they ignorantly or wilfully misunderstood the command , for even then god allowed mercy rather then sacrifice , &c. which places most clearly warrant us in our practise . . the service we have now is as spiritual , and without all doubt the promise of the spirit , for keeping up in holy duties as large as formerly , and therefore our improving of it should be no less . before we proceed , there are some scriptures which seem to thwart with , and to be cross to this , to which we would speak a little for clearing of them ; as namely exod. . , . and exod. . . where it would seem that going out of the place dressing of meat , and kindling of fire were forbidden , which are allowed to us : to which we say . . that we speak of the meaning of this fourth command , if any more was forbidden them by peculiar judicial laws , that contradicteth not our assertion , these may be abrogated , while this command standeth . but , we conceive that as to these things , gathering of sticks , kindling of fire , dressing meat , &c. no more is allowed unto us then unto them , that is , all unnecessary labour in , and about , these is unlawful to us now , and all necessary labour in , and about , them was allowed unto , and lawful for them ; as may be gathered from christs practise , and his reasoning with the jews , and from the allowance which was to their beasts . in the third place then , we say that these scriptures cannot be literally and universally understood , for it cannot be thought that they went not out of the place , kindled no fire , dressed no meat in any case ; yea , the allowance for their necessity , and christs going in and partaking , when invited on the sabbath-day , luke . it s like to somewhat that was prepared that day , with his defending of his disciples practise in plucking ears of corn , and rubbing them , as it is luke , . ( which was a sort of preparing and dressing of that meat ) insinuate the contrary ; neither can any thing be gathered from that place ; exod. . . against dressing of meat simply , but rather the contrary , for the manna that remained over what was dressed on the sixth day , was to be laid up till the seventh day , or the sabbath , but not till the day after the sabbath ; and will it not suppose , that they behooved then to dress it on the sabbath as on other dayes by boyling , at least , for as to grinding of it at mills , or other wayes , there was no necessity for that on the sabbath out of some extraordinary case ( or else they had needlesly laid it up ) and so behoved to have fires to dress it with : and therefore that of not dressing meat , of not kindling fire , &c. must be of what is unnecessary and for servile works , or making gain in mens ordinary particular callings . but to the third way , if any should inquire what more holiness is called for , o● can be win at , on the sabbath then a believer is called unto on other dayes , he being called to endeavour to be perfectly holy every day ? i answer , although he be called to be perfectly holy , yet not in the holiness of immediate worship throughout every day : he is to be perfectly holy on other dayes , according to the duties and imployments of these dayes ; but on the lords day he is called to be holy according to the imployments of that day and its duties ; the lords people of old were indeed called to perfect holiness all the week over , but singularly to sanctifie the sabbath as a part of their universal holiness . . though all the parts of every day should be spent holily , yet some parts more especially , as what parts are spent in prayer , reading the scripture , &c. and somewhat more is required of these ▪ who are called to it on a fasting day , then on other dayes , even so on the sabbath . . there is a difference betwixt a person living holily in the general , and a person who is holy in sanctifying the lords day , though a man should be holy every day , yet is he not to sanctifie every day which is required on this day , whereof we shall now speak . this dayes sanctification then , we conceive to consist in these : . that there is more abstractedness not onely from sinful things , but even from lawful temporal things ▪ required on that day then on other days , a spiritual frame of heart ▪ separating and setting apart a man from ordinary thoughts ; hence we may say , that as the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifyeth unclean as well as common , so a common or every day frame o● spirit , will be found unclean for the sabbath ; there must therefore be another frame of heart , different from an ilk a day-frame and suited to that day . . this day is to be sanctifyed in respect of the exercises of it beyond other days , and that necessarily ; whereas on some other dayes we may be taken up in some duties of worship arbitrarily ▪ but here necessarily ; and men may , and ought , to be holy on other dayes , in their plowing , and other works , but there their holiness is to be in immediate worship to god , in some thing relating to that alway , such as praying ▪ reading ▪ hearing , conferring , meditating , &c. . the sanctification of this day lyeth in this , that it must be wholly sanctified , but parts of other dayes are ordinarily used in religious service , but this whole day is to be used so , a man should be this whole day throughout , as in the time of praying on other dayes . . duties would be multiplyed that day , more secret and private prayer , reading , &c. and more publick worship ; even as there were double sacrifices that day under the law , though there were sacrifices all dayes . . there would be in the duties of this day more intenseness of spirit , and a further degree of spiritual affections , then in these duties of other dayes ; because this day is purposely set apart for that end ▪ and by continuance in duties we may attain to more of a spiritual frame , and because not onely the exercises of worship , praying , reading and hearing ▪ &c. call to holiness on this day , as they do on other dayes , but even the very day it self doth call to it ; even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other dayes ( though daily they should repent and be humbled ) because that day is solemnly set apart for it ; so ought our worship to be more intense and solemn this day suitable unto it , wherein we are , as it were , dyeted for insisting and persisting in duties of worship ; where as these duties in this respect , and in comparison , are on other days , but as starts , worship is here some way the only work of that day . . there would be more heavenliness and spiritual sence breathed after that day in the frame of the heart ; it would be near god , and the work of the day would be delightsome and sweet , the sabbath would , as it is isaiah . be called a delight , and we would endeavour as it is heb. . to enter into his rest , to pass through the outward rest into his , to be within his chambers , yea even in his arms , as it were , all that day . . there would be that day more divineness in our holiness ( to speak so ) a sort of majesty by ordinary in our walk , looking like the sabbath , and like the god of the sabbath : there would be an exulting in god that day , we would endeavour to have our hearts in a special manner warm in the exercise of love to him , and to be much in praising of him ; our whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of god , as the end of it , then on other ordinary days , wherein our prayers and other pieces of worship may more immediately respect our own case and need ▪ but on this day gods honour as the end more immediately whatever our own case be , and that both in heart within and in the nature of our exercises without ; this is to call the sabbath of the lord honourable , to honour and glorifie him , therein as it is is , . a special majesty being in that days worship by levealling it with extraordinary singleness at gods praise , even as his name is hallowed or sanctified in heaven by angels and perfected saints . hence it 's good to give thanks unto thy name , &c. beginneth that psalm of praise for the sabbath-day , to wit , the . these duties then that further his praise are more especially for that day . . all these reach both words and thoughts , nothing to the hindrance of these is to be admitted neither ; there are none of our words and thoughts that day , but they would in a special manner be gods , and in it we should be spent as his ▪ and endeavour to be within view of heaven , to make some essay of glorified saints exercise there , and to have the sabbath as a little preludy of that everlasting sabbath and rest in the bosom of god. the fourth way of considering this sanctification is positively , to wit , as to the duties , wherein the sabbath is to be spent , which are shortly , all duties of immediate worship , whether they be inward , as meditation , self-examination , heart prayer , either ejaculatory or more continued , heart-sorrow for sins , &c. or outward , as vocal prayer and singing of psalms , reading the scriptures and other pious books , hearing the word , &c. or whether they secret which may be both inward and outward , or private in families , as reading of the word , conferring on it , repeating sermons , praying together , &c. or publick ; as joyning with the congregation in prayers and praises , hearing the word read , and the sense given , hearing of sermons , participating of the sacraments , when dispensed , joyning in solemn humiliations and thanks ▪ givings , when they fall necessarily or more conveniently to be on the sabbath ; all which and such like are proper duties for that day ; to which liberal laying up , and giving for the relief of the poor according to ability , and as god blesseth every man would be added as a suitable dnty of it , though it be no duty of immediate worship . the fifth way is to consider the sanctification of the sabbath complexly , before it come , when it 's come , and after it's past . . then the night before ( not secluding a suitable remembrance throughout the week ) remember it . by timous leaving of worldly business , it 's a great incroachment on the sabbath , thought too too usual to continue longer at work the night before , then any other night of the week , as if folks would gain the day of rest , out of saturnsdays night and mondays morning . by not suffering this little times leaving of work , to be idly spent but being taken up with endeavours , . to abstract mind the . to from other works as well as the hand , and to have the heart put in a lively frame ▪ mind the work of the day which is coming , and to have a suitablenss to it . if ye ask what suitableness we have to it ? answ . endeavour . to be as if ye were about to meet god , to tryst , as if it were , visibly with him , and solemnly to treat and enter in marriage with him . . to be like heaven , and in a special manner in some sort to imitate god , as if ye were already entered into his rest , and had rested from your own works . . to be as if ye were to dye , and to step into eternity , for this resting should mind us of that , and was , and is still ▪ specially appointed ( though yet no ceremony ) to mind us of gods separating of us from others for himself , that we may rest eternally with him . then . for furthering of this , look back on the week past , and endeavour to have things clear before the sabbath come , and all by-gone quarrels removed , that theremay be no standing controversies against you to begin the sabbath with . . pray with special solemn seriousness in reference to that day , that ye may have peace for what is past , that ye may be in a right frame for the day ; that the minister may be helped to speak as it becometh ; that others may be fitted to heare and joyn ; that the word and other ordinances may be richly blest of god ; and that the mercy of having the ordinances may be minded , with praise to the gracious giver of them , and suitably improved . . when the morning of that sweet and desirable day cometh ( after we have fallen asleep in a special manner , as it were in the lords arms , the night before and left our selves there ) . we would timely begin the work and beware that either carnal thoughts get in , or the time be idly slepped over , but i say we would begine the work early ; for it 's for that end appointed , and sinful thoughts will not be kept out , but by filling the room otherwayes with what is spiritualy profitably . shew forth gods loving kindness in the morning , saith the psam for the sabbath , to wit , the . let therefore the meditation of somewhat of these , or such like , begin with us , even when we are making ready , . somewhat of god himself , whose day it is ; . of heaven , and that happiness that is there ; . of the works of god , who gave us and all the world a being , and who only preserveth the same ; . of christs redemption , and as closed and perfected on this day ; which especially should be minded ; that so thinking of our many and great obligations , and of the misery we had been in , had not that work of redemption intervened , we may begin the day with a due impression of gods greatness and goodness : of our own sinfulness , weakness , and misery ; and of this blessed remedy and out-gate . . we would address our selves to solemn prayer in secret , and that at greater length then on other dayes ▪ and with persisting in , inwith special petitions relating to the day , with all the seriousnese may win it . ▪ we would take a view of our own hearts , to see how and where we left the night before , and endeavour to have clearness betwixt the lord and us as to our state , and otherwayes maintained ; and renewed if it was ; or attained if it was not . . too much time would not be spent in adorning of busking or folks bodies , or in making other provisions for them , but as the whole of it would be taken up in duties of worship ( as we have before shewed ) so some part of it would be set apart for secret reading , yea , for secret praising , thanksgiving , and singing , an exercise not unbecoming that day , as that fore-cited psalm for the sabbath day , sheweth . . if thou be the head of a family , or livest in fellowship with others , then the family is gravely to be brought together , and every particular member is to joyn with the rest : and here also prayers and other religious duties are to be doubled according to the ceremonial doubling of sacrifices on the seventh-day-sabbath under the law ; for in secret , in families , and in publick , there would be more that day then in other dayes . . care and inspection would be taken so far as men can reach , that by none in the society , neither secret nor private duties be neglected , nor publick duties abstained from , but that each may stir up one another , and more especially those whose places lead them to it , to the sutable sanctification of the day in all the duties of it , and withal , it would be looked to , that none of the family be suffered to stay at home unnecessarily from the publick worship or to be absent from the family worship . . timely ( that ye be not by haste discomposed ) come to publick-modestly apparrelled ( it's a shame to see how gaudily some come to publick worship on the lords day ) grave in your walk wary and circumspect in you words , that they be spiritually edifying and sutable ; watch over your eyes , that carnal or wordly looks steal you not away , nor distemper your hearts ; but especially over your hearts , that they we are not out of a spiritual frame . . when ye come to the place of publick worship , if it be a while a beginning , be still watchful , and the nearer ye come to it the more watchful ; for temptations will be very ready to divert or discompose ▪ there would be a frequent intermixture of ejaculatory prayers in reference to every thing ▪ equisite for attaining and intertaining this composedness . . when publick worship beginneth , study to be ( as cornelious was , acts ) present to joyn in prayer , and praise , to hear what god will say , to receive it , to lay it up in your hearts , to be sutably affected with it , and to resolve through grace to practise it ; ( for blessed are they only who hear the word and do it ) : and this would be with delight , aming aright at the end of the ordinances , whatever they be , whereof we spoke somewhat on the second comandment . . when the publick worship is as to it's first diet closed , let not your minds turn carnal , but depart reverently from it , chearing your selves in god , fixing the convictions , exhortations , directions ▪ instructions , &c. in your mind , as ye have met with them , and be ruminating rather on these , then beginning to gaze o● discourse with others on subjects that are not spiritual , and to edification . . as soon as ye can win , go in secret and seek to have these things fastned and riveted betwixt , god and you , and let that be your first work , and let the little time that interveneth betwixt the diets of publick worship till you return , be spent sutably to the day and the end of the duties thereof . . when all the publick worship is ended then ye would do according to the preceding tenth direction ; ye would withal retire a while in secret , and reflect on your carriage in publick , and also see what good may be gotten of the day , and if there be any misses , neglects , or failings observed ( as if there be a diligent search there will no doubt be ) then be humbled , seek pardon through christ , and resolve through grace to help these afterward ; consider what was said , and like the noble bereans ▪ acts . put it to the tryal for your confirmation , by your considering and examining the scriptures cited or spoken of ; and endeavour yet more to have your hearts affected in secret with them . . then call your families and come together after secret seeking of god , and . be inquiring of one another what is remembred , that all being put together , ye may be helpful by your memories one to another ▪ . ye would do this , not as if it were enough to tell over the words , but that the doctrines and their uses may be fixed , and ye affected with them ▪ therefore . ye would do this with other duties of reading , singing , and spiritual conference , as the occasion of it shal offer , with prayer to god before and after , being thus exercised ●ill ye go again in secret to close the day as ye began . duties of charity would be done , contributions made liberally according to our ability , and relief sent to others as we know their need ▪ which also would be inquired after . . indeavoure to have the heart in a right frame to close the day with ▪ reflecting on our carriage throughout it , fearing to lye down with guilt unpardoned and without some special fruit of the duties of the day ; hast not to go to rest sooner that night then on other nights , on design that you may be sooner at work the nixt day ; which smelleth strong of wearying of the sabbath , and of longing to have it at an end , of which the lord complained of old , amos . . study to lye down with thoughts as you arose , leaving your selves in his arms , with respect to the eternal sabbath that is coming . . when the sabbath is past , and the next day cometh , cast not by all thoughts of it instantly , but begin your work as having just now ended the sabbath , fearing to let the relish of it wear away ; and indeavouring in your carriage through the week to retain the stamp and impression of it ; especially beware to go to your callings with a sabbath dayes guiltiness on you ; o indeavour by all means to have that removed hand all the week through have one eye to the sabbath past ; and another to the sabbath coming , having still that sounding in your ears , remember the sabbath , or the lord ▪ day , to keep it holy ; dieting your souls , as it were , all along the week , for a course of communion with god in the duties of the next sabbath . it will be now easie to know when this command is transgressed ( which was the sixth way proposed of considering the sanctification of the sabbath to wit , oppositively or negatively ) which is done ▪ by committing any thing contrary to the rest or sanctification of it ; . by omitting any of the things which are required for the right sanctifying of it ; . by an unsuitable frame of heart as to the due manner of performing any of these duties required ▪ we will find the weight of this command yet more fully , by considering it's reasons how it'sexplicated and pressed : this is done . by laying down the equity and extent of it . v. . . . by pressing it from god's example . as to the first , v. . six dayes shalt thou labour and do all thy work : these words may be looked on . as an obliging concession , which is indeed very liberal ; as if the lord had said , all dayes are mine , yet i have given thee six to do all thy work and labour that thou hast to do , therefore give me the seventh . it is but a small retribution for six to return a seventh . ▪ as a restriction , thou shalt do whatever work thou hast to do within the six dayes , but none of it on the seventh . . as a command whereby god distributeth our time , and commandeth six for our work , and the seventh for his : and thus these words forbid idleness , and command lawful diligence in these six dayes ; which we conceive here to be implyed . because god is not carving out what time we may be idle in , but what time we should imploy in our own lawful works as well as in his ; for it cannot be thought that he giveth us six to be idle on ; it must therefore be to work on seeing as our life should be taken up in doing either what more immediately concerneth our selves , or what more immediatly concerneth god ; so the scope of this command being to proportion our time betwixt these two , what is allowed for either of them , must imply an improving of it for that very end . the opposition also will confirm this ; these six dayes are to be applyed to our work , as the seventh is to be applyed to gods , which is more then a permission , and if the negative part be imperative , in it thou shalt not work , then the positive , six dayes shalt thou work , may well be understood so also . . gods example will press it for we are to follow it , not only in resting on the seventh , but also in working in the six dayes as he did . . working these six dayes cometh in as a mean to further and fit for the sanctification of the seventh , for so a man putteth by his business , and has the more freedom for the rest on the seventh , whereas idlense often sinfull necessitateth to the breach of it , and to a desire that it may be gone , amos . . and thus idleness is reproved here , and diligence commanded under one consideration , to wit , as the remove of the former and practise of the later do capacitate us to give god his due on his own day when it cometh : even as they are also included in the eight command , thou shalt not steal ; for as idleness becometh a snare and temptation to a man to steal , and hindereth him from works of charity and suitable diligence in the works of his lawful calling ▪ readily preventeth the one , and capactiateth for the other ; so is it here , for it 's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diuerse considerations ; and this agreeth well both with the words and scope of this command . and . according to the holy and wise oeconomy of gods goodness , our labour may be commanded to mak his rest to be to us the more relishing and refreshing . the tenth verse containeth three things for explication , . the lords claim of the seventh day , as having reserved that to himself , it 's his , it 's to him , and by him & for him separated from other dayes . . aconsequent flowing from this ▪ therefore that day is not to be imployed to any of our own works , no not the least , no manner of work , no word , no thought nor deed of any such sort under whatsoever pretext beside the excepted cases . . it 's extension as to all relations , so to all ranks , parent and child , master and servant , &c. yea , it 's thou for thy self , and for all thou hast the oversight and charge of , sons , servants , strangers , yea , and beasts , not that they are capable of sanctifying a day more then the beasts in nineveh were of religious fasting , jonah . yet this sheweth what ought to be the masters care , it being for his use that beasts are put to work ; god injoyneth all wayes of abstaining from every thing that is a mans own work on the sabbath , and will have him solemn in it : in a word , all within thy gates , looketh not only to masters and all in their families or within their doors , but to magistrates and governours , and all within their jurisdiction ( gates being the place of judgment , & used in scripture to shew the extent as well as seat of power ) that they should see to their sanctifying of this day ; and the falling of any under them is their sin when they endeavour not to prevent and amend it : and thus nehemiah understood this command , neh. . when he put forth his power , not only in contending with the native nobles , but even against strangers , for restraining them from violating this day . hence we gather that idleness is a sin , and that they will hardly give god his due on the seventh day ; who are not diligent in the duties of some lawful calling and station for gods honour and others good through the six dayes of the week ; and indeed this is often seen , that such are lazie , and careless , and idle on that day , passing it over even as they do other dayes , without any difference at all , except it be that they come to church . . we gather that humane , whether ecclesiastick or civil appointment of ordinary fixed days for worship throughout the whole day , beside the sabbath , will not agree with this command allowing men six for labour . it 's true , god might soveraignly limit men , but where he hath given liberty ( if it were but by concession ) who can restrain ? concerning dayes therefore , we lay down these four : . that there can be no solemn ! seeting apart of any day to any creature ; thus saints dayes are unlawful : for the sabbath or day of rest is to the lord , and to none other , it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work . and although men should keep the day , and alter the worship , yet this is a taking of that which was once abused , and never enjoyned , for to apply it to god , and wanteth not offence ; even as the retaining of other things in worship which have been abused , and are not necessary , is offensive . . no man can institute any day , even to the true god , as apart of worship , so as to bind consciences to it , or to equal it with this day : that is apart of gods royal prerogative , and a thing peculiar to him to sanctifie and bless a day . . even those dayes which are pretended to be set apart to and for god , and yet not as apart of worship , cannot be imposed in a constant and ordinary way ( as anniversary dayes and feasts are ) because by an ordinary rule god hath given to man six dayes for work , except in extrordinary cases he shall please to call for some part of them again . . yet extrordinarily upon occasions of humiliation , or of joy , and thanksgiving dayes , for that time , may be set apart for god , without wronging this concession , even as in extrordinary times we may work , and not rest on the sabbath day , though ordinarily we may not : this proportioning of time therefore is for the ordinary rule , but yet admitteth of the exception of extraordinary cases . . we gather that masters and parents ought to have a special oversight of their own children and families in the worshipping of god , and that especially in reference to the sanctifying of this day ; and that there is a special communion in worshipping of god amongst the several relations of a family . . we gather that magistrates , and all who have power over others , ought to see to the restraining of vice , and to the performing of outward duties , particularly such as relate to the sanctification of the sabbath ( as well as to abstain from , and to do such and such things themselves in their own persons ) in and by these over whom they have power ; and that it 's no less scandalous and sinful for a magistrate not to see that sin he crushed that the sabbath be sanctified , and the ordinances of religion be entertained and received and reverenced in and by those over whom he hath charge , then if he committed such sins himself , then if he discountenanced the ordinances and break the sabbath himself , or sufferred his own family or himself to be without the worship of god : why ? because these are within his gates , and he is to account for them : he is to rule for god , and their good which is mainly spiritual ; he is to be a terrour to evil doers , as well as to be an incouragement to them that do well ; and men are according to their places and parts to be forth-coming for god and the good of others . and yet this cannot be called a constraining or forcing of consciences , for a magistrate or master thus to restrain these who are under them ; it 's but the using of that power , which god hath committed to them to make men to do their duty , and to abstain from dishonouring god , and the punishing of them , if they do other wayes ; in which respect he beareth not the sword in vain . the . and main reason followeth , v. . wherein this command is three ways pressed also , . by gods example , who during the space of six days wrought ( though he might as easily have made all in one day ) and rested the seventh , and not before the seventh , on which he wrought none ; even so it becometh men to do , seeing he intended this for their imitation , and for that end doth propose it here : gods rest on the seventh is not absolute and in every respect ( for john . . he worketh hitherto , that is , in the works of providence , sustaining , preserving , and governing the creatures made by him , and their actions ) but all things needful for the perfecting of the world were then made and finished . ( whence by the way we may gather , that not only all creatures were made , angels even these that since turned devils , &c. but that they were made within the six days of creation , when heaven , earth , sea , and all that was in them was made ) therefore all our works that are necessary to be done in the six working days , would be done and ended , that we may rest on the sabbath as he did . the . way is by his blessing of it . god blessed the sabbath day , which is to be understood not simply in respect of the day , which is not properly capable of blessing , but in respect of the true observers of it , he blesseth it to them and he blesseth them in it , which may be in these three : . that the rest of that day shal not prejudge them in their weeks work , but that their labour shal be therefore blessed , so that they shal miss nothing by observing that day , as the lord blessed the seventh year , whereon they rested , and yet notwithstanding they were as when they laboured , lev. . . . . and it 's like that if we will compare such as make conscience to sanctifie the sabbath with others , who think and seem to gain by breaking of it , this will be found at the years end to be verified . . that the lord hath set a part that , day for a spiritual blessing , and the communication of it to his people ( so the bread and wine are blessed in the sacrament of the lords supper to be a mean of conveying spiritual blessings to the worthy receivers ) isa . . and psal . . . that god will abundantly manifest his gracious presence , and multiply his spiritual blessings that day upon it's due observers , more then on other days wherein he is also sought ; as there is this day a double worship both in respect of the duty , and of the day whereon it 's done so there shall be a double blessing beyond what is on other days ; in which respect , even prayers in , and towards , the temple ( while it stood by divine appointment as a separate place from others ) had a blessing beyond prayers in other places ▪ and thus christ blessed the loaves and the few small fishes , john . when he made them by multiplication on the matter to feed far beyond their ordinary proportionableness ; so service on this day groweth in it's blessing ; hence we may see an usual connexion betwixt universal thriving in religion , grace and piety , and suitable obedience to this command , in the tender sanctification of the sabbath ▪ and withall a reason , why so few make progress in godliness , even little keeping holy the sabbath as they ought . the . way is by his hallowing it , wherefore be hallowed it or sanctified it , that is per ●odum ●●stinandi , or by way of appointing of it for holy uses , and separating it from other days ( as is said ) : the inference wherefore as to the hallowing pointeth at the reason or end wherefore god did it , to wit , that there might thereby be an excitement left to men , to imitate god ; and that men might not only have gods command , but his example also to bind this duty on him . if it be asked here , why god will have a day set apart for holy exercises beside other days ? it may be answered , . it 's meet that god be acknowledged lord of our time , by this tribut being reserved to himself . . because men having but a finite understanding , beside the now corruption of it , connot be intensely taken up with spiritual and heavenly things and with temporal and earthly things , both at once , or at the same instant ; for even adam in innocency could not do that , therefore the lord hath graciously set apart a day for mans help in that . . it 's to teach man that his chief end is to converse with god , and to live with him , and that he ought to cary in his own affairs along the week , and order things so as the sabbath may be duly sanctified , when it shal come in that sweet soul reposing converse with him . . to shew man wherein his happiness consisteth , it 's even in this , to walk and converse with god , and to be in his worship ; this is his rest . . to shew the excellency of religion , and of the works of piety , or of gods worship , above mens employments in earthly and wordly things : it was a sabbath to adam in innocency to be abstracted from his labour for the worship of god ; the one is mens toyl , the other is mens spiritual rest and ease , far contrary to that which men in the world ordinarily think and judge . we see now how great and grievous a sin it is to break this command , and with what care this day should be hallowed . for . it 's a command of the first table , and so the breach of it is , in some respect , more then murther , adultery , stealing , &c , it 's included in the first and great commandement , . amongst all the commands of the first table , yea all the commands , this religious observance of the sabbath , is most forcibly pressed with more reasons , and with more full and particular explication : because . all the commands hang some way on this ; and obedience is ordinarily given to them with the same readiness , as this day is employed in gods service , . it keepeth life , as it were , in all the rest , and when men are cold in this , so are they in all the rest . . this tryeth men in theirlove to god best ; if indeed his company and service be more delighted in thenthe world ▪ and is a notable indication of the frame of the soul ; it maketh proof both of their state and frame , as men are usually and habitually on the sabbath , so in effect are they , as to these . . no breach of any command hath more aggravations ; for . it is against reason and equity , when god hath given us so many and so good reasons for it . . it 's high ingratitude , the sabbath being a mercy ; and a great mercy indeed it is to be priviledged with access to converse with god a whole day of every week in duties of worship . . it 's against love , god's love hath instituted it , and our love should in a special manner vent it self to him on it . . it 's cruelty against our selves ; for the sabbath kept holy , is backed with the promise of of a special blessing , and we by this sin prejudge our selves of that ; yea the sabbath rightly spent is a mean both of holiness and of nearness to god , of conformity to him and of communion with him , it promoteth both : so that it is eminently verified here , that these who sin against this command , sin against , and forsake their own mercy . . no sin doth more evidence universal untenderness ; and as it 's a sin in it self , so it evidenceth , especially when gross , a very sinful and some way atheistical frame and disposition , as may be gathered from neh. . yea. . it occasioneth and breedeth other sins : it habituateth to sinning , and hardneth against challenges , so that men ordinarily become very gross and loose and fall in scandalous sins , who neglect the sanctification of the sabbath , which is the quickner and fomenter some way of all duties and knitteth the two tables of the law together ; hence it cometh to pass , that we often hear men that have turned to be very loose , gross and scandalous ( and some of them on scaffolds and at gibbets ) cry out of sabbath breaking , imputing the one to the other , as a main cause ; for by this sin men grow stout against challenges , and formal in secret duties , and so at length sit quite up . no sin hath more sharp challenges for it , and more sad judgements avenging it , then sins against this command ; have there been any men deeply challenged for sin , or at death ( whether ordinary or violent ) brought to express and utter their challenges , but sins against this command have been main ones ? the slighting of the lords sabbath made jerusalem to be burnt with fire jer. . last ; for this sin they are threatned with terrible plagues ; ezek. , . . not only in temporal things , ● . . but with spiritual plagues to which they are given up , v. . . you know that a man was stoned for gathering of sticks on the sabbath , num. . see also , exod. . . and ezek. . . where the lord accounteth sabbath-breaking a refusing to keep his commandements and laws , and a despissing of his holy things ; o is it possible , that a man can be well that breaketh the sabbath , or to whom it is not a delight ? if any should ask here , if indeed the breaches of this command be greater sins then the breaches of the commands of the second table ? and if so , if god will be avenged on these severely ? for answer ( premitting this one word , that in comparing breaches of the commands of the two tables , we would compare sins of a like nature together , that is , sins of presumption with sins of presumption , and sins of infirmity with sins of infirmity ) we say , that a presumptuous sin against the fourth command , if it were but to go unnecessarily to the door , or to gather sticks , is a greater sin then a presumptuous murther , because it striketh more immediately against god : and that a sin of infirmity against the fourth command , is greater then a sin of infirmity against the sixth . yet we grant that presumptuous murther is a greater sin then a sin of in firmity against the fourth command , because presumption and high handedness in the manner of sinning , in a sin little on the matter comparatively , da●eth god , as it were , and striketh immediately against him , and so is an additional high aggravation of it ; beside what it is in the nature of it : and though our censures against presumptuous breaches of the sabbath ▪ which are now as great sins as formerly ( as is clear from what is just now said ) be often more mitigated now under the gospel , neither was it as we conceive , ordinary to stone the presumptuous prophaneners of the sabbath , even amongst the jews ; yet will this be no good reasoning ; men do not now execute punishments upon transgressours of the first table as on transgressours of the second , therefore transgressions of the second table are greater sins then transgressions of the commands of the first ; for so we would be in hazard to postpone all the laws or commands of the first table to these of the second ; but we are to consider that temporal punishments are heightened or lessened according as the peace and order of civil societies may be more or less therein concerned , so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of god , and in order to his righteous and absolute judgments , and therefore it`s enough that we enquire what god hath done , and will do , and what sinners may expect from him ; however men may over-look and pass them by , yet before god they are often taken notice of , and plagued even in this life , and will be for ever hereafter , if they repent not . we may now therefore in the close , exhort , beseech , obtest and charge you all , as in the sight of god , who is a severe avenger of them , that ye would be aware of the sins whereby this command is transgressed : particularly guard against . . not preparing for it , or not remembring of it ; many prophane the sabbath , ere they come to publick , yea , before it come , in some respect . carnal thoughts and a common frame of heart , yea , even to speak so , a particular frame that looketh but to our own condition or case ; as not stirring it self to be over and above that , to be affected with god and his glorious works of creation and redemption , to give him praise for his marvellous goodness on that day ; there is alass generally little delight and praise in his worship , even on his own holy day . . general unedifying discourses , of the news of the time , of health , and other things not necessary to that day . . little profiting under the gospel , and not growing in knowledge and practise ; many a sabbath is thus prophaned , few getting or seeking the blessing of it , or on it . . going to the fields and visiting of neighbours to put off a piece of time , that so much time may be saved on other dayes of the week , wherein many men think they have more to do ; and not seeking to edifie , or to be edified when they visit . certainly by this going abroad and runing up and down the streets unnecessarily , ye indispose your selves , ye offend others , and tempt them to follow you , ye slight either duties in your families , or in secret , or it may be both , in a great measure ; i suppose that if ye made conscience of these , there would not be so much time to go abroad ; take some other day for recreating your selves ; if ye say , ye have then somewhat else to do : and have ye nothing to do this day ? or wil ye take more boldly from gods day , then from your own ? is sacriledge less then taking what is your own ? what if all did so gad abroad ? ( and it may be they have no less reason ) what a sabbath day would we have ? there is a remarkable word , exod. . . that on the sabbath none might go out of his place , which though it be not to be understood as restraining exercises of piety , or works of necessity and mercy , as we shewed before ; yet it would seem to be the meaning of the words , that on that which we call taking the air , and on visiting , there was a restraint thereby intended . . mens ●itting upon choice in the church at such a distance that they can scarcely hear , and that they may the more securely confer together on common purposes ; so that they do not so much as aim to profit , of whom we may appositely say ( as christ said of the priests , that they prophaned the sabbath and were blameless ) that they some way keept it and are guilty ; many also sleep weary and wander in their thoughts , and are as stones and statutes in the church . . little ones and boyes going and running up and down playing and making a noise , and servants gadding ; all which will be charged on magistrates , ministers , elders , masters and parents , who are not conscionably aming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses , and to punish continuance in them : especially look to it when few plead or appear against such sins . . much idle loitering over of the sabbath , doing nothing , and much sleeping it over . idleness is a sin any day , much more on this day . . little care of sanctifying the sabbath when men are from home , or when they are not in their own congregations , when they are not in their own houses , or have not any to take oversight o● them : there is much liberty taken this way , and there are many complaints of it ; what my brethren ? doth not the sabbath require as strict sanctification abroad as at home ? if any should ask remedies of all these , and such like evils , i know none better then these that are in the command it self . the first is remember , what ? . remember by-gone failings , and repent of them : . remember coming to judgment , that ye may be found of it in peace as to this or any other guilt , and endeavour to prevent it : . remember to be all the week over in your worship , and walk , minding it . a second is , be well imployed throughout the week , and be not given to idleness or laziness in your particular callings , nor in spiritual exercises , there will be no sanctifying of this day without that ; be not therefore slothful in business , but fervent in spirit , serving the lord , rom. . . ▪ see that nothing unbecoming the rest of the day be admitted , no manner , not only of deeds , but of words or thoughts . . let every one take inspection of others , and seriously mind it in your several places , as ye are called . . follow gods example in other things , as it 's proposed to you for your imitation , and ye will do it the better in this . . aim at the blessing as well as at the duty ; hang on himself for life and strength to discharge the duty , and for the blessing , since he is the author and bestowe● of both , and do the duty delightsomly and with joy , through the faith of his blessing ; and acknowledge his unspeakable goodness in priviledging you with his day , and the worship thereof , still waiting on him , and trusting in him for whatever good may come to you in it . the fifth command . exodus . . honour thy father and thy mother , that thy dayes may be long upon the land which the lord thy god giveth thee . our lord jesus christ , matth. . . sumeth up the whole law in these two words , which he calleth the two great commandements , thou shalt love the lord thy god with all thy heart , with all thy soul , and with all thy mind , and thy neighbour as thy sef , the two leggs that piety in practise walketh upon ; the one comprehendeth our duty to god , which runneth through all thee ten commands , but doth more eminently exert it self in the first four , whereof we have spoken : the other containeth our duty to our neighbour ; which is set down more particularly in the last six commands , whereof we are now to speak ; and how eye , many do ignorantly and wickedly look on duty to man as somewhat extrinsick to religion , and duty to god , yet both have the same authority , both are put in ohe sum of the law , both are written on tables of stone with the lords own finger ▪ and put within the ark : and therefore we ought with a proportionable eare to inquire what god requireth of us as duty to others , as well as to himself : and we should make no less conscience of obedience to the one then to the other , before we come particularly to the fifth command , we shal speak a little to these two , . why love to god is called the first and great command ▪ and love to our neighbour the second , and only like to the first , matth. . . . why hath the lord carved out mens duty to others as well as to himself . for the former of these , consider in the first place that the commands of the second table are equal to the commands of the first , in respect of the authority that injoyneth them , he that saith , thou shalt have no other gods before me , saith also , thou shalt not kill , &c. jam. . . in which respect it is said , matth. . . the second is like unto this . . if we compare the two tables together as to the matter contained in them , and the immediate object of each duty commanded ; the duties of the first table are greater , and the duties of the second table lesser ; the one relating more immediately , the other more mediately to religion , in which respect they express peculiarly our love to god , which is called the first and great command ; for the first four commands require that which in its own nature is worship , and is in an immediate way to be given to god ; but the duites required in the other six , are not properly , formally and immediately called for as parts of worship to god , though , as they are acknoweledgments of him , they may be consequentially thereto referred . as to the . why the lord hath in so short a sum particularly set down our duty to others , as well as to himself and shewed how every one should carry towards another ; we would speak to it the rather , that there are six commands in the second table , and but four in the first table , and the lords commending the duties of the second table hath said , the second is like unto the first , because he would have it in our careful observance , going along with the first ; and the apostles as well as the lord , in pressing holiness , do ordainarily instance in the duties of the second table , as luke . . what is written in the law ? how readest thou ? math. . ▪ thou shalt not commit adultery , &c. rom. . . . . jam. . . . &c. and the reasons of it may be these : . to teach his people that it is his will , that they should be holy in all manner of conversation ; therefore there is no piece of duty called for , but it is comprehended in a command , even the least thing , eating , drinking , and whatsoever they do , cor . . pet. . . . he would have them careful to be holy not only in the church , but also in the market ▪ in the shop , at home , abroad , not only in prayer , but at the plough , &c. . to hold out the great extent of holiness , or what holiness he requireth in his people ; it was a great mistake in the pharisees , that they placed the main part of religion in the performance of external duties of the first table ▪ whereas the lord layeth both tables together , to tell that they must march up together in our practise , and that it will not be holiness in it's self , and in gods account to perform the one without the other : . because the lord would have his law a perfect rule , that the man of god might be perfect , throughly furnished to every good word and work . tim. . . therefore is the second table given , that we may know how to walk towards others as well as towards god , that masters may know their duty ▪ servants theirs , &c. and that none are left to an arbitrariness therein , but that all are tyed to a rule : . because men are ready to slight holiness in reference to the second table ; hence there will be some kind of awe of god on men , in reference to the duties of the first table , so that they dare not altogether neglect prayer , hearing the word , &c. and yet they will make little or no conscience of loving their neighbour , or of shewing mercy , as we see in the pharisees : . because it is no less necessary for christians living together as to their being and well ▪ being and mutual thriving , that they do duty one of them to another with respect to the command , then that they all do their duty to him ; how else can folks live well together in a family or other societies , if each therein do not duty to another ? the neglect of this makes them as a house divided against it self , which cannot stand ; . that the lord may have the more clear and convincing ground of challenge against such as slight these commands , and live in envy , malice , oppression , &c. for none can say he knew not these to be sins , mic. . . the lord hath shewed thee , o man , what is good , that thou do justice , and love mercy , &c. and he beginneth at the duties of the second table , the more to stop their mouths ▪ if they should say , they knew not that they should be holy , or how to be holy in these ▪ he had it to say , that he had told them : for these , and such like reasons , the lord hath been so particular in , and hath added his authority unto , the commands of the second table as well as to these of the first , that we may lay the greater weight on them . from the connection of the two tables , we may observe these three generals , first , that there is no part of a mans conversation in reference to his walk with others as well as god , what ever be his calling or station , but he ought to be religious and holy in it ; god hath directed men how to carry in all things . . that it is a necessary part of religion in respect of the command of god enjoyning it , and in order to our thriving in holiness , to be conscientious in duties to others , as well as in immediate duties to god , who in his law requireth both . . that where kindly and true obedience is given to the first table , obedience will be given to the second also , where conscience putteth to pray and keep the sabbath , it will also put to do duty to our neighbour ; he purposely putteth these together in the gospel , when the pharisees would separate them , and what god hath conjoyned let no man put asunder . it may be here inquired : what it is to be religious in these common duties we owe to others ? answ . though we cannot instance in any thing , wherein religion hath not it`s place ; yet we shal pitch on a few things , that it more especially implyeth : and . it is necessary that the matter of the duty be commanded , and . that respect be had to the command in the doing of it , a man must not only provide for his family , but he must do it religiously , a master must not use his servants , as he pleaseth , the servant must not abuse the masters simplicity , but obey in fear and trembling , &c. ephes . . . col. . . in which places the apostle presseth servants to look to these things , while many of them had heathen masters ( and what is spoken to them may be applyed to all , in all callings and stations , and serve to direct how to be religious in common duties ) . and . as to the end , it is required , that they serve not men only , but the lord , and so eye his glory , the adornning of the gospel , the edification of others , there being nothing we do , wherein we ought not to have an higher end then our selves or men . . that they have a religious motive in their service , implyed in these words , not with eye service , as men pleasers , but as doing service to the lord in obedience to him , and not to men ; not so much because their masters command , as because god commandeth ; not for the fashion nor meerly for profit , but because commanded of god. . that for the manner it be in singleness of heart chearfully and readily . . that respect be had to the promise as well as to the command , for their through bearing in their service , and for their encouragement in the faith of their being accepted through christ as it is ephes . . . coll. . . else it were a sad thing for a christian servant to be in hard service , and have no more to expect but a but of meat and a penny-hire from men , but christian servants may eye the heavenly reward in sweeping the house , as well as in the religious duties of gods immediate worship . for helps to understand the commands of the second table , we may consider these four scriptures , which will hold out so many rules for that end : the . and principal one is mat. . . thou shalt love thy neighbour as thy self , which sheweth that there should be a warmness of affection in us to our neighbour , opposite to hatred ( levit. . . . ) revenge , malice , inward grudging ; and no doubt this warmness of love , making a man measure his duty to others by the love he hath to himself , will notably help to understand and observe all the duties of the second table . the . is mat. . . therefore all things , whatsoever ye would that men should do to you , do ye even so to them , which is a rule of general equity , and is opposite to partiality and self-love , which undermineth all the duties of the second table ; and this is of a general and universal extent , to all persons and things , such as buying and selling , to duties betwixt man and wife , neighbour and neighbour , master and servant , &c. the . is philip. . . look not every man on his own things , but every man also on the things of others , a notable effect of love , not only to wish well to our neighbours , but to seek and procure their good , and it is opposite to selfishness and regardlesness of the good of others , if we be well our selves . the . is rom. . . be kindly affectionate one to another with brotherly love in honour preferring one another , be kindly to , and manifest your esteem of , your neighbour , not in a complementing way , but really and heartily , which by james is called the fulfilling of the law , and by the apostle john the old and new commandement , wherein there is more religion then many are aware of , more then in knowledg , speculations and empty notions : but oh ! how short are we in these more common duties , that lye , as it were , among our feet ? we come now to the fifth command , which is the first of the second table , and it containeth . a precept . . a promise , and so it is called by the apostle ephes . . . the first command with promise , which must be upon one of these grounds , either ▪ because it is the first command that hath a particular promise , that promise in the second command being general & applicable ( as it is actually applyed there ) to all the commands , or . because this is the first command of the second table ; and often in the new testament the commands are recknoned and instanced by that table , especially when duties betwixt man and man are pressed : and if it be said , that it is the only command of the second table , that hath a promise , it is answered , it is the only command that hath an express promise : beside it is not absurd to read it thus , it is the first command ( i. e. ) of the second table ; and to press it the more , the promise added to it is mentioned ; so that to ur●e obedience to it the more strongly , it is not only the first command , saith the apostle of the second table , but it hath a promise also added to it : and this certainly is the apostles scope to press its observation . in the precept we are , to consider the object , father and mother : . the duty , honour . . again , concerning the first , it is to be considered that this command in its scope respecteth the duty that we owe to all relations , whether they be above us , inferiour to us , or equal with us : this is clear from christs summing all the second table , and consequently this command with the rest , in that comprehensive general , thou shalt love thy neighbour as thy self ; and therefore our neighbour in general must be the object of this command , as well as of the rest , and so it taketh in all the duties of honour that every one oweth to another , whatever be their place ; there is a duty of honour and respect called for from every one to every one : and so eph. . . it is pressed upon wives toward their husbands ; and pet. . . upon husbands towards their wives , which must be comprehended here : thus father and mother are hear to be largely and synecdochically understood , one sort of relations being in a figurative manner put for all the rest . . under them are comprehended all superiours for place , in church or common-wealth , who in scripture get the title of fathers , as magistrates , supreme and subltern , ministers and all church-officers , teachers , overseers , and all in the place of fathers , cor. . . yea , they who are to be esteemed , as such for gifts of learning , wisdom , grace and piety , acts . . or for their worldly means and outward estate , as josepb was , gen. , . or for their age , and the reverence due to them on that account , kings . . in a word , any sort of emenencie putteth one in that roll of fathers largely taken , though they be not properly such . . we are called in the first place to look to the duties of this relation , as it is domestick , such as of a master over the servant , of a husband over the wife , &c. and then cometh the carriage of one toward another in general , and though most properly the duties of parents , mediate or immediate , over their children or nephews , be here pointed at , which is most literal , yet the former also is included , all particulars of that kind being by a figure comprehended under one . if it be asked here , why the mother is added ? answ . . because although the mother be not so qualified for the rule and government of the children ▪ yet she is no less intituled to their acknowledgment and this parental honour by the labour , toil , and tenderness of their birth and education , and in this , as well as in the disposition of the members of the body mentioned . cor. . v. . , and . the excellent attemperation of god , wisdom is very conspicuous , by ballancing the greater authority of the father with the greater pains and care of the mother , that the childrens duty of love , honour , and gratitude ▪ may return to both with a suitable equality . . she is added to shew that it is not only the most eminent superiour or neighbour to whom honour is due , but even these who have more weakness , and especially the mother : hence it is that alwayes almost in the proverbs , where duty to the father is pressed , the mother is also named with him , to shew that children should not think that less respect is due to the mother then to the father ; yea , sometimes the mother is prefixed to the father , as lev. . . ye shall fear every man his mother and his father , which is done to meet with the humour of many who are ready to lessen their duty to their mother , and therefore we are called to it even in her old age , prov ▪ . and to guard against despising of her then , which is too readily and frequently incident . thus doth the lord provide in his word against our corruption , which is ready to take advantage of debording and outbreaking at the weakest part . if it be further asked , why all superiours , yea all neighbours , are spoken of as fathers and mothers ? answ . these reasons are obvious from the scope : i● is . to shew that the duties of this command are mutual amongst all relations ▪ it giveth superiours their due , yet so as that it teacheth them also how to carry toward their inferiours , that is , to be fathers to them ; and that the relation necessarily implyeth a mutual tye ; therefore this command doth not only direct inferiours in their duty towards superiours , but also superiours in their duty to their inferiours . . they get this name to make their subjection to each other , and their mutual relations and duties the more sweet and kindly , when the subjection is to be given as by a son to a father , and when it is exacted and expected as by a father from a son ; which consideration should be a kindly motive to all mutual duties , and also an inducement to hide infirmities ; and to construct tenderly of failings . and thus the denomination of the natural relation seems to be borrowed , to establish and strengthen the positive relation , which of its self is no● so binding of the conscience by nature's light . so much for the object of thus duty . the duty it self here called for , is honour , which is also largely to be understood , both as it taketh in the inward esteem of others in our heart , and also the evidencing of this in outward expresions in our conversation : for by this command it appeareth that there is , . some eminencie in every man ; . that every one should observe that and honour it in another ; what is it then to honour them ? it is not to complement them , and only seemingly to reverence them , but ▪ it consisteth especially in these , . in observing and acknowledging what is eminent in any for nature , grace , station , or other ▪ accidental things , and if there appear no more in a man , yet as he beareth any thing of gods image , or is a christian and member of christs church , he is thus to be honoured . . there ought to be an esteem of him , and we should really have an honourable account of him , and that in some respect beyond our selves in some one thing or other . . it lyeth much in love , and kindly or affectionate reverence , as is hinted rom. . . . it taketh in obedience according to our stations ▪ flowing from a disposition of heart to obey , heb. ▪ . . it reacheth both to the thought of the heart , and to our secret carriage , there should not be in our secret chamber any despising or wishing ill to him , eccles . ▪ . . it comprehendeth a holy fear and aw that should be joyned with it , lev. . . honour being thus fixed in the heart , it is to be expressed , . in words , by respective and reverent speaking and giving answers , or making suits ; sarah called her husband lord , . pet ▪ . . . it is expressed in gestures by bowing rising up , keeping silence sometimes before others . job . . not answering again , tit. . . saluting , &c. col. . . . in deeds , by obedience and testifying respect that way which is generally called gratitude , therefore obedience to parents , eph. . . is drawn from this command , which presseth obedience upon men according to their relations . in our means , communicating thereof when it is called for ; so tribute to whom tribute is due , rom. . . and double honour to the elders that rule well , tim . . acording to the acceptation of honour used in that precept , honour the lord with thy substance , prov. . . . in our prayers for them tim. . . . in covering their infirmities , gen. . . . as the breaches of this command may be easily gathered hence ▪ as being opposite to these , so this rule is alwayes to be carried along in practice , that this honour and obedience must be still in the lord ; that is , there must be a reserving to the lord his due , for god is the supreme father , and all our respect to under-fathers of the flesh is to be subordinate to the father of spirits , heb. . . so as he may have the first place for whose cause we give reverence to them , & so that word is still true , acts ▪ ▪ . it is better to obey god then man ; man is only to be obeyed in the lord ▪ ephes . . . and thus refusing to comply with unjust commands , is not disobedience to parents , but high obedience to god , the refusal being conveyed respectfully and after the due manner . again the branches of this command are exceeding large ; two things by it are especially called for , . love , honour , and whatever is opposite to and inconsistent with these , is a breach of this command ▪ wherein we are to observe , . the object of our love and respect , it is all men , pet. . . honour all men ; love the brotherhood ; our neighbour here in the largest sense comprehending all men ; . consider that the act of love and honour that is required is most intense . we must love onr neighbour as our self , and this reacheth far . . consider that it taketh in all that is our neighbours ▪ his name , fame , credit , and estate , &c. but especially love to his salvation ▪ because in this mostly doth his concernment lye ▪ . it taketh in all midses or means that are for his true honouring ▪ ●r the vindicating of of his name when he is defamed ; hence psalm . it is the property of an accurate walker , n●t to tak● up an evil report against his neighbour , even when it is brought to him and laid before him . . yet there is a difference to be observed in the putting forth of our love and testifying of our respect ; for we should love him as our selves , but in giving respect and honour , we are to prefer others to our selves : to love our neighbours as our selves , importeth the kind and reality of our love , we are to love him no less truly then our selves ( for we also come in here as the objects of our own love ) but we are some way to honour him beyond our selves . if it be asked , how can that be ? . that one should love all men ? should we love them all alike and equally ? and . ought we to prefer every man to our selves ? to the former we say . . this command requireth , as to the object , that we love all men , excluding none from our love good or bad ( while they are within the roll of men , capable to be prayed for ) friend or enemy , for we should love them that hate us , and bless them that curse us . . as to the main things destred , or the subject matter of our wishes for them , our love should be alike toward all ; our love being a willing of good to others , we should desire the greatest good to all men , that is ▪ peace with god , christ , heaven , sanctification , repentance , &c. that lead to it , there is here no inequality , nor two heavens , a greater and a lesser to be the subject matter of our wishes and desires . . if we consider our love as to the act of loving in the kind of it , it is equal , we being called to love sincerely cordialy , and with the whole heart , perfectly ; every man. if ye ask then , wherein is there any difference allowed ? answ . if we consider . the effects of this love , they may and ought to be more manifested towards one then another ; we are to pray more for one then another ; to communicate and to distribute more to one then to another , according to the opportunities we have , and according to the particulare relations and callings that god putteth us in ; for beside our general relation to all men , we have particular relations to some beyond others ; hence may a man do more for his children , and these of his own house , then for others ; so may we pray for some men more and oftner , as their necessity is concerned , and as they may be more useful . . in respect of frequencie , our love may and ought to vent it self more frequently towards some then others , and so it differeth from that general love we owe to all . . in respect of sympathy , we are to be more touched with the hurt and hazard of some and more sensibly desirous of their good then of that of others , and so our love ought to affect us more , and stir more sensibly in reference to some then others , as in the case of a woman toward her child , and of one dear friend to another ; such was the sympathy between jonathan and david , who thought they loved many others , yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them , good and evil ; thus may arise from natural relalions ▪ particular obligations , mutual familiarity , and others special grounds . according to the diversity of concurrent circumstances , we may sometimes wish temporal good to one , and sometimes temporal rods to another ; providing alwayes it be out of a true desire of , and respect to their spiritual good . ▪ in respect of complacencie and delight accompanying the act of loving there may be a difference ▪ for there may be much more delight and satisfaction in loving one then another , as there appeareth more of holiness in one then another ; so godly men love even natural men if of good parts , civil and friendly , more then others that are destitute of such qualifications ; but it men be also gracious , they not only love them the more , but also acquiesce the more and have the greater complacencie in them on that account . if it be asked from whence these differences , as to the effects of our love do flow ? answ . they may arise . from natural relations ; . from the difference that is among men in their carriages , humours , and such like , as they are less or more ingaging ; . from external circumstances , of acquaintance , familiarity , or particular ingagements ; . from favours , so men may love their benefactors more ( in the forementioned sense ) then others ▪ . from civil relations and intrests ; they may arise from a religious and christian interest and relation , so we are to love the godly , not only more then other men in the world , but also we are to love them . on another account than we love others , to wit , because they are such , because they are true members of the same body , are loved of god , and have his image shining in them ▪ . with more delight and acquieseing complacencie , as david doth , psal . . . . there should be another way of venting our love to them then to others , both in spiritual and temporal things , thus loving the brotherhood is distinguished , pet. . . from loving or honouring all men ▪ so also the houshold of faith , gal. . , is especially to be considered in our love . if it be asked then , how differeth love to the godly from common love ? answ . that there is a difference , is clear from the forcited scriptures , psal . . . pet , . . and from pet. . . where brotherly kindness is distinguished from charity : in a word then , it differeth . in it's acquiescing complacencie , though there may be some sort of complacencie comparatively in others , yet simply and properly it is to be exercised toward the godly . . it is on another account as is said , to wit , as they are loved of god , love to them runneth in another channel , and hath another spring and rise , matth. , ult . . it should be in a more high and intense degree , as to its exercise , because god is more concerned in them ; and though good should be done to all , yet especially to this houshold of faith. and the manifestation of our love even towards the godly may be less or more , according as less or more of god appeareth in them , or in their way . if it be further asked ? how we can love wicked men , and if their being such should not marr our love to them ? answ . we speak not here of such as are debarred from the prayers of the people of god , and who are known to have sinned the sin which is against the holy ghost ; nor do we speak indefinitely of final enemies , these ( according to all ) being excluded from our love : but we say that other particular wicked men , as to their persons ( whatever hatred we may bear to their evil deeds ) are to be loved in the forementioned sense , yet their wickedness may . marr complacencie in them , that they cannot , nor ought not to be delighted in , nor with pleasure conversed with . . it may marr the effects of love in the evidences and manifestations of them , for that christians may , yea , and sometimes should keep up all or most testimonies of it from some , is clear from the apostles direction enjoyning the noticing of some , that they may be ashamed , thess . . . . it may marr love in ordering its exercises , yea , and occasion the seemingly contrary effects , as their wishing for , and doing of some things temporally adverse and cross to them , for their greater shame and humiliation , as is evident in the psalmists prayer , psalm . . fill their faces with shame , that they may seek thy name , o lord : so some out of love are to be corrected , ye punished temporally , yet with a desire of , and respect to their eternal wealfare . if it be yet asked , if , and how , one is to love himself ? answ . self-love is so connatural to us , that in effect it is the mediate result of our sense of life , and consequently the very relish & endearment of all enjoyments , the spring of self ▪ preservation and the best measure pointed out by our lord himself , of the love and duty that we owe to others , which as it is the mean whereby we taste and see that god is good ▪ and how great his goodness is to us ▪ so it ought principally to refer it self , and all its pleasing objects , to him as the fountain of all , who is indeed love ; but yet it is that wherein ordinarly men do much exceed , as especially these following wayes . . they exceed in it when themselves are proposed as the end of their own actions , as it is ● . tim. . . when their own things sway more with them , and are sought more by them then . the things of god , to which the first place is alwayes due ; and . then publick things , and the things of others , even in the cases wherein these do require the preference . . when it is terminated on the wrong object , as when they run out in the immoderate pursuit of bodily and temporal things , caring more , if not only , for the body neglecting the better part . . when it is laid out for the pleasing of corrupt self and the making of provision for the flesh to fulfil its lusts , rom. . . self love under these considerations is corrupt , and to be guarded against . answ . . self love , or love to our self , is allowable when qualified with the following properties . . when it is subservient and subordinate to higher ends , and can hazard it self , and deny it self for gods honour , for a publick good yea , and in some cases , out of respect to the good of others also , so a righteous man should , and when at himself , will do much ▪ though with his own hazard , for a christian friend , for the safety or edification of the godly , or in defence of the inte ▪ rest of christ . . when it is drawen out after spiritual things , and it 's on these mostly that pains are taken , as how to grow in grace , to have a good conscience , to have the soul saved , sin mortified , &c. . when outward things are desired for the former ends , as when we pray , give us this day our daily bread , that we may promove these ends , being willing to want them when they may not stand with these ends , and desiring life , means , &c. in so far only as they may be useful for the attainment of them . as the first self-love marreth duties to god , and thwarteth with them ; so the second advanceth them and sweyeth strongly , yet sweetly to them . again , this command is the first in order of the second table , and is peculiarly backed with a promise , to shew the concernment of the duty called for , the scope of it being to regulate that respect which each on oweth to another , that they may give each other due honour as the first effect of love ▪ and the great band of all the other commands and enjoyned duties of the second table , god being pleased to provide for that respect and honour that is due from one man to another , as well as for the security of their persons and estates , yea in some respect he preferreth this command , to wit , that one hurt not another in their honour and estimation to these other relating to their persons and estates , and therefore he requireth honour in the first place , and afterward injoyneth the duties of not killing , not stealing , &c. and although every man doth love respect and estimation among others , yet there is nothing wherein more liberally and even prodigally men incroach upon one another , then by the neglect and denyal of this duty , and by the contrary sin , though it be most directly op posite to love , and that general equity commanded whereby we should do to others as we would have them to do to us , therefore we conceive the lord hath preferred this to the other five commands , and hath so backed it with a promise , and also set it down positively , honour thy father , &c. for this end , that we may know it is not enough not to despise them , if they be not also positively honoured by us , even as it is not enough , not to prophane the lords day by common and unnecessary works , if we do not positively sanctifie it : and it is not for nought that this duty is so much pressed , being a main bond of christian and civil fellowship , keeping folks within the just bounds and limits which god hath set unto them . if it be asked , what this duty of honouring our neighbour doth include ? answ . it doth include these five things ▪ . respect to our neighbours person ; . to his place : . to his qualifications , either as he is furnished with natural or moral abilities , or as he is gracious ; . to his accidental furniture in externals , a riches , credit with others &c. so david honoured nabal ; . in respect of mens actions as they deserve , or as they have done , or atchieved any thing where by good cometh , or may come to the church or commonwealth , honour includeth the giving respect to onr neighbour in all these . if it be asked , if and how honour differeth from love ? answ . it differeth from love ▪ in that love properly considereth men more generally , as they are capable , of good , which we wish unto them : but this considereth them more particularly , as so and so qualified , and having such and such things in them deserving respect ; for honour being bearing of testimony to something worthy of respect in such a one , it doth first consider what is worthy of honour in the person , that so it may bear a testimony truly , according as it findeth ground . if it be asked , whether ontward expressive evidences of honour are alwayes to be given to the persons honoured ? answ . although indeed in honouring of god there needeth not alwayes an external expressive evidence of it ; as for instance , a man may in the croud of company honour god by ejaculatory prayer without such external expression , as nehemiah did in the presence of the king and queen , cap. . v. . yet honour given to others must not only have the acknowledging of something worthy of estimation within , that it degenerate not into dissimulation , as the ordinary complementing strain doth , but must also have expressions without , to bear witness unto that which is within , in gesture , words , or other wayes , as men are called to the giving of them . if it be asked , what honour doth import , and what may be comprehended under it ? answ . under honour are comprehended , , charitable constructions of mens actions , whereby what is doubtful is exponed to the best : it will not , nor ought not , i grant , determin a man to esteem every man gracious whom he knoweth not to be prophane , nor every thing to be truth spoken by him which he knoweth not to be false : but . it will keep a man from running into the extream of contrary judging of him as wicked , false , carnal , natural , graceless ( a lamentable ill amongst even good people , too ready often to give such designations and epithes to their neighbours , whether inferiour or superiour to them , on very little ground , and sometimes to persons who , without breach of charity , may be supposed for true religion , not to be much , if any thing at all , short of themselves ) or such an one as some may call him , even though he know nothing of his goodness , yet because he knoweth not his evil , he forbeareth to conclude so harshly of him . . it will make him live with him as ( to him at least ) negatively gracious , and accept of what he saith for truth ▪ not knowing any thing to the contrary , in so far as christian prudence will permit him ; and thus far a charitable construction will lead us in reference to our neighbour , for we are not bound positively without ground to determine a thing to be right or wrong , or a man gracious or wicked when we have not certain knowledge , and so may be deceived ; but we ought to walk with men whose bypocrisie and dishonesty we know not , as with good and honest men , yea , even where some slips or escapes are to be found . . honour comprehendeth and taketh in humility so far as it respecteth and relateth to a humble carriage amongst men , which is a grace moderating a man so , that he preferreth not himself inordinately to others , either in respect of place or parts , or other such like grounds ▪ which christ commendeth in the gospel ; and enjoyneth that men should not love the uppermost rooms , or first salutations , but seek to prefer others , and be to their own honour as weaned children ▪ or new born babes , matt. . . readier to serve and give honour to others , then desirous of service and honour from them , and this not in complement , but in reality . . it taketh in esteem of others , and vindicating of their name and ●ame , that they may be accounted of , and be in good repute with others ▪ endeavouring their vindication then most when they are wronged ▪ seeing a good name is so essential a part of honour , eccles . . . it taketh in praise which is the commendation of a fact praise worthy , or of such and such laudable things , bestowed on the person by god. . gratulation and rejoycing at anothers good , as if it were our own , . i● taketh in mercy and communication by way of charity to others . now all these effects of honour are to be drawn forth according to the stations we are in , and the relations we sustain , and as we stand in reference to others according to their stations and relations , of husband , wife , servant , master , son , father , friend , &c. and no doubt more even of this owtward respect would contribute not alttle to our hearty and comfortable living together . these being some of the commanded duties the contrary vices are prohibited ▪ as . rash judging , taking up a prejudice upon unsure grounds that will not bear such a thing ▪ and this may be either a weakness proceeding from ignorance ; or a prejudice flowing from malice at the mans person , which is more readily inclined to construe so and so of such a man and his actions then of another : the first may be removed , & the person faulty in it will be desirous to have it removed , and will esteem more of the person mistaken , when it is removed , as eli did for hannah . sam. . . the second is hardly removed and admitteth not of the mean which may remove it , leaving no room for information , apology , vindication , &c. . pride and presumption are condemned here , pride whereby one with diotrephes affecteth the preheminency , a higher office or precedency in the same office , the first salutation , the highest room at table , &c. presumption , whereby a man is ready to undertake something above his ability , as if he were more fit and able for it then indeed he is ; even as on the contrary pusillanimity is a scarring to reach to , and adventure upon , what a man is able for , and called to . . vanity or vain glory , much blazing abroad our own good actions , or delighting to have them known to others , that they may blaze them . ostentation making shew of what good is in us , and following what is good for that end , and in such a way as it may be taken notice of by men , as the pharisees , who only sought their own glory in their prayers and alms . . envy , which is a grief and sadness for the honour of another , that such a good turn should fall in his hand , or that he should be honoured , followed or respected , as if his being honoured and preferred did detract from their own credit and honour ; it differeth from fear , which is a sadness that an enemy is preferred , because they may suffer and be in hazard from him ; this envy floweth principally from pride , whereby folks would monopolize all honour , and what is honourable unto themselves , and are grieved when it is not so , a manifest fruit of the flesh , gal. . . and a prime and most destructive enemy to graces , and yet very rife in this hypocritical age , and much incident to religious folks , especially to ministers and persons of gifts ; an ambitious humour , coveting to excel and darken all that are about them , when as it were much more christian and congruous for a man to whom god may have given more then he hath done to others , self denyedly to vail , and studiously to obscure himself in some cases , least he sadden or eclipse others or draw more observation to himself . . emulation , which is a seeking to go beyond another in esteem , not from any love of vertue , but only out of an envious desire of having the prehemience of such a person , of out stripping him , and of bearing him down in his reputation ; it followeth on the former . . detraction , a vice whereby men understand whisper what may be to the dishonour of another , even though it be a truth , using insinuations , and such a manner of seeming respect to the detracted , as may make the blot and infamy to stick as when many commendations are given a man , not out of any respect to him , but to make some reproach cast upon him go down the better , and be the more easily believed , as coming from such a one who respecteth and loveth the man ; as , he is discreet , of great parts , &c. but by which but all is overturned . , contention and strief are also opposite to this command , and any thing whereby , directly or indirectly , mediately or immediately , the fame of our brother , and his estimation is reflected upon , which are of a large extent . . mocking , disdaining , taunting , and such like are plainly against this command and forbidden in it . there are some questions that do arise from what is said : . quest if all men should be honoured ? yea , if even wicked men also ? answ . . wicked men known to be such cannot be honoured , as if they were gracious ; neither can any place or dignity , meerly as such , have what is due and proper to grace attributed to it without guilt , the doing whereof we conceive is that sin reproved by james chap. . . to wit , the accounting of rich men , that were wicked to be more religious then others not so rich , and possibly there may be much guilt of this sin in titles and dedications of books ▪ where the most religious pious , &c. are often unwarrantably put among the styles . . yet there is a civil honour , which they may get , and we are called to give them upon several accounts as . on the account of their place , if magistrates , honour to whom honour is due , is in that respect enjoyned , rom. . . . of their relation , if they be fathers , mothers , &c. as it is tim. . . pet. . . of their other qualifications and parts , or on other accounts , yea even on this general account , that they are men having immortal fouls , capable of grace , & of being restored to gods image , our evidencing of honour to them is called for , . quest. if rich men should be honoured ? answ . riches of themselves , and for themselves , are not honourable , neither can they make the possessor such : but riches may make one capable of doing more good , and of being more useful in church and commonwealth , and consequently of being deservedly honoured ; and no doubt a rich man is to be respected , as a steward intrusted with some thing to be employed for the honour of god , and for the good of others ▪ and riches , when well improved to these ends , they become useful ▪ and therefore in that case the professors of them are to be honoured ; but when abused , the person is more vile , so david , at first , honoured nabal as a father , and called himself his son , but after that his churlishness appeared and discovered it self so grosly , there was on such honour due to him , nor given him . as to what the apostle james discourseth chap. . . . certainly he doth not there simply condemn all reverencing of rich men , but the doing of it , . on a religious account , and in religious things , . when there was only care taken for accommodating them in assemblies , and no care all for accommodating poor ones , as if because they were not rich they had been without all interest in the gospel ; the honouring of the one and that joynetly with the contempt of the other made the fruit . . it was condemned by him , because done for an evil end ▪ viz. for slattering of rich men , these reprove by bhim for doing it , not being single , but selfish in what they did , seeking only their own advantage . the preferring of rich men as ▪ and because , they are such , as more religious then poor ones , who it may be have much more religion then they , is the acceptation of persons condemned here by the apostle james , to wit , when a rich man is preferred as more godly , and only because more rich ; before a poor man alike godly or more godly then he . quest . . wherein consisteth the difference that is betwixt the respect , which is to be given to a good man , and that which is to be given to another , when both are alike in outward things . answ . . it may be that in outward signes and evidences of respect there be no difference , the one may get as low courtesie as the other . but . there is a heart testimony and respect such as paul had in the consciences generally of all , but especially of his gracious ●earers , that is , an approbation that he is worthy of honour , not only for the outward capacity he is in to do good , but for actual improving of it to that end , which is a far other thing then outward civility . . in this there is a difference betwixt the respect given to the one , and that which is given to the other ; in that some-thing of gracious conformity to the image of god , beside other common commendable qualifications , being discovered in the good man , he is ( at least ought to be ) with more complacency delighted in , then the natural man , though as to outward things in the same station with him . . honour floweth more natively to the godly , the object drawing it unto it in a native way . if it be asked , whither or not a man may seek his own honour and fame , and how ? answ . a man ought not to seek it , as men of the world do , to satisfie the lust of the pride of life : nor inordinately beyond his line , nor even in externals-no● ever as his last end , and as the chief thing ; for honor being the testimony of excellency , and a good name , a testimony of that vertue which is in a man , he is first to study vertue as the solid good , whereof the other is but the lustre , vertue being indeed the main thing to be sought after , whether a good name ( as to men ) be seperate from it or not . . yet may it be sought as a thing that is desirable and good ( it being sought in a right manner and by way of concomitance ) a good name being above great riches , prov. . . . it is ever to be sought in the way of vertue and welldoing ; flattery and crooked dealing being never warrantable , and in the following of good , men are to walk through ill report as well as good report . . it is to be sought in things relating to godliness , not in riches , or honor , or eloquence , or great learning , but honesty , faithfulness , holiness ; thus paul disclaimeth , seeking the applause of being a learned , or eloquent or wise man , he disdained these ; seeking it only in the faithful , single and zealous discharge of his ministry among the corinthians : . this testimony or respect is to be sought after even with a piece of holy ambition in the consciences of others , but not so much in the outward evidences and testifications of it : to be commended and approved in the consciences of these we live among is desirable , and that which also paul , himself aimed at . . this respect would be a step for an higher end , that so all our respect may be improved and made use of for the honour of god. quest . if it be asked how , and in what manner , are we to pursue or seek our own honour ? answ . see what the scripture saith , sam. . . them that honour me i will honour : and first the honouring of god is praise-worthy and honourable in it self ; gold hath not more its lustre , a rubie or diamond its beauty , nor the sun its light and glory , then godliness and vertue , whereby god is honoured , are radiant to their own praise . . if after by reason of human infirmity , and other disadvantages , this radiancy be obscured , or through mens ignorance , folly or malignity , this worthiness not observed or not esteemed , the lord undertakes for the former , and vindicates from the latter , telling us plainly , them that honour me , i will honour , and hence it is , that we so often find in scripture , honour attributed to those things that are so low and mean in the eyes of men , as . to taking with instruction , prov. . . . to yielding to correction , even when unjust , pet. . . . to submission to parents , as in this command . . to humility and to passing of wrongs , and ceasing from strife , prov. , . in a word therefore the high-path way to honour , is by humility , the fear of the lord , obedience , submission and selfdenyedness : whereby the lord , as it were , to make honour the more honorable will have it rather to be his pure gift , then either our study or purchase ▪ quest . . if it be asked , how one can fulfill that part of the command , enjoyning us to prefer another to our selves ? answ . . this is not to be universally and simply : understood , as if we were called in every thing to do so , and to every person , for we may know that some are more ignorant and more prophane than we are in many practises , guilty of things we may be free of , and so we are not obliged to judge contrary to truth : yet . in some one respect or other we may prefer them , as . in that they may have something beyond us , they are possibly more humble , more single , zealous , diligent , &c. though inferiour to us in other things . . they may have much good we know not . . we certainly know , or at least may know , more evil in our selves than in them , and therefore are to prefere them to our selves . . we know more aggravations of our own evils then of theirs ; and therefore simply we may without hypocrisie prefer men generally to our selves , though we in particulars could not do so , nor give unto every one in every thing the precedency . we come now to speak a little of the promise , which is added to stir up to the more serious observation of this command , and as for the nature of it , it is a temporal one , peculiarly applyed to israel here , yet generally agreeing to all and so applyed as to the substance of it by the apostle , ephes . . . where he putteth earth for land , whereby he insinuateth that it is to be understood of any land wherein god shall please to cast a mans lot to reside or inhabit as well as of jude● , so then . if it be asked , whether or not this promise is to be simply understood ; and the accomplishment of it without any restriction expected or looked for ? answ . although this promise seems to have a peculiar respect unto that dispensation , wherein not only the saints everlasting rest was prefigured by that temporal rest in the land of canaan , but also the more obscure manifestations of the life and immortality brought to light by the gospel , supplyed as it were by more full and assuring promises of earthly blessings ▪ yet seeing the apostle , as we have touched , doth in the pressing of this command also accommodate to us it's promise , we think it holds out that such , who through grace are enabled to give obedience to the command , may by vertue of the promise annexed , expect from god even outward things , in so far as the having of them , shall be for their good and spiritual advantage . and . they may with confidence promise themselves , that whatever they have in the world , or ▪ how many or few days ▪ soever they may have in it , yet all shall be with gods blessing and peace : and . that their death shall never be untimely : and . what seeming defect soever may be in the performance as to length of days ▪ here shal be abundantly made up by eternity hereafter in heaven ; what then will or can be the prejudice of few days on earth ? from the annexing of this promise to the command , these two things clearly follow ▪ . that there are temporal promises made to godliness . . that a godly man hath that right which none other hath to inherit the earth . if it be asked here , whether or not a wicked man hath a right to any thing in the world ? answ . . there is a threefold right ▪ the first is , a creature-right , whereby any of gods creatures have a right to any thing in his creation that is useful for them , when it is simply necessary , and not occupied by another under the like need ; and after the similitude of this right , crows , and so other living creatures ▪ may take their meat one the field of any man ▪ thus a man starving , may for himself , or his brother ( if in the like condition ) when the proper owner of any corn cannot be gotten , put to his hand and tak of them for preventing of death by hunger and so likewayes it may be in other things all things being made for the use of man at the first , and committed to him ; and the orderly dividing of mens lots and portions , having been but the better to further that end , and not to marr it , is not to take place when it thwarteth with it ; thus the disciples did pluck and eat the ears of corn when they were an hungred , though the corn was not their own : god also , who hath the absolute dominion , hath so given to man a property , that he hath reserved a right to himself to make use of it ( when need requireth ) for the good of other creatures ▪ thus he provideth for crows ravens , &c. out of one mans stock or other . . there is a positive or civil right amongst men , so that one man hath right to such a piece of land , another not ; both these rights a wicked man may have , and both land and such right to it good men may often want in particular cases ▪ so that if there were a civil contest betwixt a good man and a wicked for some land or other such thing , the qualifications of the persons would neither make the right of the one better , or more valid , nor of the , other , worse or less valid , as we may see lev. . . . there is a right by grace which sanctifieth the former rights , and putteth a man in case not only warrantably before men , but also before god , to make use of the creatures , so that he may see and visit his tabernacle , and take the moderate use of any lawful refreshment , and not sin , job . . the man hath not only his daily bread , but hath it by gods promise , and upon this ground we pray , give us this day our daily bread ; this right his peculiar to a believer and godly man , which none other , possess what they will , can lay claim unto , for godliness and no other thing , hath the promise both of this life and of that which is to come , tim. . therefore we may upon good ground say , that godliness is great gain . if it be yet further asked , but what advantage have godly men by these temporal promises ? answ . this is not their advantage to be alway abounding in these owtward things ; that is neither so de facto and eventually , nor were it meet it should be so ; but . they have a promise of what is needful and useful , simply even of temporal things which no wicked man hath , they shall , psal . . want no good thing , yea , though lyons suffer hunger , psal . ▪ . yet they that seek the lord , shal not want any good thing . they may pray for these things so far as they are needful , and may confidently expect them and go to god for them by vertue of that right ▪ ere they get them so , matth . . it is our daily bread by allowance and promised before we get it . if a natural man abound , he cannot promise himself the continuance of meat till the end of his life ; no , not so much as his dinner to morrow , nor life till then ▪ but if a believer live , he may expect the continuance of as much food as shall be necessary for him ; if he have nothing , he may confidently promise himself both life and food to morrow , if either or both of them be needful more nor a wicked man that hath more wealth , health , and outward protection can do . he may promise himself the blessing and the sanctified use of what he enjoyeth , which another cannot . . he may have peace , whether he have or want , in the injoyment of creaturs , or in their scarcity because he hath a right to them , for it is not from want of right to creature comforts that scarcity of them cometh , but god , like a wise and skilful physitian keepeth back meat for health where there is abundance in the right , and to be given also when needful ; so that comparing him with a wicked man , whether he have or want , whether he enjoy more plentifully , or be in scarcity , he hath still the better of him by fare ; which should make us all love godliness the more , which hath so great an advantage as this attending it . thus much in short of the promise annexed to this command . to descend to speak particularly of all the several relations comprehended under it , as of magistrates and subjects : church-officers , pastors , guids and rulers , and ordinary church members ; husbands and wives ; parents and children ; masters and servants , &c. and of their respective duties , would be a large task , and draw us forth a great length beyond our design in this undertaking ; and somewhat to this purpose being already spoken from the third and fourth chapters of the epistle to the colossians which the blest author was then in his sabbath afternoon-sermons opening up to the same congregation that heard him lecture on the commands ) and all of them being , too many at least , more known , then alass they are practised ( thought indeed we know no more in gods account then we singly desire , design , and endeavour through grace to practise , and they all , and they only having a good understanding that keep his commandements , john . . psal . . . ) and since withall , if the generals we have hinted at in the exposition of this command be well understood , seriously pondered , and consciensciously in the lords strength , practically improved ; they will not a little , through his blessing , contribute for helping us , sutably to acquit our selves in the discharge of all the particular duties of these several relations ; we shall now forbear to be particular ; and shall only say in the general of these station and relation duties , that as , if a serious christ an and truly goodly man be sought after , he is in a special manner to be found in them , so , when sanctifiedly , sutably and seasonably performed , they in a special manner ado●n the doctrine of god , and keep it from being blasphemed , and bear a very real and evident testimony to the truth and reality of religion in the professors of it , and withal are a notable mean of convincing men , and even of winning and gaining them who obey not the word , as ma● be clearly gathered from luke . ▪ . . . . tit. . ● . . & . tim. . v. . & . v. . . pet. . v. . . . & . v. . . compared together . before we proceed further amongst many questions that might arise here , one word to these two . . whether ought a father to love his son , or a son to love his father most ? answ . the son ought to love his father most , as representing most of god ; and the father ought to love his son most , as comprehending most of himself ; such mutual respects may exceed one another on different accounts . . quest . whether is the father or magist are most to be obeyed , if they command contrarily ? answ . if that which is commanded be a thing belonging to the magistrates place to command in , as where such a one should live , what charge or office he should bear in the common-wealth , and such like ; caeteris paribus , the magistrate is to be obeved , for these things are sought by the magistrate from him not as a son , but as a member of the common-wealth , whose good principally should be eyed , and had respect to : but if it be a thing that belongeth to the father , and not to the magistrate to command in , as what husband or wife a child should marry , and such like , that belongeth to the father as a father , and so is to be obeyed , notwithstanding of the contrary command of the other . the scope of this command being to moderate men in their excessive desires after honour , and to direct and regulate them in giving respect to others ; and in seeking of it to themselves , and to inform us , that by no means we should wrong the estimat on of others more then their persons and estates ; ere we lay aside speaking of it , it will be meet to speak a little of humility , and the contraries and opposits thereof . that humility relateth to this command , and is comprehended under it , appeareth from rom. . . phil. . . and is a grace so necessary and useful to christians , that it ought especially to be headed and taken notice of . it may be considered in a threefold respect , . in respect of god , this humility ought to be in reasonable creatures to god as their creator , they being nothing , and less then nothing before him , and useful or gainful for nothing to him . . it may be considered as it respecteth others , and that not in a complementing manner , but as it comprehendeth our humbling of our selves in our carriage towards them , and from the sense of our short-comming of them , and being inferiour to them in some things wherein we preferr them to our selves , phil. . . . it may be considered not only as it moderateth us in our common carriage towards god , or towards our neighbour , but also as it concerneth our selves , for by it we are kept within bonds , as to our thoughts of our selves , and what is ours , or in us , upon the discovery of many infirmities we are encompassed with , see rom. . . humility considered the first way , is not properly contained under this command , but cometh in under the first command of the first table , but humility in the two last respects , as it moderateth our thoughts and esteem of our selves , and f●ameth our actions sutably , and according to ●ight reason in reference to others or our selves , cometh in here , and is enjoyned in this command ; and concerning it these following things are to be observed . . thus humility of one man towards another differeth from humility towards god , because of the great disp●oportion that is between god and creatures , infinitely more then any that is amongst creatures themselves , there is in nothing comparison to be made with god , neither is there any possibility of profiting him , job . . but there may be comparing and usefulness too , amongst creatures which this humility taketh not away , see job . throughout the chapter . . this humility is not opposite to magnanimity , boldness and zeal , but is well consistent with these , as is clear in christ , the apostles and others of the saints ; for boldness and magnanimity is an adventuring in christs strength upon what one is called to according to warrantable grounds ; and humility , although it leadeth us to entertain due thoughts of our own infirmities , yet it moderateth us in that also according to right reason , so that the exercise of both being to be ordered according to this rule of reason , as the call , occasion , object , and particular circumstances shall require ; it is evident that there is no inconsistencie betwixt the two , but that they may very well be in one and the same person and at one and the same time . . from this we may see , that humility differeth from , as is somewhat else then fainting and despondencie of spirit or pensive pusillanimity , in not daring to fo●low a call in reference to some seemingly difficult action ; now humility being the vertue acting according to reason , this is the excess without and against reason ; and therefore as humility and zeal are commended , so this want of valiantness for truth , when called for , or baseness of spirit , is complained of as a sin , jer. . . and moses , exod. . , , and jeremiah chap. . . are reproved for some degree of it : for in every difficult good which men would aim at ( and the most desirable good things amongst men are often most difficult ) there are two things considerable , . there is a bon●m , or a good thing which is desirable ; as for example , to do some exploit , to undergo some change , &c. now men being bent to be ambitious , covetons , rash , &c. to attain such a good , humility moderating their desires and designs according to their capacity and abilities , and bridling that excess upon the one hand , is of great advantage . there is again in the second place , in attaining such things , a difficulty , by which we are in hazard to be scared from , and fainted in following of duty , and zeal and magnanimity guard against this , sustaining the man , and keeping him from falling into discouragement , or pusillanimous pensiveness , which is the defect upon the other hand . . this humility , as a grace , differeth from civility and outward yielding to another , because . . it proceedeth from a principle of conscience , and upon a conscientious account , viz. the inward sense and feeling of the defect of grace in our selves , and the impression of our neighbours worth . . it is single , without any approved design of pleasing men , or any other consideration , but purely upon the forementioned account . this is the grace of humility , with which the best moralists among the heathen , were nothing acquainted ; they had indeed their moral vertues , as remaining sparks of natures light , and dark resemblances of some gospel graces , which nevetheless , wanting the principle of faith , without which it is impossible to please god , and not being directed to the right end , the glory of god , could not be acceptable to him . but besides this imperfection and defectiveness in their wisdom and way , the gospel having a far more high and noble design , then they could propose , hath also graces , that are wholly peculiar to it : the work and end of moral philosophy , could be no other , then to moderate passions , and regulate manners , in such a conformity to reason , as might give unto a man , void of all sense of his distance and alienation from god , an in ward lying tranquility , and outward transient peace , whereas , the project and scope of the gospel , is quite another thing , vez to reconcile , and savel ost sinners , through faith in christ , and in him , to make them partakers of holiness here , and glory and happiness hereafter : hence it is , that as the gospel doth , by renewing and sanctifying , wholly change the old appearances of vertues into solid graces , flowing from christ the fountain , and referred to god as their true end ; so doth it also require and bestow its proper graces , such as repentance . faith , humility , and many other , unto which these moralists were altogether strangers and as to this humility , it is certain , that the gospel , by discovering unto us , the lost and wretched condition , whereinto sin had ruined us , and the free and wonderful love , whereby we are delivered out of it , doth agreeably to this command , teach us a lowliness and self-denyal , so unlike to any thing in the doctrine of these old moralists , that it is not more proper to the spirit of the gospel , then it 's contrary pride , may be called their characteristick , in as much as it is evident , that these self improvers of self , became also self ▪ magnifiers , to that pitch of arrogancie , that lucretius and seneca , in the name of their most famous sects , indeavoured by argument to extoll thier vertuous man , even above their gods ; and the best of them would have accounted christian humility an unworthy and base abjection of spirit ; but neither are these the only men tainted with this evil ; the sin of pride is so plainly the ruin of all that are without god , and the neck ▪ break of all that seek after righteousness , otherwayes then by faith , that we may well affirm . humility to be faiths inseparable companion ; nowonder then that there is no grace more commended to christians , and more necessary ; which might appear by considering , . the commands whereby it is pressed in scripture ; . the weightiness of the expressions in which it is holden forth , . pet. . . humble your selves therefore under the mighty hand of god , that he may exalt you in due time . rom. . . for i say● , through the grace given unto me , to every man that is among you not to think of himself more highly then he ought to think , but to think soberly , according as god hath dealt to every man the measure of faith . philip. . . let nothing be done through strife or vain glory , but in lowliness of mind let each esteem other better then themselves . james . . but he giveth more grace : wherefore he saith , god resisteth the proud ; but giveth grace unto the humble . humble your selves in the sight of the lord , and he shal lift you up , . the many commendations of it , it maketh us , like christ , matth. . . john . from v. . to . and is particularly taught by him ; . it is an ornament which we ought to be cloathed with , . pet. . . . it fitteth for sutable discharge of duties , micah . . it procureth the increase of grace , pet. . . . it is more then to command a city , for it maketh a man master of himself , prov. . . . . . it hath many promises of exal●ation throughout the scripture , and of riches , honour , and long life , prov. psal . . . lastly , it preventeth many evils and vices that are incident even to christians , and leadeth to the contrary vertues . humility moderateth a mans design , in pressing for honour , so it preventeth ambition ; . his pursuing inordinately after riches , and so it suppresseth covetousness : . inordinate seeking after knowledge , and so it guardeth against curiosity : . it moderateth in reference to a mans esteem of himself , and so it shooteth ou● self-confidence . and then if ye consider it with reference to a man of eminent parts or station it preventeth , . disdain in him of others inferiour to him ; . it preventeth despising of others counsel , and his trusting to his own understanding ; . it preventeth leaning to estate and riches , and so he preferreth not himself , as being the better , because of these . and in the last place , there is a pride whereby men having done any remarkable thing , are inclined either to seek applause , esteeming highly of what they have done , and seeking out their own glory , which solomon faith is no glory , but is rather as , if a man should eat too much honey , and so turneth rather to their shame ; or to receive it inordinately , which paul would have done , had he suffered them of lystra , acts to have sacrificed to him , which pride , with all its vi●ious attendants , this humility preventeth and suppresseth . for . it mindeth not high things , rom. . . neither . vaunteth it self when it passeth by wrongs , and forgiveth them , or when it doth & suffereth any other thing commendable , it thinketh not of it self above what is meet , but soberly , rom. . . . after acts of charity , the right hand knoweth not , as it were , what the left hand hath given , it forgetteth good works , as to any self esteem of them ( which pride remembreth and keepeth as it were a register of ) but ascribeth all to grace , not i , but grace in me , saith the humble man with paul , cor , . . and cor. . . in a word , this humility is extensive to every thing in a mans deportement as a man , and to all duties which concern him as a christian , whether in reference to the worship of god , or the doing duty to men , even as on the contrary , pride , self-conceit , and presumption are very extensive , and immix themselves in all that a man doth , and are as the dead flies that make all to stink . and as it is commendable , likewise it is very necessary as to many things ▪ as . in external things , that relate to our conversing with others , it is necessary as to a mans credit ànd just reputation ; the proud man is often in gods righteous judgment despised ; then it is necessary for things relating to our selves , as for our entertaining peace with god , for keeping us within bonds , for guarding against snairs , for keeping up communion with god , and for fitting to the suitable discharge of all duties called for ; it would make us preach , and you hear more profitably ; it would settle and establish against the reelings that are in this time , that put many into a distemper , and a sort of spititual distraction and madness , it is the humble that god giveth grace to , to whom he revealeth his secret , who have largest promises and commendations , &c. let us therefore learn to be humble and sober , without affecting to be wise above what is meet , this grace of humility in the lively exercise of it , is in a special manner called for by the lord at this time , of the reeling and falling of many , the want whereof useth to precede and predispose for a fall . to close this we shall only add , that wherever there may be a pride , there is also an humility opposite to it . man may be proud in respect of outward things , as of estate , riches , descent , employment , &c. and also in respect of things of the mind , yea even of spiritual things : as , . of parts and gifts , as knowledge , quickness of wit , fruitfulness of invention , &c. . of graces and holiness . . of experience , eminent manifestations , spiritual exercises , &c. wherewith god may make some to shine very far above and beyond others . . a man may be proud of some good deeds done by him , wherein possibly ▪ god hath made him somewhat more then ordinarily instrumental . . there is a proud curiosity leading to seek after the knowledge of secret things , or of things too high for us , or of things revealed and competent for us to know in another way then god hath allowed , or leading men to adventure and step further then they are called , which is condemned by the lord , exod. . . where he forbiddeth the people to break through and gaze : now there is to pride , in all these respects , an opposit humility , which maketh a man walk softly , and esteem soberly of himself , notwithstanding of any difference god hath made betwixt him and others in what thing soever , and to wait till his mind and will be made known in his own way , and by instruments made choise of by himself , and puteth on to serious endeavours of practising it when known ; which pride doth not . thus we see both how extensive and how necessary to christians ▪ in whatsoever stat on they are , this excellent grace of humility is , which is a special ornament of christians , and a notable piece of beautiful conformity to meek and lowly jesus . the sixth commandment . exodus . verse . . thou shalt not kill . in the fifth command the lord generally prescribed humility , and that respect which is to be shown by every one to another in their several stations and relations ; he proceedeth now more particularly to give directions in these things that are most dear and necessary to men , first in the matter of life ▪ command sixth : . in the matter of chastity ▪ and temp●●●nce , com. . . in what concerneth their estate , com. . . in what concerneth truth , and more especially our neighbours name . com. . lastly , in what concerneth the inward frame of our hearts towards our own estate , and the estate of others . com. . for understanding this command , thou shalt not kill ; we may consider . it 's object : , it 's act , to kill ? . it 's subject ( to speak so ) th●u . as for the first , this command cannot be considered , as relating to beasts ; as if they were not to be killed , because god gave man all the beasts for his use to feed on them , gen. . . and we are to eat of whatever is sold in the shambles , by his allowance , who●e is the earth and the ●u●ness thereof , cor. . . beside man in all these commands is properly directed in reference to his neighbour , and not to beasts : yet i grant by striking a beast a man may offend , as . when that stroke wrongeth his neighbour ; to whom that beast belongeth . . when in our striking there is . unreasonableness , as i● we would require that capacity in a beast , that is in reasonable creatures , and so are ready to offend when they answer not our expectation . . when there is a breaking out into anger and passion at brutes , as when a horse rydeth not well , a dog runneth not well , a hawk flyeth not well , &c. which speaketh an impotency in us , who are so easily mastered by irrational passions , which will sometimes also seize upon us even in reference to senseless and lifeless creatures , when they do not accommodate us to our minds . . when there is bitterness and cruelty in striking something of this the lord reproveth by making balaams ass speak and rebuke the madness of that prophet who unreasonably smo●e the ass , and wish ▪ d he had had a sword to kill her numb . . . whereas a just man pitieth his beast , and regardeth the life thereof , prov. . but for the better understanding of the object of the command , we shall proceed to speak to it , and the act of killing ( which is the second thing ) complexedly , and if we consider killing in reference to a mans self , it is certainly understood here ; for that being the sum of all the commands of the second table , thou shalt love thy neighbour ▪ as thy self , it must be ▪ understood as repeated in each of them ; as here , thou shalt not kill thy neighbour more than thy self , or shalt preserve him as thy self , which supposeth that it is not free for a man to wrong himself more than to wrong others ; and generally these reasons whereby the lord restraineth us from killing others , will also hold in restraining us from killing and other ways wronging our selves ; therefore there is no question , if it be a sin to wrong , hurt or torture others , whether in body or in their soul , as to the tranquillity and quiet frame thereof , and any ways to procure or further their death , it will be no less so to do thus to our selves ; because love to our selves is the patern that we ought to walk by in lovi ng others . we may be guilty of the breach of this command in reference to our selves by omissions as well as by commission as when things needful for entertainment and health of the body are , either designedly , or with an excessive misregard to health and life , omitted ▪ we may further fall into the breach of this command in reference to our selves , either directly , as purposing and intending hurt to our own bodie , or indirectly , by casting our selves in unnecessary seen dangers , by wilful or careless using of known unwholesome food , by excesive and immoderate toyl , by spending and wasting the body with unchastness , by drunkenness and gluttony ( whereby many more are destroyed then with the sword , according to the common saying ▪ plures ▪ gulâ quám glaáio pereunt ) and many other ways . if we consider this command with respect to others , we may conceive it in reference to a threefold life , which we should endeavour to preserve and promote in them , in any one of which a commission or omission will make a breach thereof . . there is a life of the body ; and whatever cometh from us that wrongeth that , either directly , as stroaks , challenges or appeals , &c. or indirectly , if it were but by keeping back something that is in our power to give which might be useful to our neighbour in his need , that no doubt maketh guilty of this sin of killing in respect of this bodily life . i have mentioned appeals to duels under the former branch , because albeit that in the matter of private duels the pride and corruption of men do ordinarily either commend a vain bravery and gallantry ; or pretend the excuses of a seeming obligation in the point of honour or necessary defence : yet we are sure that the judgment of god , which is according to truth , by pointing out on the part as well of the accepter as of the appealer ; these ensuing irregularities , do condemn the thing as exceeding sinful . as impotency of mind and excess of passion , which if sooner in the accepter , doth only add deliberation to his other guilt . , contempt of the publick laws and civil order . an usurpation of the magistrates sword , which is given to him , both for punishing and protecting ; and . an invasion of gods right of vengeance , which he hath so expresly reserved to himself , and from this the accepter observing ordinarily no more moderament in his defense , than there was necessity for the engagement , hath no excuse more then the challenger , so that in effect although the mediate rise may be thought to be on the appealers part , yet the sin is common , and is in a word a plain complication of hatred against our neighbour , contempt against the laws and powers and god , who hath appointed them and a bold and desperate despising and rashing upon death , judgement and eternity , which do so imminently attend all such rencounters : o how much more heroick and noble , were it for men to approve the wise and great king choise , he that is slow to anger is better than the mighty , and he that ruleth his spirit then he that taketh a city , to hear him , who is higher than the princes of the earth , who commands us , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you , and confirmed all by his own most perfect example : and lastly , the study of that divine goodness , which embraceth both good and evill , just and unjust , to aspire to that height of all felicity and glory in being perfect as our father , which is in heaven is perfect : but to proceed . . there is a spiritual and eternal life of the soul , thus sin deadneth and killeth men , and in this respect all who are unfaithful to others in the matter of their souls or who cause them to sin , or sinfully give them occasion of sin , become guilty of soul-murther , so ezek. . . and . . his blood will i require at thy hands , saith the lord to the prophet . men become guilty of this not only . by commanding ; as saul did doeg to kill the lords priests , and david did joab to cause uria● to be slain , . by counselling and advising , as jonadab did amnon in reference to his sister thamar . by alluring and down right tempting as thamar did juda ; . by consenting to the sin of others , or any wise assisting , countenancing or incouraging them in it , as saul was consenting to the death of stphen & was standing by keeping the cloaths of them that stoned him , and as men may be in reference to false teachers epist . of john , . . by giving high provocations to others , and thereby stirring them up to sin such as are reproaches , opprobrious speeches , chartallings & challenges to fight , &c. but also . by evil example , as david was accessary to the sin of the adversaries blasphemous reproaching , by what he did , and the apostle often insinuateth christians may be thus guilty by their insutable deportment in the several relations they sustain and stand under , this may also be by doing what hath the appearance of evil , yea even by doing of things in themselves lawful but inexpedient , because unseasonable and with offence . thus one christian may be accessory to anothers stumbling , and may sinfully hazard the destroying of these for whom christ dyed , as the apostle discourseth concerning offences even in things not sinful in themselves : . by not warning faithfully before sin be committed , as is clear , ezek. . . . by not reproving after the sin is committed , but suffering it to lye on our brother , lev. . . . by not suiting and proportioning the reproof to the greatness of the sin , but making it too soft and gentle , not shewing just indignation against it , which was eli his guilt , who though he did not altogether neglect or omit to reprove the prophanity and gross wickedness of his sons , yet did not reprove at that rate of holy severity , called for , and answerable to , their atrocious and villanous wickedness , he frowned not on them and dealt not roughly with them , as he should have done , as is clear by comparing sam. . . . . . with sam. . . . by rash putting men in offices for which they are not all , or not competently qualified , and so cannot but in all probability sin much in them , especially in the office of the ministry , tim. . , . by not endeavouring by all suitable and lawful means within the compass of our power and calling to prevent the sin of others , and to restrain them from it , as eli is on this account challenged by the lord , sam. . . . by broaching , venting , teaching and spreading heresies and false doctrine ; thus antichrist is notoriously and primely guilty of this sin of soul-murther ; as all false teachers and seducers are less or more according to the nature of the doctrine taught by them and their industry in propagating the same ; and likewise all that tolerate and do not restrain them , whose office obligeth them to it according to their power : all these and other ways may men be accessory to other mens sins , and so make themselves guilty of this great and cruel sin of soul-murther . this sort of murther aboundeth and is very rife , and yet is in an especial manner forbidden by this command , and the prevention of it accordingly called for , it being a greater evidence of love to our neighbour to be careful of his soul then of his body , the one being more pretious then the other ; and however false prophets , teachers and seducers , seem ordinarily to be most tender of mens persons , and most desirous to please them , yet are they in this sort horridly guilty of their murther . . there is a life of contentment , consisting in the tranquillity of the mind , and the calm frame of a quiet spirit with comfort , joy and chearfulness ; to this purpose saith paul , . thess . . . i live if ye stand fast in the lord , and it is said of jacob gen. . . when he heard that joseph lived , his spirit revived , as if it had been dead before , because of his great heaviness , arising from the supposed death of his son ; thus we become guilty of this sin of killing , when we obstruct or interrupt the spiritual comfort and joy , or the inward contentment of our neighbour by fear , heaviness , disquietness , discouragement , &c. whereby his life is made bitter , and his tranquillity impaired , and so his hurt procured or furthered : as josephs brethren did not only become guilty of his blood , but of weighting their father , and deadning , as it were , his spirit , which afterwards at the news of josepths being alive revived , so people may be guilty against their ministers , when they make them do their work not with joy but grief , as it is heb. . . again murther , as it respecteth the bodily life of our neighbour , is either immediate , as cains was of abel , joahs of abner and amasa . or mediate , as sauls was of the lords priests , davids of uriah , and achabs of naboth . again , killing may be considered either as purposed , such as cain's was of abel , and joab's of abner and amasa , or not purposed ; which again is twofold : . innocent , which is even by the law of god every way so , and is indeed no breach of this command : as when a man , following his duty , doth that which beside , & contrary to his intention , & without any previous neglect or oversight in him , proveth the hurt & death of another . . culpable , bcause although it do proceed beyond the purpose of the person , yet it is occasioned and caused by a culpable negligence : as suppose one were hewing with an ax , which he either knew , or might have known to be loose , and the head not well fastened to the helve , did not advertise those about him of it , if by flying off , it happend to wound or kill any person , he were not innocent , but if without any inadvertencie , he either knew not that it were loose , or that any were about him , if then it should fall off and kill his neighbour , in this case he is guiltless : so when the lord commanded those who built houses to build battlements about the roofs of them if any person fell where the battlements were , the master was free ; if the battlements were not he was guilty . murther is also either to be considered , as committed after provocation , or without all provocation , which is a great aggravation of the sin , though the provocation maketh it not cease to be a sin . further , it may be considered , as it is the murther of evil and wicked men , or of good and religious men , and that on the account of their religion , which is a most horrid aggravation of the murther . lastly , this murther , is either ordinary , as of meer equals , or inferiours ; or extraordinarly , aggredged by the quality of the person murthered , whether he be a supperiour , as a magistrate , a parent ; or whether he be of a near relation , as a brother , or kinsman , &c. we come a little more particularly to consider the extent & nature of the sin forbidden here ( which is not certainly to be understood of taking the life by publick justice , or in a lawful or just war , or in necessary and pure self-defence that we may the better understand the contrary duty commanded : it implyeth then a hurting , which we may consider , . as in the heart , . as in the mouth or words , . as in gestures , . as in deeds ; for we take it for granted that it reacheth further then the gross outward act , as by christs exposition of it in matth. . is incontrovertibly clear . the heart is the fountain , spring , and treasure of all evil , in it breedeth all evil , and from it proceedeth this murther , matth. . . he that in heart hateth his brother is a murtherer . john . in a word , whatever is opposite to love in the heart is a breach of this command : as . hatred which is malitious , and simply wisheth ill to our neighbour , and only because we love him not , with out any other reason , as one wickedly said . no amo te zabidi ▪ nec possum dicere quart , hoc tantum possum dicere , non amo te . so cain hated his brother without cause . . anger , that supponeth a pretended wrong , and is desirous of revenge , because of ingratitude , pretended in justice , &c. . envy , whereby we are grieved with the good of another , supposing , though groundlesly , that it obstructeth ours , and therefore we seek to overturn it : anger is cruel ▪ and wrath outragious , but who can stand before envy , saith solomon there is often secret hatred on this ground more irreconcileable , then where many and grave reasons can be given . . rage , which presseth reveng beyond what is condign , though it follow it lawfully as to outward means . . s●vitia , or cruelty , that delighteth in the hurt and prejudice of another , all these and others of this kind go generally under the name of hatred and anger if any ask here , is there no anger lawful ? answ . yes ▪ for there is somewhat of it natural , yea , and sometimes it lawfully immixeth it self in duty ; as in zeal , when god is dishonoured ▪ , which was in moses , exod. . and no doubt , indignation at wicked men , in some cases , is lawful● , and also required . but carnal anger is forbidden ▪ which , . is a desire of reveng where there hath no wrong been done to us : . when the revenge desired is disproportioned to , and greater then the wrong : . when it is preposterousty desired , without intervening justice : . when it is not desired for the right end , to wit , the mans gaining but only for the satisfying of our carnal humor : when it is immoderate and corrupt in the manner of it ▪ so as the name of god is dishonoured by it . this unlawful anger , when it is . against a superiour , it is called grudge ; , when against an equal . rancour ; . when against an inferiour , disdain and contempt ; these two last follow ordinarily upon the first , . this command is broken by injurious words , as in that fifth chaper of matthew ▪ he that shall say to his brother , thou fool ; is guilty : o what guilt will there be found to have been in imprecations , cursings , wrathful wishes , disdainful and passionate speeches , when christ will call men to an account for the breach of this command ? . it is broken in gestures , such as high looks , fierce looks , gnashing with the teeth , acts . . foaming with the mouth , and such like , wherewith even our blessed lord and his servants have been followed ; and as there may be adultery in looks , so there is also murther in them ; such looks had cain gen. . . . it is broken in deeds , even when death followeth , not as in wounding , smiting , oppressing , cruel withdrawing of the means of life , extortion , exaction , byting , usurie , litigious wrangling , violent compulsion , raising and racking of land or house-rents beyond the just valve , and squeezing and exacting upon poor labourers and tenants , without any due regard to them or their labours which last is a frequent sin ▪ but little regarded , a crying sin ▪ but little cared for ; next it is broken by witholding what might be useful and refreshful , as by neglecting the sick and distressed , want of hospitality , specially to the poor : all these are sinful breaches ▪ whether directly or indirectly incurred ▪ neither is it sufficient that we simply abstain from committing some of these , but we must also make conscience to practise all contrary duties . the last thing proposed to be spoken to , was the person thou ; where , in a word , we are to distinguish private men from publickemen , who are magistrates and bear the sword , whom this command doth not restrain from executing of justice ; yet these may also sin in their passions , and unjustly put forth their authority , and be carnal in punishing and passing sentence , even when there is ground in justice ; and thus magistrates may become guilty ; though in the executing of justice , not simply , but by reason of other concurring circumstances . thus must shortly on this command . the seventh commandment . exodus . . thou shalt not commit adultery . the lord having spoken of such sins as do more respect mans being simply in the former command , he cometh now to direct in those things that concern a man in his life , in the ordering of his conversation ; and as it will be found one way or other , that by our passion , hatred , and anger , in one degree or other , the former command isi broken often , so this sin ( that in the very name of it is abominable ) is not so unfrequent , even amongst christians , as might in all reason be supposed and expected . the vile sin of inordinate concupiscence and lust entred into mankind exceeding early after adam's fall , and in nothing the bitter fruit of original sin , and that pravity of our nature sooner kyeths , and did kyth , then in it : hence is it that adams and evahs nakedness , and their being ashamed , is spoken of in scripture , which implyeth a sinfulness and inordinateness in them , which formerly they were not tainted with ; as also a shame or plague following upon it : and this corrupt nature being still in man , it is hard to speak of , or to hear these things holily ; and therefore there is a necessity both of holiness and wisdom here , lest we break this command , even when speaking of it , and hearing it spoke of ; yet the breach of it being a sin so rife , and the spirit in scripture thinking it needful to speak of it , yea , it being put in a particular and distinct command by it self , and our most holy and blessed lord jesus having himself commented on it , matth. . there is a necessity of saying somewhat of it , but so as to contain within the bounds of scripture expressions : o! be therefore afraid of sinning in hearing ; remember and consider that the lord seeth , and in a special manner abhorreth such vile imaginations as shall be irritated and excited even from his holy command enjoyning the contrary , which is indeed both an evidence and a part of the sinfulness of sin , as the apostle speaketh , rom. . to take therefore a view of it , let us consider the scope of the command , which we conceive is in a special manner , and obviously holden forth in these few places of scripture , commending holiness in respect of a mans person , and condemning uncleanness in all its branches . thess . . v. , . . for this is the will of god , even your sanctification , that ye should abstain from fornication , that every one of you should know how to possess his vessel in sanctification and honour , not in the lust of concupiscence , even as the gentiles , which knew not god — for god hath not called us unto uncleanness , but unto holiness , ephes . . . . . but fornication , and all uncleanness , or covetousness , let it not be once named amongst you , as becometh saints : neither filthiness , not foolish talking , nor jeasting , which are not convenient : but rather giving of thanks ▪ for this ye know , that no whoremonger , nor unclean person , nor covetous man who is an idolater , hath any inheritance in the kingdom of christ and of god. galat. . . now the works of the flesh are manifest , which are these , adultery , fornication , uncleanness , lasciviousness . rom. . v. . let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying . coloss . . v. . mortifie therefore your members , which are upon the earth ; fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness which is idolatry . in which places , as we see , the sin forbidden in this command , held out under the most odious designations , to wit , a work of the flesh , fornication , adultery , uncleanness , lasci●iousness , inordinate affection , evil concupiscence , &c. branches of this sin ; and a decent walk commanded , as contrary to the same ; so we may see from them the scope of this seventh command to be an honest , decent , shamefast , chast , temperate and holy life , which being well considered , doth much illustrate the meaning and extent of it . if we might be particular , we could shew how there is no command more pressed , more fully explained , and sorer plagued in the breach of it , then this , and set forth with more aggravating expressions , to make it so much more abominable . it wrongeth god , and the society of men , it wrongeth others ; in particular , our children and our selves , both in body , estate and name ; it bringeth a blot on the soul here and hereafter , job . . . prov. . . it taketh away wit and courage , yea , and even the very heart , besotting men , hos . . . compared with prov. . . so did it in solomon , and therefore the man given to it is compared to an oxe and a fool , prov. . . , &c. it is compared also to the neighing of horses , jer. ▪ . and the hire of a whore , and the price of a dogg , are put together , deut. . . the madness , folly , yea and , to say so , devillry and bewitching power of it are set out in jezabel . it is said to be , ephes . . v. . a work of darkness , that bringeth gods wrath on the children of disobedience , as it did bring it on sodom the old world , and the canaanites most signally ; and seldom is there a remarkable plague and punishment brought on a person or land , but this sin of vileness hath a main hand in the procuring of it ; and where it reigneth , it is usually , if not alwayes , accompanied with many other gross sins , which are occasioned by it , and given way to for its sake , as drunkenness , murther , idolatry , &c. for further clearing of this command , consider . the species or kinds of faults condemned in it , and the vertues or graces commended . . the manner of being guilty of the breach of it , which ( because this command will be found to be spiritual as the other commands are ) reacheth to the heart and affections as they do . . consider the sin here forbidden in its incitements , soments , and other sins more implicitely comprehended under it , as idleness glutony , drunkenness , impudencie , gaudiness and unchastness in apparel or nakedness , dancing , singing of bawdy songs , loose company or fellowship , and every appearance of this ill , and what may lead to it , and dispose for it ▪ or is an evidence of it . . see its opposite vertues , and the means useful for the subduing of it , as chastity , modesty , shamefacedness , temperance , lawful marriage , the remedy thereof , &c. which are required in this command , and are very useful for a holy life . that these things ought to be spoken of , none will deny ; that they belong to one of the commands , the perfection of the law requireth it ; and that they come in here under this command , the nature of them , and their conjunction with , or influence upon the sin condemned , or duty commanded here , will make evident ; the sin of adultery being a prime branch of the carnalness of our nature , under it the rest of that kind are comprehended for making of them the more odious . now in considering the act of vileness forbidden , we may . look to these ills , that are simply unnatural , of which these that be guilty are called in the scripture , rev. . . the abominable , such are these . who prostitute themselvess to the abomination of filthy fellowship with devils , as they suppose and imagine . . these who commit be●sti●lity , a vileness most detestable in reasonable creatures , it is called confusion , levit. . . . these who abuse themselves with mankind spoken of , . tim. . . rom. . . . called also in the scripture sodomy , going after strange fl●sh , having been the abominable practise of the●s miscreants , whom god ●et ●orth for an example suffering the vengeance of eternal fire , when he rained , as it were , something of hell from heaven on them burning them quick , and frying them in a manner to death in their own skins , because of the lusts wherewith they burned . these are abominations against nature ▪ against which the laws both of god and men do severely animadvert , see lev. . and . deut. . . the act of vileness inhibited taketh in these ills of uncleanness , that are in some respect against nature also , though not so obviously , nor so gross , such as are betwixt persons within degrees of consanguinity and affinity ; this uncleanness is called incest , such are reckoned up levit. . and . and deut. . for this the can●nites were cast out , and it was abominable even to heathens , cor. ▪ ▪ &c , the evil of incest flows from the unnaturalness of mens confounding the relations and degrees , that nature hath set men distinctly in ; as for instance , nature hath made the fathers wife a mother , to joyn therefore with her destroyeth that relation , and is unbecoming that reverence and respect we owe to parents ; hence this incest is alwaies either in a direct or oblique line , but not in the collateral , beyond the relations of brother and sister , which are indeed the very beginings of the collateral lines , and , as it were ▪ almost one in their common parents ; thus conjunction with one of the furthest and most remote of a line that is direct is incest , which yet is not so with the very first after these excepted , of the line that is collateral ; a man might not marry his fore ▪ grandfathers wife , nor his sister , but may marry his cousin german , and because man and wife become one flesh , it is incest which is within the degrees to the wife , as well as if it were within them to the husband himself , and it is also called confusion . levit. . . . consider it as it is against a tye or bond , called the covenant of god. prov. . . and this may be three ways considered , . when both persons are married , as david and bathshe●a were , this most abominable , and that which we call double a● dultery . . when the man is married , and the woman solute or free . . when the woman is married and the man free , these two last are both gross , yet the latter is accounted grosser , as having these aggravations , of disturbing the peace of our neighbours family , the corrupting his seed and offspring , and the alienting of his inheritance added unto it , therefore not only the first , but even the third hath been ordinarly punished by death amongest men ; and certainly the guilt of the second , is little inferiour , if not equal , to either of them : for . it hath the same wickedness of adultery , with the other two , as being contrary to the covenant of god. . it is in like manner peccant against the remedy of uncleanness and disorder ▪ for which the lord did appoint marriage . it doth no less disturb the quiet and prosperity of families , provoking jealousie in the wife , the more impotent , because the weaker vessel , alienating affections , and often hindering a lawful propagation , but continually marring the education of the children lawfully begotten , and the parents care of their provision : neither are these things to be restricted to the man , as if he were only therein criminal ; the free woman the adulteress , by her manifest accession , doth evidently involve her self in the same guilt ; if a free man lye with his neighbours wife , the aggravations , flowing from her married estate , are all charged upon the man , and by the law of god he is therefore condemned as the adulterer ; doth not then the parity of reason , in the case of a married man with a free woman , equally transfer on her the guilt of his consequences ? neither is it any excuse for the woman , that the man ordinarily the temptor ; because not only hath nature put the womans greater weakness , under the security of a far greater measure of modesty , but the lords righteous law is also binding upon both without distinction : so tha● i think , we may well understand all the three sorts of adultery , to be forbidden by the same laws , and under the same pains ; and therefore conclude with job , . . that adultery , without restriction , is an iniquity to be punished by the judge upon the man as well as upon the woman . of this sort also is bigamy , the marrying of two wives together ; and poligamy , the marrying of many wives , and keeping concubines with wives : for god made but two at the beginning , one male , and the other female ; and hath appointed every man to have his own wife , and every woman to have her own husband . and although many holy men have failed in this , yet can we not exempt them from sin ; neither will we ascribe it to gods particular dispensation to them which we dare not make so common as that practise was , considering especially what abuse it came to , as may be instanced in solomon , & from whom it had its rise , to wit , l●mech , and what bitter fruits and sad effects it hath had following on it in families and on posterity , as may be seen on abraham , jacobs , samuels father helkanab , which made mens marriage a vexation to them , contrary to its ends : but now our lord , by reducing marriage to first its institution , hath very expresly abolished it in the new testament . . consider it in free and unmarried persons , and thus it is fornication ; if it be constrained or forced , it 's death by gods law , deut. , . &c. only to the man ; the other is free , and it is called a rap , if it be continued in , it 's whoredome and filthiness ; if with one woman ▪ it is concubinatus , an unwarrantable abusing the ordinance of marriage , and despising of it : if with sundry parties , it is prostitution , and most abominable , and whatever way it be , it is abominable , bringing on the wrath of god , ephes . . . col. . . not once to be named amongst the saints : and whether marriage follow or not , yet it is still sinful , it may have several aggravations , as . if it be in times of light , . if with persons unsutable to be conversed with , . if in families professing godliness ; especially in the fourth place , if the person be a great professor : . if it be in a time when god is quarrelling and contending with a whole society or land , and threatning his judgements against all : now although this sin be at this time aggravated from all these considerations , yet oh ! how much doth it abound and how frequent is it ! . consider this act of vileness inhibited , as it may be amongst and betwixt persons married and living in conjugal society ; for the use of the marriage-bed is not left arbitary more then the use of meat and drink ; but is bounded by the lord , both in the contracting and in the injoyment ▪ and when these bounds which are set , transgressed , the transgressours are guilty . thus men and women may begin their marriage carnally , by wooing carnally , which will make them guilty , although there be no more : marrying with persons of a different religion or with other unsuitable disparities , maketh guilty of the breach of this command , that sort of marriage not being the lawful remedy of fornication ; or when we are sweyed more with temporal ends , and with respect to the satisfying of fleshly lusts , then with conscientious respect to what god allows , and right reason requires , referring all to gods glory ; for this thwarteth with the end of marriage , and doth transchange marriage into a cloak for covering covetousness or filthiness , and so before marriage there may be guilt . thus also married persons may break this command , if they do not possess and enjoy one another in holiness and honour , th●ss . . . . and do not give to one another all due benevolence thus men do sin in the defect , by not cohabiting , by withdrawing without consent one from another , & by proving a snare one to another : the apostle calleth it , cor. . . defrauding of one another : and many pieces of unkindlyness amongst married persons , unbecoming the honour and respect that the one should have to the other , may be here comprehended . but men sin more and oftner in the excess , viz. by carnal living with their own lawful married wives , and using marriage for lust , living in the lust of concupiscence , as the apostle calleth it ; and that as the gentiles did even in their marriage stations thess . . . and he calleth it , col. . , inordinate affection ▪ an affection which a man hath to his wife as to an whore , rather then what becometh a wife : these things , when reproved , must not be offended at , but the lord looked unto for the purging of this corrupt nature , of such filthiness , as is shameful even to mention . this inordinateness may be in respect of frequencie , unseasonableness , carnalness in the manner ; and what need is there to say more ? it may also have place among married persons , when their conjugal fellowship hindereth them from setting apart any time for extraordinary devotions , which yet they ought to do ; as may be drawn from what the apostle saith , cor. . . though excess in this also is to be guarded against , but when there are times of trouble , and of private or publick calamity , wherein the bridegroom is called to come out of his chamber ; in such times as these , married persons may be readily guilty of inordinateness : and it is known that there were , upon some occasions , restraints under the law when a man might not touch a woman , thought his own wife , to shew that in conjugal society men should observe a purity , & that they have not under limited liberty in this , more then in other things as eating , drinking , &c. for although all pleasure in meat and drink be not unlawful , yet carnal sensualness is . so what is natural , sutable , and seasonable , here is allowed , and inordinancie forbidden . thus during the marriage , state , guilt mav be contracted . again , men may thus sin by unjust dissolving of marriages , by deserting , divorcing without the just cause of it , extruding , and such like acts , contrary to the nature of that strictest bond and covenant . i grant it is not always necessary to make divorce even where there is adultery ; the lord is not offended with reconciliation , where the punishment of the ●n is not executed b● the magistrate : but if the divorce be made , and the woman afterward married to another , her return to her first husband , even after lawful dissolution of her second marriage , is an abomination and exceeding defiling , jer. . . thus in dissolving marriages there may be guilt . lastly , this uncleanness may be considered as it is in a solitary person , when alone , in their actions of darkness and abominable imaginations , which are to be loathed rather then named ; yet these things which are done in secret are seen of god , though it be a shame to speak of them : see ephes . . . . this secret uncleanness , again , may be by a person , either waking , or sleeping , mentioned lev. . which confessedly becometh men or womens guilt , according as they have drawn it on , or by unsutable imaginations disposed themselves for it : yea , when it hath not ingrata recordatio , an unsavory and displeasing remembrance , and a holy horror following thereupon , there is guilt : of this we spoke somewhat in the preface to the commands . these abominations then are not restricted to the outward act , but extended further , and many wayes men commit this wickedness : as . in heart , christ calleth the lusting of a man after a woman a committing of adultery in his heart matth. . . this indeed hath degrees ac ▪ cording to the length it cometh , and the entertainment it getteth , and other such like circumstances , but it is still accounted by god to be heart-adultery , and it is called burning , cor. . and rom. . . and is exceeding loathsome to the lord , and hurtful to the inner man , even when men neither resolve nor intend acting yet by not abhoring these imaginations , but suffering them to roll in their thoughts ( o! bewar of carnalness upon the thoughts of this ) they become guilty , and that in ward fire being suffered to burn , often breaketh out into a visible flame ; how that cor. . . differeth from the burning mentioned rom , . . we shal now forbear to mention . . men are guilty of this wickedness , when they license their outward senses in the sinful pursuit of their objects : thus eyes full of adultery are spoken of . pet. . . thus matth , . , a lustful look is adultery : and job ● . . saith , he will not look upon a maid . thus also obscene pictures , delight in them , or other spectacles of that sort , cannot but defile the man : the ears are defiled by hearing of , and lis●ning to obscene and filthy discourses , to drunken , bawdy , or light wanton amorous songs : the touch with embracings ▪ and the mouth with kissings : such are spoken of prov. . . she caught him and kissed him . to insist further here , is not sutable but oh ! there is much guilt contracted this way , and but little noticed , and mourned for . . men may become guilty by gestures , as they are evidences of this vileness , or dispose to it , and postures undecent and unbecoming civility , and godliness : see what is spoken of a naugty person , prov. . . . and isa , . . &c. this is opposite to honest walking which is commended rom. . . and a carnal wantonness reproved . . persons become exceeding guilty of this evil by scurril and obscene speeches , where as this sin should not be once named , by reading scurril , wanton , amarous ballads or books which is , as if we were conferring on such a subject , by taunting and reproaching one another in such communication as corrupteth good manners ; by jesting that is not convenient , especially if it be at one that hath fallen in some act of filthiness , or by whatever may be neer , or of a sinful sutableness to such an evil ; see eph , . . & . . . &c. . this sin is fallen in by too familiar or unnecessary converse with light , vain , loose company , more especially private companying with such which is not only an appearance of ill , or a snare to ill , but evil & loose in it self , called by the apostle chambering . rom. . . & solomon biddeth men not come near the door of such a womans house much less to enter into it , prov. . . . men fall into it by wantonness , imm●desty , want of due shame fastness . &c. or any other by way where they yield reins to the loose , wanton , carnal humour that is in them . there are many others sins which come in here , & although some of them may be reduced to several of the commands , yet in a special manner are they related , and as it were , tyed to this : as . idleness , such as you see sam. . . &c. occasioned davids fall , and is by ezekiel , c , . , charged on sodom , as predisposing for , and going along with their uncleanness ; idleness being in it self mater omnium vitiorum , and noverca omnium virtutum , the mother of all vices , and the stepmother of all vertues : this breedeth unstayed looks , and giveth occasion to , and entertaineth carnal imaginations , and it occasioneth much gadding , when folks , either have no lawful calling , or are not diligent and serious in the employments and duties of it , tim. . . . lightness and unstableness , charged on reuben when he defiled his fathers bed , gen. . . and by the apostle , keeping at home is ( tit. . . ) joyned with chastity , modesty , and shamefastness ; there is a gadding , and also called furthiness , especially in women , more especially young women , which is exceeding offensive , and yet exceeding rife , it may be it were more fitly called impudence , or impudent boldness , which maketh them run to all spectacles and shewes , to speak in all discourses ( which quite crosses the charracter that one gives of a modest virgin , that she loves rather to loose her self in a modest silence , then to be found in a bold discourse ) and to hazard upon all companies , exceeding unsutable to that modesty and shamefastness which is particularly called for in that sex. take in here also the manner of going , minsing , or tripping nicely , and making a tinkling with their feet , spoken of isaiah . . and touched at a little before . . wantonness , and too much carnal mirth and laughter , which is both the evidence and great fomenter of loosness in the heart ; and so foolish jesting , which is not convenient , eph. . . is conjoyned with this sin , and none ought to think that there is a lawful freedom in such jollity , as chambering and wantonness , rom. . . now this taketh in much , and is of a large extent . . undecent conversing , going abroad in company with rash and offensive freedom , when as entering the house yea , coming near the very doors of an whores house is forbidden , prov. . . the ill and prejudice whereof may be seen in dina●s going abroad belike without an errand , gen. . . . &c. potiphers wife did cast her self in josephs company thus , though he gave her no entertainment , but in the fear of the lord fled from her . . add dancing a thing condemned by the people of god as no honest recreation , at least when in companies that are mixed , and ( as we call it ) promiscous dancing , such as useth to be at marriages , and the like occasions , both of old ( as may be seen in the canons of several councels ) as also of late by our own and other reformed churches . i shal say these things in short of it : first , that ye will not find it mentioned in scripture in the person of any of the godly , it becoming an herodias's daughter better then professors of religion . . that it will be readily fou●d to indispose for the exercise of godliness , and so to be inconsistent , or at best , hardly consistent with either a pious and lively , or a sober frame of spirit . . that it marreth not only the gravity of persons for the time , putting them in a sort of regular distraction , but lessenet the esteem of such persons ; this insobriety being like a dead fly that mak eth the box of oyntment ( if any be ) to stink . , that in scripture examples we find this sort of dancing only among prophane and loose people , and recorded also as a piece of their stain or blot , rendring them some way infamous ; and oftentimes it hath also snares waiting upon it , as in the israelites amongst themselves , exod. . and in the daughters of moa● with the people of israel , and in that of herodias's daughter : some also suppose those whom dinah went forth to see , gen. . were thus imployed at some feast , or such other solemnity , where she was insnared and deflowred . . yea , it is often , if not ever the fruit of some former loosness and carnalness being the effect that excessive wantonness usually breaketh out in ; and can gods people warrantably have fellowship with these works of darkness ? or can they ( if guilty themselves ) reproved it in others ? cicero calleth it postremum vitiorum quia acta sequitur , the last of vices , because usually it followeth former loose carriages . . there is no lawful mean of recreation which is useful for the health of the body , but is , and may , & should be sanctified by the word and prayer , yet i suppose neither useth this to be so ▪ neither would any think it very sutable , or well consistent with a praying fram ; e & can that which standeth not with the serious exercise of repentance and a praying disposition , or that which none would think a fit posture to meet death , or the lords appearing with , be in reason though consistent with a christian walk ? which should alwayes be with the loyns girded , and the lamps burning : it is somewhat like this , or less then this , which the lord condemneth , isa . . . walking and mincing , or tripping , and making a tinkling with their feet ; what is that but disdaining the grave way of walking , to affect an art in it ? as many do now in our dayes ; and shal this be displeasing to the lord , and not the other ? seeing he loveth , and is best pleased with the native way of carring the body jun●u● and rivet from him , calleth this minching or tripping , a walking or standing on the earth in an artificial way . besides these things that are more general in folks carriage , there is somewhat further in our cloathing and diet , which is to be spoken to here , seeing in these we ought to be christians , sober ; grave , &c. and in nothing do our lightness , vainity ( as we ordinarily use ▪ to call people vain from their apparel ▪ ) pride , wantonness , and rioting appear more , then in vain garbs . hence the apostle paul tim. . . joyneth modest apparel with shamefastness and sobriety or chastity , as also doth the apostle peter , pet. . . . and in jezebel and others , decking and dresing to seek love , is ever accounted an high degree of loosness : it is a wonder that men should take pleasure to deboard in their cloathing , which is the badge of their perfidiousness , and was at first appointed to cover their shame and nakedness . it is observed that the hebrew word , ●eged doth signifie both perfidiousness and cloathing , and cometh from that word which signifieth to break covenant , the lord thereby intending by the very consideration of our cloaths , to humble us , and keep us in mind of our first breach of covenant with him : and yet such is our wickedness , that we will glory in that which is indeed our shame . as i● it were a special ornament ; and whereas at first , cloathing was appointed for covering nakedness , for preventing of incitements to lust , and for decencie , now jezebels like , it is made use of to be a provocation thereunto ; see prov. . . god in his first appointment of ●ayment , for preventing of vainity , and commending honest sobriety therein , did make for our first parents coats of skins . and therefo e we say , that in men and women both , there is condemned by the lord , . costliness and excessive bravery of apparel , tim. . . which saith not that we are to foster sordidness or baseness , or that men in all places or stations , and of all ranks , should , as to their apparel ; be equal , but that none should exceed . it is strange , that sometimes the poorest and meanest for place , and often for qualifications , are finest this way , as if it were the best or only way to commend and set them out ; and that some should have more in cloath● then in their stock , is utterly intolerable . strangeness in the ever-changing fashions , and extravagant modes of apparel , while as the lord by nature hath continued the shape of mens bodies to be the same ; for what is meant else by strange apparel , so often forbidden in the scripture , but ●hat which is commonly called the fashion , or new fashion , a new and uncouth garb ? and certainly mens minds are often infected with lascivious thoughts , and lustful inclinations , even by the use and sight of gaudy and vain cloathing , and we will see , light , loose , conceited minds discover themselves in nothing sooner then in their apparel , & fashions , and conceitedness in them . . there is a lightness , in cloathing , as to colour , mounting as they call it , &c. and in dressing of the body , which may be seen in these dressings of the hair , in powderings , laces , ribbon , points , &c. which are so much in use with gallants of the time ; this , especially in women is insisted on and condemned , isa . . . . &c. some things indeed there ment o●ed , are not simply unlawful , especially to persons of higher quality , and at all ●i ●es ; but the particulars following are condemned ; . affecting of , and having a lust after , brave cloathing , making our back our god , as some do their belly , phil. . . and this may be where cloaths are but mean , yet the lust and appetite after them may be great . . haughtiness and vanity in cloaths and dressings , when we think our selves better with them then without them , or esteem our selves , because of them above others , in other things superiour , or at least equal to us . . excess in these , in their superfluity and costliness , as is said , above and beyond our state and station . . wantonness and lightness in them , which is especially in nakedness , as to such and such parts of the body , which in modesty are to be hid ; for women having cloaths for a cover , ought to make use of them for that end and it is more then probable , that , that walking with stretched out necks , there reproved , relateth to women , their making more of their necks , and their breasts bare , then should be , or is decent , they affected to discover and raise their gorgets , when god commendeth modesty , and nature is best pleased in its own unaffected freedom , yet they stretched them out : it is both a wonderful and sad thing , that women should need to be reproved for such things , which are in themselves . . so gross , that let the most innocent be inquired , whence these , more then ordinary discoveries , do proceed ; and they must at least grant , that the first practisers of such a fashion , could have no other design in it , then the more thereby to please and allure mens carnal eyes and regards : and . so impudent ; for if to be all naked be shameful and exceeding ready to provoke lust , must not nakedness in part , more or less , be , and do the same ? so that this will be found a glorying in their shame ; for nakedness hitherto was always looked upon as a reproach : we read of old of such as were grave , that they covered themselves with a va●l : and cor. . married womens going abroad uncovered is looked on as unnatural ; what would such say if they lived in our times ; we are pe●●waded the gravest amongst women are most averse from this evil , and the lightest are most prone and given to it : and seeing all women should be grave , it must import a disclaiming of that qualification where this lightness is delighted in : if therefore there be any shame , if there be any conscience , we will exspect to prevail with some who are touched with the sense of gravity , that they may be good examples to the rest ▪ and once indeavour effectually to bring gravity and modest shamefastness in fashion again . there is in cloaths a base effeminateness amongst men ( which some way emasculateth or unmanneth them ) who delight in those things which women dote ●pon , as dressing of hair , powdrings , washings ) when exceeded in ) rings , jewels , &c. which are spoken of , and reproved in the daughters of zion , isa . . and so must be much more unsutable to men also interchanging of apparel is condemned ; men putting on womens , and women mens cloaths , which is unsutable to that distinction of sexes which the lord hath made , and is condemned in the word as a confusion , an absurd , unnatural thing , and an inlet to much wickedness . whereof the dutch annotators , as several fathers did long before them , on cor. . v. . make mens nourishing and wearing of long hair , to be some degree , it being given to women , not only for an ornament and covering , but also in part for distinction of the female sex from the male : and here having touched a little on this vain dressing of the heir ( now almost in alse many various modes , as there are fashions of apparel ) especially incident to women , it will not be impertinent to subjoyn a strange story which learned , pious , and grave mr. bolton in his four last things , pag. . repeats from his author the famous hercules ▪ saxonia . professor of physick in padua ; the plica ( saith he ) is a most loathsom and horrible disease in the hair , unheard of in former times , as morbus gallicus , and sudor anglicus , bread by modern luxury and excess , it seizeth specially upon women and by reason of a viscuou● , venomus humour , glueth together , as it were , the hairs of the head with a prodigious ugly implication and intanglement , somtimes taking the form of a great snake , somtimes of many little serpents , full of nastiness , vermin , and noisom smell : and that which is most to be admired , and never eye saw before , these being pricked with a needle , they yield bloody drops . and at the first spreading of this dreadful disease in poland , all that did cut off this horrible and snakie hair , lost their eyes , or the humour falling down upon others parts of the body , tortured them extreamly . it began first , not many years ago in poland , it is now entred into many parts of germany . and methinks ( sayes mr. bolton ) our monstrous fashionists , both male and female , the one for nourishing their horrid bushes of vainity , the other for their most unnatural and cursed cutting their hair , should every hour fear and tremble , left they bring it on their own heads , and amongst us in this kingdom . it is also worthy the noticing that tertullian hath to this purpose , in his book de cuitu ●ul . chap. . where having expostulated with christian women for their various vain dressings of the hair , he bespeaks them thus ; drive away thus bondage of busking from a free head ; in vain do you labour to appear thus dressed , in vain do ye make use of the most expert frizlers of hair , god commands you to be covered and vailed : i wish that i , must miserable man , may be priviledged to lift up my head , if it ▪ were but amongst the feet of the people of god , in that blessed day of christians exalting gladness , then will i see if ye will arise out of your graves with that varnish and paint of white and red , and with such a head ▪ dress ; and if the angels will carry you up so adorned and painted to meet christ in the clouds . and again ; cap. . these delights and toyes ( says he ) must be sheken off , with the softness and loosness whereof , the vertue and valour of faith may be weakned ▪ moreover , i know not if these hands that are accustomed to be surrounded with rings and bracelets , or such other ornaments , will indure to be benummed and stupified with the hardness of a chain : i know not if the legg , after the use of such fine ●●sesgarters , will suffer it self to be streightned and pinched into fetters ▪ or a pair of stocks : i am afraid that the neck , accustomed to chains of pearls and emeralds , will hardly admit of the two-handed sword : therefore , o blessed woman ! ( saith he ) let us meditate and dwell on the thoughts of hardship , and we shall not feel it , let us relinquish and abandon these delicacies and frolicks , and we shall not desire them ; let us stand ready armed to incounter all violent assaults , having nothing which we will be afraid to forego and part with : these , these are the stayes and ropes of the anchor of ou● hope . — let your eyes be painted with shamefastness and quietness of spirit fastning in your ears the word of god , and tying about your necks the yoke of christ , subject your head to your husbands , and so shall you be abundantly adorned and comly : let your hands be exercised with wool , let your feet keep at home , and be fixed in the house , and they will please much more , then if they were all in gold ; cloath your selves with the silk of goodness and vertue , with the fine linning of holiness , with the purpure of chastity ▪ and being after this fashion painted and adorned , ye will have god to be your lover , which notably agreeth with what the apostles say , tim. . v. . . in like manner also , that women odorn themselves in modest apparel , with shamefastness and sobriety , not with broidered hair , or gold , or pearls , or costly array : but ( which becometh women professing godliness ) with goodworks . pet , . ● . . especially . . . whose adorning , let it not be that outward adorning , of plaiting the hair , and of wearing of gold , or of putting on of apparrel . but let it be the hidden man of the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in the sight of god of great price : for after this manner in the old time , the holy women also who trusted in god , adorned themselves , being in subjection unto their own husbands . see also tit. . v , . . next to what hath been said of dressing the body , somewhat may not inappositly be spoke to , annent dressing and decking of houses and beds , and annent houshold furniture or plenishing , wherein there may be an evil concupiscence and lust , and an inordinate affection ; our minds being often by a little thing kindled and set on fire : see to this purpose , prov. . . where that woman spoken of , hath first the attire of an whore , then , he faith , her bed is dressed , her ●epestry and curtains provided , incense and perfumes are in the chambers : so also beds of ivory are reproved , amos , . which are all used for entertaining the great lust of uncleanness ▪ which ordinarily hath these alluring extravegancies attending and waiting upon it . o! what provision do some make for the flesh , to fulfill the lusts thereof , & how careful caterers are they this way for their corruptions ? and certainly christians are not in their houses more then in their persons , left to live at random & without bounds , & folks no doubt may be unsutable to their stations , as much in the one as in the other . this excess may be also in the light and wanton manner of adorning houses and buildings with filthy and immodest paintings , picturs , and statues , and such like , which , with other things , is spoken of condemned , ezek. . . but withal , in what we have spoken in these excesses so incident even to professours , we would not have folks too rigidly to expone us , for we know that there are lawful recreations , nor are honesty and comliness in behaviour and apparel , blameable , but to be commended in their place ▪ neither would we have any think , that we suppose all such , who do the things above censured , to be incited to them from this principle of lust ; but for clearing of the matter further , it would be considered , , that we speak of these things as they are abused and particularly condemned in this church . . we would consider the end of the things themselves , as they have been at first sinfully introduced , whatever may be the innocent intention of a particulare user . . we would respect others , who may be offended and provoked to lust , by what an actor is not provoked with , and also may be sinfully tempted to the like from that example ▪ or if not so , yet may possibly be induced to judge them vain who walk so and so in apparel , light who dance , &c. which we would prevent and guard against . we would not only abstain from evil , but from all appearance of it ; now certainly all these things we have spoken of , look like ill , and may breed misconstructions in others , even possibly beyond our own mind and intention ; we may also consider the mind of very heathens in reference to these things , as also of fathers , councels , and the divines which are cited by rivet and martyr , on this command . the councel lado . can. . apud bals . hath these words , let christians , when they goe to marriages . abstain from dancing , but dine or sup , and another saith , nemo fre saltat sobrius nis● forte insanit ; no man almost danceth that is sober , unless perchance he be in a fit of distraction or madness ▪ neither doth davids or miriams dancing , being used by them as a part of worship in the occasions of extraordinary exultations , say any thing for the dancing that is now in use , as their songs of praise to god used in these their dancings abundantly shew : and beside , their dancings were not promiscuous , men with women , but men or women a part-beside , if the seeing of vain objects provoke to lust , the circumstances and incitements of dancing must do it much more ; and what men commonly say , take away the promiscuousness of dancing ▪ and it self will fall : it doth confirm this , that dancing is not pleaded for or delighted in , as it is a recreative motion , but as promiscuous with women , which beside the great provocation to lust spoken of , occasioneth that both much time and expense is bestowed on learning this which is attended with no profit . what we have said of these evils may also take in excess in sleeping , laziness , &c. to be seen in david , sam. . . and also vain curiosity , as well as lasciviousness in singing and playing ; too much whereof favours of wantonness and riotousness , as these words rom. . . are in their signification extended by some . now all these excesses spoken of , being opposite to sobriety and modesty , shame ▪ fasteness and gravity , must come in under wantonness , and what followeth , doth come in under intemperance . the scripture insisteth much in condemning the sin of intemperance , which we conceive doth mainly consist in gluttony and drunkenness ; and seeing these sins must belong to some one command ( although vertually and indirectly they break all ) we take them especially to be condemned here in this command , where temperance is commanded ; and therefore we shall find them in scripture mentioned with a special respect to the sin of uncleanness , expresly forbidden here : fulness of bread and gluttony is observed to have been sodoms , sin , and the rise and source of their filthiness , ezek. . . drunkenness is marked , especially as leading to this , prov. . . . therefore we choose to speak a word to these two evils here , which are in themselves so abominable , and yet , alas ! so frequent amongst those who are called christians . it is true , there is both in eating and drinking , respect to be had , . to nature , which in some requireth more , in some less : . to mens stations , where , as to the kind or quality ( as we said of cloaths ) there is more allowed to one then another : . to some occasions , wherein more freedom and hilarity is permitted then at other times , when more abstinency and a restraint upon these , even in themselves lawful pleasures , is extraordinarily called for , so that we cannot bound all persons , and at all times , with the same peremptory rules . there is also respect to be had to christian liberty , where , by gods goodness , men have allovvance to make use of these things , not only for necessity , but for refreshing also , and the vertue of temperance and sobriety ( as all other vertues ) doth not consist in an indivisible point , so that a man is to eat and drink so much , and neither less nor more , without any latitude ; the lord hath not so streightned the consciences of his people , but hath left bounds in sobriety , that we may come and go upon , providing these bounds be not exceeded . neither is every satisfaction or delight in meat or drink to be condemned ( seeing it is natural ) but such as degenerateth and becometh carnal . we would therefore inquire into the sinfulness thereof , and because there is a great affinity betwixt these two evils of gluttony and drunkenness , we may speak of them together for brevities sake . we suppose then , . that both gluttony and drunkenness are sinfull ; and that both in the use of meat and drink men may several wayes fail : the many prohibitions and commands that are in the word , for ordering us in the use of meat and drink , cor. . . vvhether therefore ye eat or drink , or whatsoever ye do , do all to the glory of god. rom. . . but put ye on the lord jesus christ , and make not provision for the flesh , to fulfil the lusts thereof . and rom. . . for meat , destroy not the work of god : all things indeed are pure , but is evil for that man who eateth with offence . prov. . ▪ . be not amongst wine-bibbers ; amongst ri●tus eaters of flesh . for the drunkard and the glutton shall come to poverty : and drowsiness shall clothe a man with rags , the many reproofs that there are for exceeding in both ; ezek. . . behold , this was the iniquity of thy sister sodom ; pride , fulness of bread and abundance of idleness was in her & in her daughters , neither did she strengthen the hand of the poor and needy , luke . . there was a certain rich man , which was clothed in purple and fine linnen , and fared sumptuously every day : with several other places . and the many sad judgments which have been inflicted , as well as threatned , for them : deut. . . and they shall say unto the elders of his city , this our son is stubborn , and rebellious , he will not obey our voice , he is a glutton , and a drunkard . prov. . . for the drunkard and ●he glutton shall come to poverty : and drowsiuess shall clothe a man with r●gs : with the desperate effects following on them , as prov. . v. , . vvho hath woe ? who hath sorrow ? who hath contentions ? who hath babbling ? who hath wounds without cause ? vvho hath redness of eyes ? at the last it bitteth like a serpent , and stingeth like an adder : &c. will put it out of question that they are not only sinful , but so in an high degree . yea , if we consider the ends for which god hath given us the use of these creatures ( which excess inverteth and marreth ) to wit , his honour , and the good of our selves and others ; the rules he hath given to regulate us in the use of them ; the holy frame he calleth for from us at all times ; the difference that should be betwixt his people and the men of the world in the use of these things ; we will find this excess in the use of these enjoyments to be sinful , and no less contrary to the holy nature and law of god , and to that holiness and sobriety that should be in a christian , then fornication and other uncleannesses are ; therefore there is no sin hath more woes pronounced by the holy ghost against it , then drunkenness ( a woe being ever almost joyned with it ) nor more shame attending it , so that of old drunkards drank in the night , thess . . as being ashamed of it ; thought now alas : many are drunk in the day , and some in the morning , and even such as are addicted to it , are with great difficulty recovered , prov. . ult . . we suppose also that these sins may be , and sometimes are , separated and divided , for one may be guilty of excess in meat or of gluttony , who may be free of drunkenness , and contrarily : it is the saying of a holy man , aug. lib. . confess . cap. . drunkenness , o lord , is far from me , but gluttony hath often prevailed over me . and therefore we are not here to account our selves free when both these ills cannot be charged on us ; it is often incident to men who think themselves sober to be much more watchful against drunkenness then gluttony ; yea , and usual for some to excite and put others much more on to exceed in eating then they dare do in drinking ; as if there were not that same hazard in the one that is in the other , and as if one and the same rule were not given for both . . we do also suppose that there is not one way only whereby men may become guilty of both these sins , but there are many wayes and also degrees thereof , and though all be not alike gross , yet all are sinful : therefore we would . . consider these evils in divers respects : then . lay down and fix some general limits , which we are not to pass : . instance some slighted particulars . for gluttony in general there is a latin verse , praepropere , laute , nimis , ard●nter studiose . in which five words there are five wayes of being guilty of it ; . by hasting , that is , desiring meat and drink before it be convenient ; thus eating and drinking in course , not for hunger or thirst , but for custome , good fellowship , carnal pleasure , &c. is gluttony , and is cursed by the holy ghost , eccles . . , . vvoe to thee , o land , &c. here drinking and eating are tyed to their seasons . . by delicacie in the kind or quality , as when meat and drink are excessive for costliness or fineness lavishly provided , as feasts very ordinarily are , prov. . . so of the rich glutton it is said , be faired delicately every day , luke . . . in the quantity , by too much , when eating is exceeded in , even to indisposition for the duties of our general christian , and of our particular callings , not to the strengthening us for them , eccles . . . . in the manner , viz. too ardently , when meat is desired with a sort of lust , prov. . . , . . in the preparing of meat , viz. studiously , that is when it is too riotously dressed , for pleasing mens carnal appetite and taste , or pallat , by the fineness of it , and othere curiosities of that kind more particularly , we may sin either in the exces● of meat and drink , when we go without just bounds ; or in the defect , which may as well marr the end , to wit , gods glory and our fitness for duty , as excess may : therefore doth paul exhort timothy to the use of a little wine , as needful for him . . consider the sin of gluttony in the matter of that which we eat and drink , thus some may fail , as was just now said , by too much daintiness in their fair , as well as too great a quantity : and again in the manner , wherein many are very sensual and carnal , as being much given to satisfie their appetites , which solomon speaketh of , prov. . . , . &c. so isa . . . . . consider it either in reference to a mans self , when he himself faileth , or consider it in reference to others , when he putteth them to eat or drink , and occasioneth their sin ; either of the wayes is sinful , and the last is particularly cursed , hab. . . although prophane men have often made , and do make a pastime of it ; and some others that would seem more sober , are but little troubled with it , and many seem by their practice to think they cannot make others welcome to their houses , unless they put them to exceed this way . . consider it in the act , and in the lust to it , even as there is fornication in the act and in the lust , so is there also drunkenness and gluttony ; and thus , as is said phil. . . the belly becometh a god , and mens great care is to satisfie it , matth. . . so to be given to wine , tim. . . and to look on it with delight , when it moveth it self aright in the cup , &c. is condemned , prov. , . . consider failing here morally , which is not sutable to a man , and which even a heathen will disallow , and failing spiritually , which is not sutable to a christian ; as when a mans eating and drinking is meerly governed by sensual , or at best only by physical injunctions and customary occasions , and not by christian directions , and is not levelled towards the great end , the glory of god , to which christians , even in eating and drinking , are obliged by divine precept to have a due regard . . we may consider these sins as in the act , or as in the effects ; the act is excessive use of meat and drink in it self , whether evil effects follow or not ; the effects are these which follow , either in distempering the man in himself , or making him fall out with others , the sin is properly in the act , ( though the sinfulness of the effects be not so diminished by their following on drunkenness as many suppose ) and there may be a sinful act , when there is no visible sinful effect in the mans carriage or distemper . hence isa . . . there is a woe denounced against those who are strong to mingle or drink strong drink ; the fault is not that they are strong , that is a property of nature ; nor is it that they were drunken , but that being strong to bear much without being distempered , they took on more , lippening or trusting to that , and so abusing their strength beyond the right end of it , and drinking more because they were strong , then they durst have done if they had been weaker . consider eating and drinking in their circumstances , and so sometimes meat and drink somewhat beyond ordinary , and chearfulness in the use of them , are allowable : sometimes again abstinencie is called for , and though no particular time be set for abstaining from meat and drink , or for fasting , but god hath left that to mens prudence ; yet it cannot be denyed but when one will at no time want dinner nor supper , that he may have the more time , and be in a better frame for praying , furthering of mortification , sympathy with josephs affliction , &c. there is no doubt but he will be found guilty of this sin : see isaiah , . . where some are cursed for killing oxen and sheep , eating flesh and drinking wine ; for certainly sometimes god calleth for a restraint upon the ( at other times lawful ) use of creature enjoyments . . eating and drinking may be considered as to the expences we bestow on what we eat and drink , and the affection we have to them , or delight in them , spoken of ; as also in respect of the time we spend on them . hence is the curse isa . . woo to them that rise early , and tarry long at strong drink ; much time spent this way , even when the grosser effects follow not , will bring a curse from god ; for he hath given time for other ends , and will have that no less tenderly minded then estate , health , or any other benefit ; and if we dare not spend , waste , or abuse these in eating or drinking for fear of sin , why should we take more liberty as to our precious time ? . consider eating and drinking as a mean seasonably made use of for its end , as strength , or health and the honour of god , or as an end it self , or without respect to another end ; and thus it is sinful , eccless . . . and the land is cursed that hath princes that keep not the bounds allowed ; which implyeth that the using of meat or drink , without respect to its end , and that in due season ( as god giveth all things , psal . . . and as we should pray for all things , matth. ) is a breach and excess . . consider eating and drinking , either as going the length of evil , or as having the appearance of evil , where either of these is , there is a breach , since we ought not only to abstain from evil , but from all appearances of it , thess . . . what hath been said agreeth both to sins of drinking and eating : we shall now give some general rules , the observing whereof will further discover the sins that are in the use of meat and drink , either in the excess or defect . the first is , we should look to a right end , both in eating and drinking , which is threefold : supream , eat and drink to the glory of god , saith the apostle , ● cor. . . thus we may sin either in the defect or excess , by disinabling our selves for any duty of his worship or , by not adverting to this end ; this rule therefore faith , we should be so swayed in quality , quantity , time , &c. of our eating and drinking , as we may most glorifie god. . subordinate , and so we ought to have a respect to others in all these ; hence it is that cor. . . rom. . . there is a woe to him that eateth with offence : thus by frequenting taverns , though we exceed not in drinking , we strengthen others to follow our example to a greater length ; or it giveth them occasion to misjudge and misconstruct us ; so also the using of unlawful enjoyments in a too carnal and joval a way , before carnal men give them occasion to think that we place some happiness in these things , as they do . . our own strengthening and refreshing is an end to be looked to in the use of meat and drink , and so when we weaken and indispose our selves by them , we sin , against this end . . consider the act it self of eating and drinking , if it be excessive for the kind of meat or drink , as too delicate , &c. or for the quantity , too much , or for the time that is spent , too long , &c. it is sinful . . consider the manner , if creature enjoyments be with delight sought for , or excessively delighted in , and folks become restless and anxious about them , matth. . . and too eager in pursuing these things , and too much taken up with them , so that the seeking after them marreth contentment and the quiet frame of the mind , then there is sinful excess . . consider the effects in diverse respects ; . in respect of a mans ●●●ward estate or family , and so a man sinneth when he eateth or drinketh beyond that which he may uphold , or his condition in the world will allow , and when his eating or drinking so , may make himself or his wife and children fast for it afterward , or to be much pinched . . in respect of his calling , if it divert a man from that , and marr the work in his hand , and make him break appointments set by him for finishing of other mens work , which he might other wayes have kept , and much more if it indispose him for speaking of , or doing that which concerneth his calling , it is then sure in the excess . . in reference to his body , if it be weakned , dulled , or indisposed by the excess of meat or drink : this is called isa . . . inflaming of them , and is not allowable . . look to it as it affecteth folks reason , and in less or more indisposeth them to conceive or judge of things aright ; much more when it raiseth a fury or madness , and maketh them as reasonless beasts in their carriage , it is excessive and to be eschewed no doubt . . look on it in reference to the spiritual duties of a mans christian calling , as of praying , reading , hearing , repenting , &c. the obligation to these dutis laying on alway , and our refreshments being in themselves midses to lead to the more chearful performance of them , when by them we become more indisposed for them , so as either to forbear them , or to be formal or drousie in them ; that is sure not good , but to be evited . . look to it in reference to the serious inward frame of the mind , which these should have who ought to walk alwayes with god , keep communion with him , and be filled with the spirit , whatsoever marreth that or obstructeth spiritul consolation , or is inconsistent with it , cannot certainly be good : hence ephes . . . to be filled with the spirit , is opposed to excess in wine or drunkenness , so that what is inconsistent with the one , may be understood as belonging to the other , and although this sensible joy of the spirit cannot be alwayes carried alongst , yet none should incapacitate themselves for keeping up with it . . look on it in reference to our corruptions and the promoving of mortification ; when it either marreth this , by dulling and weakning of the graces of the spirit , or indisposing for their exercise ; or strengthneth and provoketh the former , it cannot be but sinful , being a feeding of the flesh , a making of provision for the flesh , as if we fostered our corruptions of laziness , sensuality , and other lusts , when we feast our selves . . look on it with respect to its opposite , sobriety and temperance ; what is not sobriety , is excess , and contrarily ; and sobriety being not only no excess , but a denyed sober use of creatures , there must be excess when the mind , as well as the body , is not sober , in the use of these things , . look on it with respect to its end ( with which we began ) when it leadeth not to , and fitteth not for honouring of god , when it marreth our being useful to our relations and others , either by taking up our time , or spending our means that we cannot provide for them , and supply them or indisposeth us for duties , or hindereth a man from considering his own last end , thus it is sinfully excessive . . look on it in reference to death and christs second appearing , for certainly our frame and posture in every thing should be such as we may not be surprised with that : hence is christs warning , luke . . take head that ye be not overcharged with surfetting , gluttony , and drunkenness , and the cares of this life , and that day come upon you unawares : where he maketh not only the coming of the lord , an aw-band to keep from gross out-breaking into these sins ; but joyning them with the carts of the world , he sheweth that there may be , and oft is , an indisposition for that day even from the inward frame of the mind , occasioned by sensual inclinations and desires , when nothing doth outwardly appear . now put what hath been said to tryal , and ye will find that it is not only he who by surcharging himself staggereth , vomiteth , or hath no use of reason , who in scripture is accounted guilty of these evils ; but many more , as will be sadly evident when the lord cometh to count with them ; and if he should call many to this reckoning at the time of their eating or drinking , it would be a terrible surprisal to them : it is marked ( matth. . . ) as an evidence of the sensuality and security of the old world , that they continued eating and drinking , and knew not till the flood came ; and it is more terrible and sad what the lord saith afterward , so shall it be at the coming of the son of man. o! fear and think seriously of this when ye are at your cups , and after them , and do not imagin that you are never guilty , but when you are like to beasts void of reason ; for the scripture condemning drunkenness , comprehendeth under it all excess in drinking , and that which may indispose for going about what we are called to , though the exercise of our reason be not alwayes disturbed . neither to constitute drunkenness is it needful , that the person willingly and purposely intend drunkenness , it is enough that he willingly drink ( and his will cannot be simply forced ) although he be not desirous that these effects should follow ; for it is the act and not the effect which is properly the sin , as is said : if there were any thing of the fear of god , or sense of duty , or shame of dishonesty , there would not need many motives to disswade from these evils ; by committing of which most holy men have brought sad things on themselves , and occasioned sad curses to their children , as in noah and lot is clear ; and therefore their examples and falls are so far from being to be imitated , or made use of to diminish from the account men ought to have of the greatness of the guilt , as they often alas are , that they are set up as beacons to scare and fright from them . what sort of persons it doth worst become , is not easse to determine , it being unbecoming to every person , yea even beastly and against nature , men being by it not only put for a time from the exercise of their reason ( as it is in sleep ) but incapacitate to act it , and put in a contrary beastly fury . how unbecoming is it for old men , that should be examples to others in sobriety ? how unbecoming is it to young ●en , whose youth should be otherwayes exercised ? how unbecoming for mean men , who ought to be sober ? and how especialy unbecoming is it for men of place and reputation ? upon whom this sin bringeth disgrace , and particularly it is most unsutable for ministers to be given to drink , or to their appetite , to whom the lord tim. . and tit. . hath given special rules and directions in this matter ; but most of all in wom n it is abominable , and was and is so even amongst heathens ; in sum , whoredom , wine , and new wine , hosea . . take away the heart ; and men are unmanned and made effeminate by them , as was said ; yea , are transformed as it were into beasts ; of old , men were so ashamed of drunkenness , that such as were given to it , betook themselves ordinarily to the night ( though some indeed did rise early in the morning to follow strong drink , isa . . . ) and when folks will not keep at distance at the beginning from this sin of drunkenness , but will needs take a liberty and be chearfull in it , it prevaileth sadly over them , and maketh them inslaved beasts ere long to it , and they become bewitched with it , so that they can hardly begot free from the fascinations and inveiglements of it , prov. . v. last . if it be asked here , whether men or women , when health requireth vomiting , may not drink excessively for provoking to it , in place of physick ? answ . . that in some diseases there is more allowed of some sorts of drink then in health , cannot be denyed : yea , . a difference is to be put betwixt sorts of drinks ; some are not inebriating , that is , the drinking of a great quantity of them will not disturb the use of reason ; others are such that excess in them will not only indispose body and mind , but quite obstruct and remove the use of reason and judgement ; the first sort of drink ( which is more properly physical ) may lawfully be drunken ▪ but in no case is it lawful for a man to exceed in the use of that drink , which bringeth with it the disturbance of his reason ; the reason is because this is sinful in it self , and expresly against gods command , and defaceth his image in us ( which is in knowledge ) and is deregatory to it therefore is it still reckoned a proper fruit of the flesh , gal. . . and it secludeth from the kingdom of heaven , as well as fornication , theft . &c. and therefore can no mo●e be lawful under that pretext then the other are ; see cor. . . it is also opposed to ●n honest christian walk , and to the putting on of christ , rom. . , and that is alwayes true which we have rom. . . that ill is not to be done that good may come of it ; neither hath god made exception in drunkenness more then in fornication , for which some such pretexts will not be wanting with some to palliate that ●in ▪ again , this is not the proper end of drink to procure womit ( i mean the forementioned sort of drink ▪ which none ever read of as approved ▪ ) beside , it draweth along with it many other sins , who can tell but when they are in drunkenness , they may blaspheme , curse , commit adultery , murther or such like ? should they then actively remove the use of their reason by a practise which may be inductive to such abominations ? yea may not death then come ? and should it not alwayes be looked for ? and what a posture would a man be in , when in such a case , to meet death ? moreover the distemper that followeth such drinking is not such as followeth physick , which doth only make sick or indispose the body , and what influence it hath on the brain and reason , is but accidental and indirect , but it is otherwayes with that distemper that followeth drunkenness , which putteth the person in such a sort of fury and distraction that the carnal , unrenewed part doth most frequently get great advantage by it . if it be asked further , what is to be accounted of these actions , which are committed in drunkenness ? answ . somewhat was said of this on this on the first command ; but further we say , . drunkenness being a voluntary act ▪ it cannot excuse , but maketh the person doubly guilty , . by making the man guilty of such an act , ▪ by drawing on that incapacity on himself , whereby he disposed himself for that and many more : in this respect the person committing murther ▪ or sinning otherwayes , in drunkenness is more guilty then another , who not being in drink committeth the same sin , because two sins concur in him ▪ and not in the other : and therefore . although the murther , swearing , &c. of one that is fresh is more gross murther and swearing , &c. in another respect because it is more immediately from the exercise of deliberation and choice , and that on this ground drunkenness may in part extenuate the resolute pertinaciousness of the fact , yet it aggredgeth guilt upon the person on the former account . it was once answered by one , who being desired to spare a person that had committed murther in drunkenness , and to impute it to his wine : that he should so do , but he would bang up the flagon wherein the wine was ; and seeing the man made himself so , his punishment was just , for had he not been the flagon of that wine , that sin might have been prevented . let me touch on some particular ills , which it is possible are more abounding and less looked to then beastly drunkenness , yet hateful to god ; and take not i pray the mentioning of them ill , for they will by unstrained consequence follow to be condemned by the former rules . the . is the liberty that is taken by all sorts of persons in respect of meat ; as if only appetite or lust where their rule , which may be seen in that excessive and superfluous vanity which is in feasting , wherein that is sensually spent , which might be usefully imployed , and often they that are most prodigal and profuse that way , are least in charity ; and if they may pamper their own flesh , or get the name of goodfellows and good house-keepers , though it be to such as have no need , and though there be nothing or very little allowed for the supply of the necessities of the saints , or of others , and much more with held that way then is meet , yet they think all is well . . there is your tipling , though ye drink not drunk , your four hours ( as ye call them ) this drinking , as ordinarily used , is certainly not for strength , and therefore as is clear , eccles . . . . by the opposition there , it must be for drunkenness . if many men were put to search in this particular , it would be found that there is more expended on these in the year , then is bestowed in charitable uses ; more time taken up in them , then in religious duties , and more inclination to attend them , then to hear sermons ; men cannot come abroad for this end , they cannot shift their business without hurt , but for their company they can do both : prov. . . . who hath woe ? who hath sorrow ? who hath contentions ? who hath babbling ? who hath wounds without cause ? who hath redness of eyes ? they that tarry long at the wine , they that go to seek mixt wine . here you see who are the persons that have a woe and gods curse on them , and other inconveniencies ; are they not the tiplers , even they that tarry long at the strong drink ? drink how much or how little they will ? isa . woe unto them that are mighty to drink wine , and men of strength to mingle strong drink . certainly god hath made man , and given him time for another end then that , and hath not for that end given his creatures to men to be thus abused , this cannot be eating or drinking in due season , and i am perswaded it is not for necessity , for our own health , for the edification of others , or for the glory of god. what then can be said for it ? that it helpeth to pass the time ( which is pretended by many as an excuse ) is a part of its guilt and just accusation , for it maketh the time to be lost , which ought to be more thriftily and carefully spent ; and what chearfulness it is accompanied with is often carnal ▪ when is their spiritual discourse , and what may be edifying , and minister grace to the hearers at such meetings ? when do ye pray for the sanctifyed use of that time ▪ fellow ship or drink ? if at all it is but seldom ; many a cursed four-hours is taken by some , though all gods creatures be good , being sanctified by the word and prayer : be exhorted therefore to forbear this ▪ especially ye who have place in government , either civil or ecclesiastick ; do not ye make others to offend with your example , nor strengthen these in their wickedness ( to whom ye should be examples of good ) incouraging them to go in and drink drunk in taverns or ale houses , when they see you go in to tiple : it is a shame to ●ear what drunkenness of this sort is to be found even amongst young men , and others from whom we would least expect it ▪ . there is your drinking at bargains making so frequently , without respect to , the end wherefore drink was appointed & given , as i● ye were to honour drinking as a help to you in your bargains , although this evil be now alas epidemick ; and hardly will a man that hath much business get it at all times shunned , considering the humours of others he dealeth with , yet certainly if ye would all set to it there would be no great difficulty of reforming it , but if some begin not , how shall it be done ? it is an uncouth and strange thing , and even unnatural , that neither a mans appetite , nor his health , nor the time of the day , nor his ordinary dyet shall be the reason or occasion of a mans drinking , or the rule whereby to try the convenient when or season of it ▪ but when ever a man shall make such or such a bargain with me , or pay me for , or get payment from me of , such and such things , that must be the rule of my eating and drinking , what beast will be thus dealt with ? o how many irrational , and almost infr● brutal practises are amongst us ? . there is drinking of healths , and constraining a pledging ( as it is called ) of them , and thus by this means , forcing , or tempting , or occasioning ( although it be willingly done by them ) drinking in others ; this is one of the highest provocations in drunkenness , and a dreadful perverting of the end for which god hath given meat and drink , neither health nor necessity calling to it : for . this hath the woe appropriated to it that is pronounced hab. , . wo● to him that giveth his neighbour drink ; this is a great incitement and provocation to drinking , and how many times hath it occasioned drunkenness ? again , . whereas every mans own appetite should rule his drinking , this maketh one man prescribe the quantity and quality to others , and so one man , or several men , drinketh by the measure , will , and appetite of another ; which is unreasonable , it being contrary to nature that men should drink all at one time , and precisely so much , and of such drink . this even in abasuerus his feast . esther . . was forbidden ▪ beside what can be the use of drinking of healths ? it cannot be the health of another whom we respect , because that is to be expected in the approved way of prayer , which is the mean that christians ought to keep fellowship in for the health one of another , and we suppose they are readiest to drink healths who are least in prayer for such whom they pretend to respect . it was a notable saying of a great man ( solicited belike to drink the kings health ) by your leave i will pray for the kings health , and drink for my own : and certainly whatever it be in it self , yet the many ill consequents which have followed the drinking of healths , the many drunkennesses and quarrellings occasioned by it , the resentments that men will have if they seem to be slighted ( as they account it ) either when they are drinking themselves , or when their name is mentioned in the health to be drunk , do manifest that they who use it , esteem more to be in that way of drinking then in any other , and so alledge that if a man drink not as much as they , he respecteth them not . again , men in company drinking healths , either take drink when it is necessary ( and in that case , healths are but for the fashion ) and do not press it on others , and even thus , though it be indifferent like , yet considering the abuse which hath been of it , the offence that may flow from the maintaining of it , and that it often proveth the rise of more , and giveth occasion to others to follow it more , and to hold it on ( even beyond the intention of the first inventer or proposer ▪ ) it is much more safe to forbear ; or they drink unnecessarily and press it on others , and thus it is abominable . see what the fathers think of this in mr. bolton's directions for comfortable walking with god. if we look narrowly into the thing it self ( although custome when it is inveterate weakneth us in the right uptaking of things , yet ) it will probably be found to have arisen from heathenish idolaters , who used libamen jovi , baccho , &c. and if it be supposed to help the health of others , that cannot be expected from god , who hath given no such promise , it must therefore be from the devil ; it was called by the heathens , phiala jovis , drinking of healths being among them as a piece of drink ▪ offering or sacrifice to their idols on the behalf of those they mentioned in their drinking , or whose health they drank ; and it is certain there is no vestige of it in christianity , nor any reason for it , and experience cleareth that many grow in a sort superstitious in the use of it , as if the refusing such a thing were a prejudice or indignity to the person mentioned , and that the devil hath made use of it as a rower to convey in much drunkenness into the world ; we think it therefore absolutely safest to forbear it , and we are sure there is no hazard here ; see ambros . de ●le● & jejunio , cap. . & . august . de temp . ser . ▪ . basil . in epist . ad cor. ser . . cartwright's confession . to this same purpose these old latin lines are worthy the noticing una salus sanis nullam pot●re salutem , non est in pot● vera s●lute salus ▪ which may be thus englished ; to drink no healths for whole men , good health is , in drinking healths we real health do miss ▪ we suppose that a kindly motion towards a person that is present when one drinketh to him , may be differenced from this yea , and taking occasion also to remember others that are absent ; for our eating and drinking together , being that wherein our familiarity and freedom one with another venteth it self , to have some signs or occasions of testifying our kindness to , and remembrance of , those whom we respect , will not be unsuitable , . there is your drinking at the birth of children , and that not only , or so much , at their christning or baptism ( whereat as appeareth by the example of circumcision , somewhat may be allowed in christian hilarity ) as in after visits , so long as the woman is in child ▪ bed , or doth lye in , so that none can see her though it were many in one day , but she and they must now drink , and then again drink ; o what a debauched time is i● to many ? that while they are lying ▪ and while god calleth them to be otherwayes ▪ imployed , they should be entertained with tippling ; and it is a sad matter● that though it be both a burthen to the receiver ▪ and expence to the giver yet neither of them will stand in the way of it ▪ but both will concur : indeed , where women in that condition are in strait we would allow in that case to give them some drink , or rather to furnish them with money to provide it , but when there is no want , but rather superfluity to add more , what is that but to keep up a fashion or our own supposed credit ? this is not the end for which these creatures are given , nor is this the fellowship that christians ought to have one with another seeing therefore there is in this custome both sin in abuse of time , and of meat and drink in a high degree ; and seeing there is in it also shame , that men and women shall let others furnish them as though they were poor , or do them a favour in buying drink for them ( when their necessity is provided ) as though they loved to drink and tipple : and seeing withal there is often damage here , and much money foolishly spent , &c. to the hurt of many , we would intreat you to for bear this also ▪ and except such of you as are poor and stand in need of drink , we would have none of you suffer any stranger , or other then your selves to bring in drink to your houses , but rather set your selves to be christians in your fellowship ; and i suppose also , that fewer visits in that case would sute better , and would be much more comfortable and advantagious to the sick party . . there is your drinking at lick-wakes or dergies ( as ye call them ( after the death , and also after the burial of friends or neighbours , as if that gave a call , and made a rendezvous to drink . certainly if drunkenness and tippling be unsutable at any time , much more on such an occasion is it so , even most unsutable ▪ is this the way to be made christianly , to mind your own approaching death , and to be prepared for it ? is it not rather to make the house of mourning a house of feasting ▪ and to forget the end of all living , which the living should lay to heart ? is this to bear burthen with a smitten family wherein one is dead , to come and burthen them , and table your selves in their house ? will this fit them who are alive to get the right use of the stroak , to be disturbed by providing such and such meat , drink , servants for you : when it is like that thus , praying comes to be neglected , and heaviness swallowed up in this heathenish way of drinking away care and thought ; certainly if the parties be sad that sort of fellowship is not fit at all , and proper , if they be in hazard to take no impression of the rod , this stumbleth them , and quite driveth it away : o heathenish , hateful and abominable practise ! and where was it ever seen that frequent company at such a time , and such company , proved useful ? yea , often it hath been followed with abuse and many sad consequents : and is the dreg of old superstious popery not fully removed out of the hearts of some . if what we have said be truth , viz. that eating and drinking should be in season for strength , as it is eccles . . . : and for the honour of god ▪ we are perswaded that it contradicteth all these evils , as unbecoming christians : and therefore if the truth of god , or your own credit and esteem have place with you , let these things be forborn and abandoned ; are we laying heavy burthens on you ? doth not this way proposed by us , look both more christian and more civil ▪ like , and if in such outward things that are hurtful to your selves , and none can say but the reforming of them is some way in your power . if in such things ▪ i say , we prevail not with you , wherein shall we prevail ▪ are there any who come to deaths dote but these things are loathsome to them , and their conscience cryeth out on them ▪ and therefore seeing we say nothing but what your conscience will confirm , let us prevail with you so far as to procure a reformation of these evils that are so hurtful to your selves , and dishonourable to god. . there is one thing more whereof i shall speak but a word : i supose the excessive number of tavernskeepers , vintners , and hostlers cannot but be a breach of this command , and an occasion , if not a cause of intemperancy in drink , for such a number cannnt be supposed to be necessary for mans lawful use ; it must therefore be to provoke to the abuse of the creatures ; and this imployment is now become so common , that he who is desperate of any other way of living , will betake himself to this shift ▪ and readily such fall under that woe pronounced hab. . against those who hold drink to others : take heed to this ye who take this calling on you ▪ it is lawful in it self i grant , but often it is made unlawful , and such as are in it become often partakers of many sins committed in their houses , which for their own particulare advantage they overlook , and particularly of the sin of uncleanness and whoredom , debauched drunkards being ordinarily vile and lascivious persons ; you ought therefore to discountenance night ▪ drinkers especiall , by refusing to give them what they call for , as you would not make your selves partakers of their sins . from what hath been said it doth appear how base and unbeseeming christians these spoken of drinkings and tipplings are , which are of that nature , that we can neither in faith pray for , nor promise our selves a blessing upon them from god , they being neither in season nor for a right end : and no doubt when the lord cometh , such as have been given to these sins , will wish they had been other wayes exercised . — thus much for this seventh command . the eighth command . exodus . . thou shalt not steal . vve come now to consider this eight command , thou shalt not steal : in the former the lord restrained the lust of the flesh , and mens abusing of their bodies . in this he regulateth them in the use of their riches and estates , and setteth bounds to the lust of the eye , and the covetousness of the heart . the scope of the command in general is , to regulate us in reference to the outward estate of our selves and others , that we fail not either in wronging , or in ordinate and excessive profiting them or our selves : and miscarriages of this nature are comprehended under this of stealing , to make them the more odious . from the general scope of the command we may see , . that the lord alloweth property amongest his people , otherwayes there could be no stealing . . that men have not liberty to manage these things of the world according to their meer pleasur and arbitrement , but there are rules set to them , by which they are to be governed in reference to them ▪ and there is religion in buying and selling , and such like , as well as there is in praying and hearing the word , though the things be of a different nature . for opening the command , consider . the sin forbidden , stealing , with the positive duty comprehended under it ▪ . consider its extent as to the kinds ; of theft : consider how theft may be said to be committed : . you may consider more , particularly some particular sins prohibited , and duties commanded , and questions that may be moved concerning them , as about charity or giving al●● usuray , making of bargains or contracts , pursuing of iches . &c. the sume of this command we may gather from ephes . . . let him that stole steal no more , but rather let him labour , working with his bands the thing which is good , that be may have to give to him that needeth . thess . . . that no man go beyond and defraud his brother in any matter ; because that the lord is the avenger of all such , as we also have forewarned you and testified . lev. . . . . ye shall not steal , neither deal falsly , neither lie one to another , — thou shalt not defraud thy neighbour , neither rob him ? the wages of him that is hired shalt not abide with the● all night ●ntill the morning . — ye shall do no unright●o●s●●s● in judgment , in 〈…〉 in weight or in measure , just ballances , just weights , a just ep●a● , and ● just ●ine shall ye have : i am the lord your god which brought you out of the land of egypt . theft is most strictly defined to be the taking away of that which i● anothers , ●e not knowing it , and that to his ●urt ; but more generally we take it to be any inordinatnese in referance to riches , either by wronging our neighbour , or profiting our selves , and that whether it be in the attaining , retaining , or using of them ▪ this , thought in few words , yet comprehendeth m●ch . . then we call that inordinateness , when men mistaking the right end for which and the golden mediocrity according to which riches are to be employed ; they do fail either in the excess , by transgressing the just bounds , or in the defect ; or making use of wrong midesses for attaining the end : hence the love of mo●ey or of riches being the root of all evil , becometh idolatry , when riches are made the ●ltimate end , and pursued and made use of only to satisfie the lust of the eye ; or when this love of money is made subservient to some other lust , as to the pride of life , thus the love of money is inordinate as to its end , when it is for an end without and beyond that which is convenient for us . . we may be inordinate by our being too vehement in our desires after riches so that we will be rich , as it is tim. . . we resolve it , and must be so by any means , as it were : which is most dangerous , and by being desirous of too much , keeping no proportionable measure , but being sometimes in the excess , spending ou● time in seeking more then is convenient , sometimes in the defect , trifling away much time in the lazy , careless , and negligent pursuit of what is convenient . there may be inordinateness in the mide●●e● made use of for attaining or retaining riches either by an unlawful way of conquest simply , or by that which is such in some respects ; as by unlawful callings and such like : all which unlawful wayes may be reduced to these three , ●apina , furtu●● , and turpe ●●cru● , rapin● , theft , and fi●thy iuer● ; of which more afterward . again , this inordinateness we say is when either our neighbours estate , or our own , is wronged ▪ his may be wronged when ours is not advantaged ; as by destro●ing , firing , and the like , out of hatred and ma●i●● ; yea , it may be wronged by our negligence , when possibly he and our selves are both wronged , yet this is condemned in scripture ; and exod. . . & sequent ▪ the lord provideth laws annent it . it may be also in reference to the profiting our selves or our neighbour , or bettering of our own estate or his , there is no doubt inordinateness in getting ; keeping , and using that which belongs to us or to our neighbour , as when we get it without right , or its due price by anothers folly or negligence , &c. to proceed a little , we shall consider the sin forbidden in this command , as drawn to these three forementioned heads , r●pin● , furturn , turpe lu●ru● , r●pine incl●deth violence of all sorts , both by land , and that either by more petty parties , as robbers , plunderers , &c. or such as are more strong and able to carry their point , as conquer●rs , general● of armi●s , &c. medling with that which is not theirs , which is robbery in the lords account , hab. . . and by sea , this is called paracy : it was a true and sharp answer which a pirate did give to alexander ( as is recorded ) who being taken by him , and asked , how he could or durst live that way ; replyed , he did only what he himself did ; save that alexander ●ereft ●en of kingdoms , ●e but of a little of their means : be with more strength on the land followed his point , be with les● upon the sea , of which piracy , whether caping or robbing poor innocent sea ▪ faring ▪ mens goods , as it is now used by many , i wish all capers and their confederates in all christian kingdoms and common-wealths , would seriously consider , and would to this purpose take notice of what the eminently learned gro●ius saith in his book de jure belli & pacit , lib. . cap. . s●ct . . but more especially sect . . where he doth with much reason ( whereof he was a great master ) and religion , assert . that when justice , strictly so called , is not hurt , yet a man ●ay sin against that duty which consists in the loving of others , and more especially what the christian law perscribes ( which yet here is only corr●b●rative of the moral law , that perfect and perpetually binding rule of life and manners ) so that if it be manifest that such caping , robbing , or spoyling , will chiefly hurt and indammage , not the whole body or generality of the enemies , or of the king , or such as are of themselves guilty ; but the innocent , and that in such a measure ▪ as will thrust them into the very greatest calamities and miseries ; wherein to cast even such as are our private and proper debtors , were a merciless and cruel act : but if to all this it be added , that such spoyling or robbing is found to be of no considerable moment or importance , neither to put an end to the war , nor to cut short and consume the publick and main force of the enemy ▪ then , and in that case , such gain ought to be accounted unworthy of a morally good man , and more especially of a christian , as being mad only of the calamity of the times . on which account plutarch blames crassus , that he had made purchase of the most part of his riches by robbing & spoyling in times of fire and sword , looking on the calamities of the times he lived in , as his greatest gain , grot , annot , ad idem illud cap. . whatever will be said for pressed men and other subjects who on the express call of the magistrate go to sea fights , their non-obligation to inquire narrowly and scrupulously into the justness of the war , when it doth not appear to them unjust ▪ yet unquestionably such persons as go a caping and their compartners , for a share of the gain , are obliged to a strict and accurate examination of the justness of the war , since they willingly offer themselves to such work , yea , seek for access to it as a special favour and priviledge ; which they may let alone if they please , and so in this case , ought , on the least scruple or ground of haesitation , to let it alone ; and if they go on , and seek not satisfaction to their consciences to the yondmost annent the justness of it , they make themselves as guilty in their station as the prince , state , or common-wealth do , who ingage in an unjust war ; since whatever is not done in faith and from a perswasion of the warrantableness thereof is sin : and thought a war were uncontravertibly just , yet grotius his grounds before laid down , would be considered , by such especially , who out of a covetous homour & desire to make gain , though under the silly pretext of weakning the enemy , the least thing ordinarily intended by them , ingage themselves in this course , which not only crusheth many poor innocents , but is also often waited with bloodshed , and taking of mens lives ; who ( it will not it seems be readily denyed ) may defend themselves and their goods , the means of the livelyhood of themselves and their families , won with much toyl and hazard ; and if they may endavour the preservation of these goods , and defend themselves against such as would spoil & bereave them of them , then it 's worthy of very grave consideration , if in this case the assailants wounding , mutilating , or killing poor private men , quietly following their callings for their bread , in their own lawful ( at least hitherto in this so circumstantiated case by grotius , not judged and determined unlawful ) defence , will be found altogether free ( especially if the justness of the war be doubtful , or not conscientiously inquired into ) of murther : and if the aggressors themselves should be wounded or killed by these defendants , whether they will be without all culpable accession to their own self murther ; and so whether they will not be involved in the guilt , not only of the breach of this eighth , but also of the sixth command : and whether goods and an estate acquired or increased by such means , may be brooked and possessed with solid peace , and with the well-grounded expectation of gods blessing , which maketh rich , and addeth no sorrow therewith : this , i say , calls for grave consideration . beside that , it hath been observed , that such courses have sometimes not only made these estates that were acquired by them , quickly to melt away , but also to have been a moth in the estates for the time bettered by them . observable : and not altogether aliene from this matter , is that christian and grave act made against prize-goods in the town-councel of edenburgh , the head city of this kingdom , in great mr. knox his dayes ( as one blessed fruit of the gospel amongst many others ) may . an. dom. . the very year after the publick establishment of the reformed protestant religion in scotland . the tenure where of follows : it is ordained that no man within this burgh buy any prize-goods , under the pain of tinzel of his freedom for ever , and punishment at the will of the civil magistrate , it being contrary to a good conscience , and that we are bound to deal with every christian brother as we would wish to be dealt with , & the goods not to be sold by any godly man within this burgh . this rapine , again , having a sort of pretext , becometh oppression , when a man by power , favour , or such like , outreacheth and goeth beyond his title , and indamageth the party with which he contendeth more then his right or title would warrant him to do ; & this may be in great men over their inferious , as masters over servants , of landlords over tenants , of magistrates over people or subjects ; and in all these , who any way make use of greatness to distress others , or thrust at them , either to make them quit a right they have , or by retaining from them what is their due or , by exacting them by their title what is really prejudicial to the others property , even though by oppression the person be made willing to condescend . thus also over-powering of others in law suits and courts , and making use of monyen to bear them down in their right , is interpreted by god as oppression . for the second , to wit , theft , more properly it looketh to all wayes , whereby , without pretext of violence , another is wronged : this is again divided in four . . if it be a wrong done to a common-wealth , it is called peculatus , which in a large acceptation includeth not only private men , or magistrates , stealing or robbing the publick treasure , but also collectors , questors , and others that are in such like offices , who , when they intervert what belongeth to publick use , become guilty ; and proportionably all such as are intrusted with the keeping and distributing of what belongeth to corporations and societies , and do intervert it , as judas did in some respect , when he interverted what was committed to his keeping for uses not allowed , and therefore he is called a thief , though his crime was also sacriledge . . as it respecteth any thing appointed for pious uses , so it is called sacriledge ; see lev. . . mal. . . acts . , . and though now we have nothing that is holy by such a consecration , yet what is appointed by gods warrant for holy uses , cannot without sin be interverted ; such are churches or houses built for gods worship , stipends for maintaining of his ministers and ordinances , because these belong to the church , as the other do to the common-wealth ; such also are the poors money , collections , &c. for if their be an appropriation of these things for that use , then why should that property be incroached on , more then other properties ? and if any should say these are the magistrates gift , and he may use them as he pleaseth ? answ . i am not speaking now of what power the magistrate may have in an extraordinary case of necessity , there being no doubt times , when particular mens property will not have place , but ought to cede to the publick good ; but in ordinary cases , i say , that the right which the church hath in them , for these formentioned uses or ends , is no less then any private mans in his own particular estate ; beside that , they are indeed given unto god : and therefore it is not in the magistrates power to make what use of these he pleaseth , neither is it at his option to appoint them , and maintain and keep them up , or not , as he pleaseth , but it is his duty , and that which is required of him to do so , as he would be found faithful in the discharge of his office. . there is a gross kind of theft in men-stealing , not so much used now , as of old , when there were slaves , of which men made advantage : this may be also in taking or inticing away of another man or womans servant , to their masters or mistress prejudice , which is clear theft , though often practised , and by many , little regarded : as likewise in seducing of children to a false religion , to a bad marriage , to evil company , to drinking , whoring robbing , &c. to run away from their parents out of the country , without a just and necessary cause , &c. this is condemned in the law , and tim. . . the . sort is single theft , or the wronging of a man in his private and personal estate ▪ as when a mans money , cloaths , houshold-furniture , corn , horses , cows , sheep , merchant-wares , books , working-tools , &c. are stolen , and privily taken from him . and here do come in the general heads of that theft formerly mentioned . turpe lucrum , or filthy lucre , is that gain which is acquired either by simply unlawful , or by dishonest , unworthy , and base wayes and means : as , . by niggardliness , when a man seeks to make great gain of the very least and smallest things , who useth to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cuminibilis , that is , so miserable a wretch , and so base a niggard , that he would cut a cumin-seed and sell it . . by taking too largely and greedily when gifts are going , whether to the prejudice of the giver , or of others standing in no less , or in more need , and of no less , or it may be , of greater deserving , thereby incapacitating him to give to them . . by a mans prostituting of himself , without all necessity , only to win the world , to base offices and imployments , disgracing his station , as for great men to turn to such , whereby they eat as it were the meat out of the mouths of poor men , who have all their dayes been bred up in , and followed such imployments ' for ministers of the gospel , in a peaceable state of the church , and without any necessity , to turn to , and deal in worldly trades ; or in a time of trouble to betake themselves to the very basest of them , when others would do as well , or well enough for their necessary maintenance . . by vice and villany , as for gain to play the whore , to be a pimp or pander , to keep a stew or bawdy-house to forswear or bear false witness , willingly to sell drink till men drink to excess and be drunk , and to allure and sollicit them to it , if the drink may but so go away , and bring some advantage to the vintner , &c. . by squeezing , under colour of law , as by biting usury , forging of writs , by moyen and buds prevailing in law to dwang a man from his right , for a man to buy pleas , to deal in broken , crazed , or incumbered estates that he hath no thing to do with , on design to make gain by defrauding creditors , or forcing them for his own advantage to hurtful compositions , &c. . by excessive , immoderate and hurtful travel and pains to win a ●ery little and inconsiderable thing , and it may be without all necessity too . . by robbery and murther : prov. . from v. . to . . by spoiling the dead , riffling tombs , taking offerings or linnings , &c. . by carding , dicing , and stage-playing : and making conquest and gain by any other dishonest or crooked mean. thus we have hinted the first distribution of inordinateness in inquiring into rapine , theft , and unlawful or filthy gain . consider it again , . as it wrongeth others only , or as it profiteth us also : . as being direct theft , or as being under pretext of law : . as by acquiring donations , or by mutual contracts or bargains : . when it is in respect of our selves , or others " . when it is in attaining , and then it is called avaritia , avarice ; when in retaining , then it is tenacitas , tenacity , niggardliness , and sordid parcimony , in not spending with such a sutable proportionableness as is requsite , or not giving back what is unjustly purchased , or taken from any man , by false accusation or otherwayes , called restitution , whereof zacheus speaketh ▪ luk . . when it is by an ill imployment , as playing , gaming . &c. or by the abuse of a lawful calling : . as it profusely wasteth what we have , and spoileth others of what we should bestow on them ▪ or as it holdeth in more then is meet , and so spoileth our selves of that comfort we might have in our estates , the one is by prodigality , the other by sordid parcimony , as we have said ; see prov. . . . as the wrong may be done at first through ignorance , or continued in after folks come to the knowledge of it in which case the thing is to be restored , and the amends is to be made ▪ as is clear lev. . . . and in abimelec●s dealing with abrahams wife , whom , after he knew to be his wife , he did restore again untouched . o! how doth mens addictedness to creatures make them find out many inventions to satisfie their lust with them ▪ hence is this command so broad , that it is difficult to speak of it in all its particulars . in further prosecuting whereof , we shall not astrict our selves to so precise a method , but endeavour to lay down the direct breaches of it by which the positive part , and these duties that are required , will be the more easily discernable . consider then its breach , . as it wrongeth others ; . as it wrongeth our selves ; . as it wrongfully seeketh to benefit our selves , or better our own estate . as to the first , consider it first in the quantity , it is theft whether the matter be in little or much , if so be it be a real wronging of others in that which is theirs , even as a lye is a lye in any matter , in great things as well as lesser , and this theft in little or much will seclude from the kingdom of god , cor. , . and as drunkenness may be in drink , that is , not the very greatest quantity of drink , nor in the finest drink , so may theft be in little or course things , consider . as it looketh not only to the hand , but to the heart also , even as adultery and murther do ; it is a piece of the evil treasure that christ faith is in the heart , matth. . . and ▪ . . . it may be sometimes , when he that committeth it , knoweth it not , but supponeth such a thing to be just and due to him , as when he useth not means to know , and when he knoweth , doth not restore it . . it is sometimes wholly so carried , as that he who is wronged , knoweth nothing of it ; as when ( for instance ) such a right that would clear him in his business is to his prejudice kept up , and he made to believe that he hath no such right , although he quarrel it not , yet it is theft before god. . it is direct , when though one knoweth such a thing to be anothers , yet he will needs have it . . it is less or more , as there is a seeming necessity , or none at all in the person stealing ; for if the thing be indeed necessary for life , it is not theft ; so also if the thing have a general and common allowance among men for its warrant , it is not theft , thus the disciples plucked the ears of corn , which was not theirs , and yet were not thieves : the sin is gross , when in holy things , or publick things , or when things are taken with violence and hazard of life , blood , &c. or when there is great prejudice following it to our neighbour , or when it is more frequently gone about , or when it is under trust , &c. . it is in contracts or bargains to our neighbours prejudice ; as by too close sticking to clauses of writs , beyond , it may be , the intention of the makers , and when there is some pretext of law , this is against the end of writs and law. . it is in buying or selling ; and so , . we fail in the end , when we mind our own good only , without any regard to our neighbours ; . in the matter , when the thing is not good that is sold ; as the refuse of wheat that is spoken of , amos . . so when ye sell a thing for better then it is , or in buying , will needs make a thing worse then it is , or pay the price in base money , you are guilty of theft : . when the measure or weight is scarce , and not so much as it should be ; see amos . . in the manner , when the buyer dispraiseth any thing below , and the seller commendeth it beyond and above its worth , prov. . it is naught saith the buyer , &c. which although in some degree it be inevitable , yet no doubt , when on either hand it is wittingly and designedly done , it is a fault . . it may be committed in the matter of just debts ; as , . when nothing is payed ; . when a part is only payed ; . when payment is made out of time , which prejudiceth them we owe to , as much as if we kept a part back ; . when means are used to get what we owe diminished ; . by dwanging and constraining a man to quit some part of it ; . by dealing indirectly to get some-thing down of the sum which we owe . it is committed when advantage is taken of anothers necessity , and so . when they are constrained to sell cheaper , then without loss they can ; . when we sell dearer to our neighbour , because we see he must have it ; . when neighbour , because we see he must have it ; . when one is forced to unreasonable tearms , because he must have money ; dealings of this nature are like to that , to fell the poor for a pair of shooes , which is reproved micah . . , . . and is a gross theft . it is true , in some cases , as for instance , when others would not buy such things , and we need them not our selves , neither would buy them , were it not for our neighbours good , and if they be not so useful for us , an abatement in such a case may be lawfully sought . . it may be by law-suits , even when law seemeth to side with folks , summum jus , being often , summa injuria ; as . by putting folks needlesly to sue for their own , or by our seeking what is not ours ; . by bearing through a business to the prejudice of another , upon a title of law beyond equity ; the first is condemned . cor. . . &c. the second in job . . if i have list up my hand against the fatherless ( saith job ) when i saw my help in the gate ; see also to this purpose prov. . . . . there is a breach of it by wronging our neighbour under trust ( which is a high degree of theft ) as . by giving advice to his prejudice , when he lipneth to , and confideth in our counsel ; . when advocates are not faithful ; . when partners in trade and bargainings are not faithful one to another ; . when servants , factors , treasurers , ●tc . are not faithful , who , as joseph , have all committed to them , and like the unjust steward , can count up or down fifty for eighty , and eighty for fifty ; . especially here fail tutors of orphans and fatherless children , who having these committed to their trust , make it their work to prey upon their estates , if they can but do it handsomly , and without observation , this is theft , robbery , oppression , and deceitful dealing , in the highest degree . . there is a breach of it by bribery , when judges suffer themselves to receive gifts , presents , buds or bribes , whether to the perverting of judgment , or for doing right in judgment which they are obliged to do without these . whoever suffer themselves to be bribed for judging right , may easily be tempted by a bribe to do wrong in judgment ; all such forget that the judgment is the lords , deut. . . that they ought not to judge for men but for the lord , chorn. . . that they ought in a special manner to be fearers of god , men of truth , and haters of couetou●ness , exod. . . that they should not respect persons in judgment , but hear the small as well as the great , deut. . . that they should not respect the person of the poor , nor honour the person of the mighty , but judge righteous judgment , lev. . . that they ought not to wrest judgment , nor to take a gift ( which blindeth the eyes even of the wise , and perverteth the words of the righteous , deut. . . exod. . . ) and that fire shall consume the tabernacles of bribery , job . . . the lord doth highly resent , and will most severely punish the breach of this command in such , because they do more immediately represent himself , as being placed in judgment to supply his room . . there is a breach of it when there is inequality betwixt our advantage , and that which is expended by us for others , or when for what is not useful and needful , their money in trusted to us is exhausted , or when we occasion them to spend money needlesly , upon any thing that is not useful , but rather hurtful , as in excessive drinking , feasting cloathing , that is full of vanity , or in vain fashions of cloathing , playing at unlawful games , as cards and dice , or excessively at unlawful games , or in dancing and fidling , and such like , which are amongst the lavish and profuse wayes of living , and whoever are accessory to make others follow these , or for these do procure money from others , become thieves . and thus all idle vagabonds , playfairs , sporters , minstrellers , stage-players , and such like , livers on other folks charges , are guilty of the breach of this command . . there is a wronging of our neighbours estate by negligence , sloath , &c. when that is not done which we ought to do for their good ; this is done especially by tutors , by servants , and others , who stand in such relations to any , as that by vertue thereof they are obliged to have a care of what they are interested in . . we wrong others by ingaging them to be sureties for us , when we see not a way how to relieve them . the ingagers themselves also become guilty of the breach of this command , except in such cases wherein equity and charity requireth their ingaging , and this way , many are stollen from their estates . it is committed in retaining what is our neighbours ; as , . when the payment of money or things borrowed is delayed beyond the time appointed , prov. . . . when things borrowed are hurt or wronged , the lord giveth laws for this , exod. . . . when pledges are lost by negligence , or interverted to our own use ; . when our neighbours beast is straying , and when seen by us , and not kept for him , as we would he should do to us ; see deut. . . lev. . . . when something is lost , and we keep it , as if finding gave us a right to it ; it should be for the right owner , and if he cannot be found , publick signification should be made of it , as the law requireth . . this command obligeth us to restore , . what we have unjustly taken from , or gained of others any way , as zacheus did , luke . . it is recorded of selymus the turkish emperour , a most bloody man , that when he was a dying , one of his bas●aas desiring him to build an hospital for relief of the poor , with the wealth taken from the persian merchants ; he replyed thus , vvouldest thou , pyrthus , that i should bestow other mens goods , wrongfully taken from them , on works of charity and devotion , for mine own vain glory and praise ? assuredly i will never do it ; nay , rather see they be bestowed on the right owners again . which was done forthwith accordingly , to the great shame of many christians , who mind nothing less then the restitution of ill gotten goods , whether by themselves , or by their ancestours , but cull out some small fragments of a world of such ill-gotten goods to bestow on some charitable or pious work , as they call it . zacheus his penitent proclamation here consisted of two branches , to wit , restitution and destribution . . it obligeth even children that have somewhat transmitted to them from their parents , which they have unjustly conqueished , to restore it , otherwayes they make themselves guilty : and in all these we would distinguish the court of the lord , or of conscience , from mens civil courts , and thus it will not warrant the heir before god ( though before men it may ) to retain that which he possesseth , that the father left him a right to what he unjustly purchased . it may be it is the doing of this which maketh great estates melt away in the childrens hands , because it thus descended ; the lord hereby would have men know that they are not richest who have most left them , but who have it well conqueished with gods blessing . . consider it as it doth not properly take from our neighbours , yet wrongeth them and deteriorateth their estate ; so men may wrong the house they dwell in , the horse they ride on , or any thing which is set or given in loan to them ; thus they may wrong the instruments that others win their living with ; so also we wrong others when their time is taken up either by waiting idly on us , or by unnecessary imployments put upon them , visits , and such like ; or when weakness of body is occasioned to them by any of these , thus exod. . . the lord will have reparation made for lost time , as well as for lost means . many tiplers are thieves this way , to each other , and to themselves , which god will make them count for , how little soever they think of it . . there is a wronging of our neighbour without a compensation , and there is a wronging him with a pertended compensation , that is , either when the thing is not so good in it self , or not so good to him ; thus achab , kings . was guilty in desiring naboths vineyard , even though he offered him as good , yet it was not so good to naboth , because this was his fathers , and he esteemed it more : thus also there is a stealing of another mans contentment , although that in which he placeth it may be a matter of very little or no worth at all , but yet if therein he hath an interest of affection , as they call it , such as a man may have for some petty jewel , a hawk , a hound , or the like , so that it please him , or delight him , the wronging of him in that , is not only a sin against the sixth command , in grieving him , but against this in prejudicing him of his contentment , which as to him in some respect , is a sorer wrong , then the taking from him of that which in it self were of far greater worth , would have been . . there is a failing by unskilfulness ; as when one taketh on him some office , and receiv eth wages or hire for it , and is not qualified for , nor sutable to the place and employment ; thus physicians , lawyers , and judges , often steal from men , through their ignorance : as also ministers who supply charges they are unfit for , and consume that which should entertain others ▪ but this sin in ministers is oftentimes more through unfaithfulness , when being sustained for the good of the people , they turn rather to be hurtful . thus christ ▪ john . . calleth false prophets , thieves & robbers and indeed it is the worst gain in the world , that utterly unskilful and unfaithful ministers get by straving and murthering the immortal souls of men , . we wrong others when we communicate not to them when they are in need , and we in a capacity to help them , yea , when by idleness and prodigality we incapacitate our selves to communicate to the necessities , of others as ephes . . is clear . . beside , there cometh in here all selling and buying of what should not be sold or bought , as publick places in church or state ; this first from simon magus , acts . . . is called simony , and is a sin of a high degree , making that saleable which the lord will have free : and it taketh in not only giving money , but any other thing upon this account to promove such and such persons , or receiving any thing to be sweyed so , and so whether it be munus manus , linguae aut actionis , a gift of the hand , tongue , or action . . by a gift of the hand is understood money or things that are usually given . . a gift of the tongue comprehendeth fair speeches , solicitations flatteries , &c. . by a gift of action is understood , service , dependence , on waiting and courtesies ( as they are called ) made use of to procure anothers favour ; and in all these three men may greatly sin , as when they hunt after , and are sweyed with any of them , and so covet them ; as when magistrates or judges sell justice for bribes , when men by lying and false-witness bearing , sell the truth ▪ whereof lawyers are chiefly guilty , who for fees plead ill causes wittingly : or when one giveth them , that he may gain more really upon the other ; as for instance , when men by any of these bribes buy justice , and much more injustice , and buy lies and false testimonies to prevent or pervert justice . . there is a guilt in consenting too , incouraging in , conniving at , or justifying of such as commit this sin , or are receivers or resetters of what is stollen , for their strengthening and incouragement ; see psal . . . prov. . . . seasing upon other folks goods sometimes under pretext of escheats , as admirals doe upon sea wrack , and such like ; when there is no just ground to take away the owners right , and this is reckoned open violence before god , & is a most cruel adding of affliction to the afflicted . this sin then of theft , in reference to our neighbours , is fallen into by violence , deceit , negligence , unfaithfulness ▪ ignorance unskilfulness , &c. and when all is said , a tender heart will still need its own examination and tryal of it self , there being as many wayes to break this command , as there are wayes to prejudice our neighbours estate . we come now to consider how a man is guilty in wronging his own estate ( for there is a skill and dexterity in the managing the unrighteous mammon ) which we consider two wayes ; . as he wrongeth and diminisheth his estate by not providently caring for its preservation and increase , or improvement ' when he is not frugal , or not so frugal as he ought to be , but lazie and sloathful , he becometh guilty of the breach of this command , because he incapacitateth himself for being useful to others , and putteth himself in hazard of poverty and want , which is the proper snare of this sin of stealing ▪ and disposeth for it , prov. . . this poverty which is so ensnairing , is brought on . by sinful spending and debauching away of our estate and time , as the prodigal did , luke . . . &c. by unnecessary waste in prodigality and lavishness , such as ( though unjustly ) judas condemned in the woman , spoken of john . ▪ for much spending must have much to uphold it , and must have many wayes to furnish it self according to the proverb most ordinarily verified , omnis prodigus est avarus , every prodigal man is greedy or covetous , to satisfie one lust he exerceth another ; however , he being but a steward of what he possesseth , he by his prodigality , not only interverteth from the right end what means god hath given him to be otherwayes disposed of , but also draweth upon himself poverty . . by negligence , laziness , carelesness , &c. in a lawful calling ( for they that are given to sleep , or idleness , shall come to poverty , as the wise man saith ) or being without a calling altogether . when god giveth men ability of body or mind , it is sad that they should be useful for nothing , nor active in any thing but to sin , and be snairs and reproaches unto christians and christian religion , as all idle persons , bearing the name of christians , are , whoever they be , whether gentlemen or others it is observable , that both before the fall , and after the fall , god put that task of working in mans hand , commanding him to labour : many other such foolish wayes there are whereby a man cometh unto poverty , and becometh guilty of not providing for himself , or his family : also by suretyship many are bowed and brought low , which although it is not simply to be condemned , more then to give freely , yet it is to be well regulated by charity and prudence , directing so to assist our neighbour in his present exigence , as we may also be sure of our after relief , lest for the debts of others , our own families be made to moan for want . . we may consider a mans failing in reference to this command , as he wrongeth and stealeth from himself the ●ree and comfortable use of his own estate ; of this man solomon speaketh , eccles . . . . and . , . and he stewardeth not the world well when he hath it , who cannot find in his heart to live on his own , and who liveth heartlesly as if he had nothing at all ▪ in this repect a man wrongeth himself , and particularly these wayes ; . by coveting too great a measure of riches , so that he will not be content with enough , but he will and must be rich , this is avaritia , or greed , even though the means be lawful which he useth for acquiring of riches . . by the vexing anxious manner of seeking after even what is necessary : thus a man may be diffidently and vexingly solicitous for his to morrows dinner , and be vexed about it , as it is matth. . . caring for the morrow , what he shall eat or drink , or taking thought about it , this is carking carefulness . . there is a failing in keeping any thing of the world that we have gotten , when we cannot bestow it ▪ cannot twin or part with it , for charitable , either publick or private , uses , nay not for honest uses , this is niggardliness : and when it is universal , both in reference to our selves and others , it is du●ities , or extream hardness . . some may spend on themselves liberally , but they can part with nothing for charitable supply of others , such a one was na●al , sam. . and this is churlishness . . some cannot even bestow on themselves what is sufficient , either for meat , drink , or cloathing , as we may see eccles . . . . and chap. . . that the man hath much , and yet can neither sleep nor eat heartily , because the comfortable use of creature enjoyments is gods gift , this is sordidness . over all these persons the world prevaileth , it mastereth and overcometh them , and they do not master and overcome it as christians ought to do . if we would come to consider , in the next place , how a man should profit better , and improve his own estate , it will be hard to speak so of it as to pitch upon particulars ; for certainly god alloweth prae●onie , or sutable and due sparing , and frugalitie , as he disalloweth and discountenanceth the extreams in the defect and excess ; we would then consider the midst , in qu● sta● virtus , as they use to say , and so speak of the positive part in these following questions . . if a man may aim and endeavour to increase his estate , how far ? by what means ? or how ? and for what ends ? . how we are to walk in merchandize and bargains ? . how to walk in charity , alms , and distributing to others ? . how to walk in managing of our estate , as to the gathering , keeping , or preserving and using o● it ? . what to judge of , and how to carry in usury ( as it is called ) ? . what to account of the punishment of theft in the court of men ? . how it came that the covetous have been so marked or noted in the primitive times , cor. . . and ephes . . . that they have been looked on as persons secluded from heaven , and not worthy of church fellowship ? and what marks to know them by ? where we may touch a littl on the ill of that sin , and speak a word by way of disswasive from it . for the first , that one may lawfully increase his estate or goods , cannot be denyed , it being well qualified : jacob , gen. . . found it necessary to provide for his family ; and . tim. . . it is a thing that nature it self teacheth a very infidel . the great matter is to qualifie it rightly ; . as to the end , . the measure , . the means , . the way and the manner . . for the end , . the chief and last is god-glory that we may be serviceable to him with our substance , in our generation , and may be kept from stealing and lying , prov. . . . . others good , that we may be helpful to them , for men may and should work for this end , although they had what were sufficent for themselves , see ephes . . . . our selves are to be considered , and we are to look here , . to necessity , . to c●nvenience , . to honesty . there is a threefold necessicy , . of providing for our selves , . for our family , tim. . . . for our place and station , such as nehemiah , cap. : . &c. was apprehensive of , hence tribute is allowed to the magistrate , being in so publick and eminent a station● , and so useful for the people : in all these we should live , as far as may be , on our own , having an eye to that direction of the wise man , prov. . . . conveniencie requireth more then necessity , and is to be provided for , see prov. . . where ▪ ag●● prayeth for that which is neither too much nor too little , but convenient . . there is honesty , and this hath yet a farther reach then conveniency , and thus we are to provide things honest in the fight of all men , which may be lawfully aimed at ; to be honest then ▪ even before men , is commendable , honesty being no pride , see rom. . . cor. . . . as for the measure which is to be kept in the increasing of our goods , it is hard to determine it , yet sure folks are not left to gather as much as they may even by lawful means attain to , having no bound set to their desires , designs , and endeavours , but adding one thing to another , till they be , as it were , alon● in the earth , which is reproved , isai . . . hab. . . this boundlesness , alace ! haunteth and attendeth too many , and hath never satisfaction . agur found there was an excess in riches to be prayed against , as well as poverty , other wayes he durst not so have prayed : it is with riches as with meat and drink , competencie is good , but excess surfetteth and loadeth , luke ● . . hab. . . we conceive these generals may be laid down here , . what may conduce for the ends aforesaid , and is necessary , convenient , and honest ; that men may aim at , and no further is needful . . riches not being promised , but only what is convenient , and our endeavours being commanded only for things honest ▪ this indeed may be aimed at , but a man should not intend to attain to any thing beyond what he hath a promise or command for : the promise is , ●e shall not want any good thing , psalm . . and . . which is indeed broad enough , and may in some respect be extended even to the command for things honest , whereof we have spoken ; see hebr. . , . where , in the greek ( to guard the hearts of the people of god against covetousness , and to fortifie against all fears of wanting what is necessary and competent ) there is a five fold negative in the promise , i will not , not , leave thee , neither , not , not ▪ will i forsake thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — . a man may aim and endeavour to be as rich as he may warrantably pray to be , but no more ; and his prayers are guided partly by the promises , and by the commands , give us this day our daily bread — and partly by the saints approved examples , as that of agurs , give me neither poverty nor riches , prov. . . . . the measure may be judged of , and tryed by this general , to wit , if the omitting of such a thing hath the just ground of a challenge in it , a man must think it his duty to aim at that , and his sin , if he should not , and it is not his inclination or affection that must guide him here ; now men will be challenged in their conscience for not aiming at competencie , but not for not seeking to be rich ▪ onely know there is not , not can be one rule for the same measure to all persons , in this matter ; men having different burthens and charges may seek more or less accordingly , and therefore when jacobs family increased , genes . . he thought it time to provide for them , neither can there he a rule for the same measure , even for the same persons at all times , as is clear jerem. . . in b●ruch and ne●e●●a● , nehem. . , , , , . men ought not to aim to be as others , but as is needful and competent for their rank , burthen , and station . neither . must we reckon in this matter by a mans success ; some there are who think they are exonered if they use but any means for providing for themselves , and they have a sort of peace in the endeavour , be it less or more : others there are , who even by lawful means seek , and also attain to more then is convenient for them , and think they may do so , because they have success ; but endeavors would be suited and proportioned to the foresaid ends , with dependence on gods blessing , whatever be the success , psalm . . . it would be qualified by the right means , there would be righteousness in the way of purchasing or conqueishing our estate ; and it supposeth , . that it be by a lawful occupation , which excludeth what is gained by cards , dice , wodding , or wagering , &c. . by an occupation useful to others , as well as profitable to us , gain must not only nor chiefly sway ; but , we should aim at that wherein we may be useful to church or state in our generation , then it is lawful to make gain , as the wages of that service . all trades-men , and men in place , would be as officers to church or state , and upon that ground they have a right to make gain . these tradings in wines , in such quantities at least , that wrong the country , and in other things subservient to vanity . i know not well what to say of them . only i think , i may say it had been good for common-wealths , some trades had never been : it is the thing that is cond●mned rom. . , . ephes . . . . we would have a care that neither deceit , lying , or any other unlawful shift be used in a lawful calling , which may wrong it , leci● . . ● . . as to the manner , it would be qualified thus , . that it be in obedience to god , serving him in some measure in that calling or trade , as well as in prayer ; and acknowledging him in the particulars of our gain : . that it be by faith on him , waiting , as was just now said , for the blessing from him , psalm . . . that it be by a christian way in every thing , submitting to him when a cross cometh , being without peremptoriness or anxiety , being quiet in praying , as matth. . but not thoughtful : . that it be by trysting and ordering our care for our estate in the world , so as it may be most consistent with promoving our edification , and we not in●angled with the affairs of this life , as it is tim. . . nor so hedged up and straitned with them , as to have no time for other things more necessary : in sum , our manner would be such as the heart may be kept in a good frame for praying , praising , keeping communion with god , and even for dying in the midst of our endeavours of that kind , luke . . other wayes we may be su●fetted , even in cares , about lawful things , and made also indisposed for spiritual duties , as a man is by gluttony and drunkenness . let there be therefore moderation in all these respects , other wayes , as saith the scripture , a man that will be rich , . he loadeth himself with a burthen of thick clay , hab. . . . he putteth himself amongst briers and thorns , for matth. . . riches are compared to these : . he surfetteth himself as a drunken man doth , luke . ● . . he runneth himself in a snare , and draweth on many sorrows , nay pierceth himself through with them , tim. . . o! but many souls will cry out greatly one day of this evil of immoderate pursuing after riches : . he bringeth a woe from god upon himself , isai . . . . he will readily be high-minded and proud , tim. . . . he is in eminent hazard to trust in these uncertain riches , tim. . . he is in great danger to turn aside from the truth , and to embrace errour , which is strange , yet most true ; tim. . . . he is in great hazard to be an oppressor , james . . and . . . riches immoderately sought after , do the man still evil that possesseth them , as agurs prayer , hezekiahs experience , and tim. . , . is evident , where it is said they fall into many foolish and hurtful lusts , which drown them in perdition and destruction . the second thing is concerning trading and merchandize , whereof we shall say but little in particular ; in general then , . trading is lawful in it self , as a mean to the ends proposed , as is said , being also well qualified ( as was spoke to in the former ) conform to the qualifications of end , midses , means , manner . . there may be faults in buying and selling both , all men generally loving to buy within the worth , and to sell dear , as a heathen once told a company what was in all their minds . . a merchant-man and trades-man bestowing his time , pains , estate in trading , may take gain as the wages of his pains , as a servant may do for his work , as teachers and physicians may do for their pains , because they cannot be wanted , and none can go about these employments without livelyhood , therefore is the workman worthy of his hire , but it must be such a work as is worthy . . yet a mans rule in bargaining is not to take whatever he can get ; nay , not alway as he bought , having , it may be , bought too dear , or these wares not being now in such esteem , nor as they were when bought by him ; nor is the price alwayes to be hightned by him as the wares grow more scarce , if so be they be not dearer to him . but folks would consider , . the worth of the thing in it self , and according to the necessary and just circumstances of his calling and trade ; so that suppose they were buying it themselves , they would be content to give as much as they demand , and men should never offer less to others , then they would demand themselves , though their ordinary way is much contrary to this , as we may see prov. . . . no shifts are to be used by the seller to over-value or call his ware better then it is , or by the buyer to under-value and despise it , below what we think it to be , levit. . . . we should never simply or onely mind our own advantage in selling and buying without respect to the advantage of others , but would so sell and buy as they might be also gainers ; and thus we see that charity regulateth us , phil. . . . neither would the buyer deceitfully hide what may commend the price of wares , nor the seller what may make it less ; as suppose one knew such wares or merchandize would shortly grow cheaper or dearer , and therefore ●he either selleth or buyeth purposely to put the loss on his neighbour , or at least to make gain to himself , without any regard to his neighbours loss . . there would be ingenutiy in buying and selling , that which ye call prigging or cheapning , is not good ; both buyer and seller should put a just value upon wares , and hold there ; there is much jugling and falshood , and lying when it is other-wayes , see ephes . . vers . . prov. . . . there ought to be no taking advantage of anothers necessity , ignorance , and simplicity . . in a word , we would sell and buy , and do to others as we would have them do to us , and so we would keep up no fault we know , of the things we sell , give good measure and good money , &c. all these things come in under trading and merchandizing , and thus one just price should be kept , so far as may be . if it were asked here , how we may pitch or settle on a just price ? it is hard to answer this question to full conviction and satisfaction ; yet a man would consider , . what he himself , having knowledge of the goods , would give for such and such , corn , cloath , beasts , or whatever it be , if he hath or had use for them , or were to buy them . . what men of knowledge do judge such a thing to be worth , and what may be the price of it ( if the price be by authority regulated , it setteth it self . ) . what such a thing doth generally cost amongst those that are judicious and conscientious . . what he would give for the like possibly again , when this is away , allowing fit gain . in sum , there are th●ee sorts of prices ; the . is rigid , when men must have what they will for their ware : the . is e●sie , this is only at some times when it is called for , but it is not alway necessary , and selling thus , in such cases , is an honest giving , which men are not always at least obliged ●o . the . is pretium medium , or the middle or modest price , which is betwixt the two , and in no extream ; yet when any question is , whether this much or that much is to be taken ? it is safest carving on the side that lyeth next our selves . . a man would consider how he would proceed in that bargain , so as he might have peace , if he were just now to die , and what he durst adventure on in that case , let him do the same in all his bargains . amongst the many and great uses of riches , some of them concern our selves , some of them others , and there lyeth no less necessity upon us to shew mercy for the supply of others , then to pay our debt , or supply our selves , and to a man in case for it , god hath not left the one indifferent more then the other . for clearing of which , we would consider that god , who is the great owner and absolute proprietor of the creatures , and who distributed them to men according to his pleasure , hath distributed riches to some , as it were to stewards , to be made use of for his houshold , as may be gathered from luke . , , . hence it is not left arbitrary to men to give alms , or not , as they think meet , but it lyeth on them as an absolute duty : hence also we may see what a sin it is to be altogether neglective of it , or deficient in it ; . it is a stealing and theft , as is implyed , ephes . . . . it is perfidiousness and unfaithfulness in a trust committed to us , luke . . &c. . it is cruelty and murther , and hating of our brother , john . vers . . and . compared ; and indeed , if it be intolerable in a mans steward intrusted with that which the family should be provided with , to apply to his own use what should entertain them , or to spend it on himself , it being both stealth , unfaithfulness , and cruelty ; so is it no less intolerable in this case , see prov. . . . this giving of ●lms rightly qualified , is highly accounted of in scripture , and assigned as the mark of a righteous man , psalm . . noticed and commended in a special manner at the day of judgment , matth. . &c. commanded as a duty , dout. . ▪ , . . and . . &c. and much pressed and insisted on , cor. . and scarcely will we find in all the scripture one particular duty about which two whole chapters together are spent , but this , which holdeth out the great complacency the lord hath in the single and suitable practise of it , it being there deservedly set down and insisted upon as a sure evidence of the reality of our professed subjection to the gospel . let us see then . wherein it consisteth ? . who is the object of it , ● . who is to give , . how for manner and measure it is to be given ? . alms , is not every , giving , for that may be of debt , or it may be to a rich man , or one that hath no need , out of pride , or for the fashion ; but there is a needy object from which , we can expect nothing again , to this we are to give alms ; . there is a doing it upon the account of the command , as thereby honouring our maker , and testifying our love to christ , which is to do it to a disciple , in the name of a disciple ; matth . , ● . it taketh in all supply , as meat , drink ▪ visiting them , vindicating them comforting them , by lending , giving , forgiving of any thing that is owing , &c . the object , neighbour , is large , but it is the needy one onely that is to be looked to , ephes . . ● . and deut. . . and the poor ones , who may be considered , . as to the degree of their need three wayes , . need that is common , and such as folks may fend with it ; . that is pinching , when they fend with difficulty ; . that is extream , when they cannot subsist ; in the first cafe , men are to give out of their abundance , cor. . . and need not straiten themselves for the supply of such poor ; in the second they ought to straiten themselves , that they may be in case to supply others , as when they have two coats , give one , luke vers . . in the third , they would straiten themselves , though it were to sell all , and divide it , which the apostle calleth , corinth . . . a doing beyond power , which is not alwayes called for . . consider them either as able to work , and by idleness occasioningt heir own need , as many beggars and loiterers , though of better rank , do ; these are not objects of charity , thess . . . it is their own fault they want ▪ or . as having able and rich friends , such as parents , children , kinsfolk , &c. the church , and proportionally , particular persons , ought not to be burthened with these , tim. . . or . as wanting all comforts , and as weak , levit. . . the apostle calleth them desolate , tim. . . — these are proper objects of charity and alms. . consider them either . as of kin and related to us , and nature teacheth us to begin here first , and to supply the necessity of these ; or . as gracious ; or . as our flesh , and as men , here we should do good to all , though especially to the houshold of faith , galat. . . proportioning notwithstanding our charity according to our tyes ; for a man may give a natural and unregenerate child more then a regenerate neighbour , yet he is to supply both if he be able . . but who should give ? answ . all having a competencie of their own , and power of it ; those who have nothing , are not called to it , neither also children and wives , they being in some respect not in power or capacity to distribute , except so far as the allowance of their station goeth ; for the relation of wife , son , &c. giveth some latitude in some things , wherein it is supposed that the husband or father cannot be averse : but particularly we say , . rich folks are obliged to give , even although they be wicked , for unfaithful stewards are obliged to distribute , even a nabal as well as others , and they may in some cases , when uncivilly refusing , be put to it . . folks that have little are obliged to give , though it should be the less , as the poor widow gave her two mites , luke ● . . &c. and so christ speaketh of giving a cup of cold water , matth. . . . folks that may and can work , should work , for this very end , that they may have to give , and that although they themselves be no other wayes entertained but by their work , ephes . . ● . o! how little conscience is made of this ? how few work , or work somewhat harder for this end ? . consider how , as to the manner and measure , charity or alms is to be distributed : it would be . liberally , . chearfully ; it is dragged from some , as if it were a cross and burthen to them ; . seasonably , so that when there is need , there would not be so much as a nights delay , prov. . . . prudently and tenderly , so as not to shame the poor , and to make them scarr at it ; thus boaz commanded to let fall some handfuls to ruth , that she might gather the more ; . judiciously , according to need , and where there is most need : . humbly and denyedly , not letting the right hand know what the lest doth , matth. . . and not being puft up so as to slight and contemn those we give our alms to . for general rules to direct in this matter , i propose these : . lay by such a quota of your estate or gain , and let that be dedicated to the use of charity , that ye may have it to bring forth when particular occasions shall offer ; men would not alwayes stay till it be sought , but would have , as it were , a poors box , or a box for the poor by them , so the lords appointing a certain tythe under the law for widows , fatherless , &c. deut. . &c. and deut. . . with numb . . . insinuateth that there should be a proportion of our estate laid aside for charitable uses ; and that direction of the apostles , cor. . . for every man to lay by him , &c. doth confirm this , the doing of this would help a man to discern the proportion best of what he is able to spare , to be thus employed , which he cannot do in particular occasions , because he knoweth them not ; but in the general he may proportion what he may spare to all in common , & thereafter subdivide wisely upon considerations and after-emergents ; yet so , as when necessity is extream , he go beyond that which is his ordinary allowance ; this also would prevent all temptations having any tendency to the disswading of us from any thing for that use , if some what were set apart for it , and it would also ease the mind and conscience of such who were tender , if in some particulars they failed , to be clear that they did not hold it in for their own advantage , but that they were forth-coming according to their ability . . this would be done monthly or weekly , as the apostle hath it , cor. . . because it is reasonable that every week or moneth should have somewhat allotted for that use , and it will be spared with less grudge then when it cometh to somewhat considerable , being put together . . folks would not delay giving till the needy person seek ; they are often the greater objects of charity who seek not ; poverty is no reproach , but vagabond begging , and floathful idleness , when men are able to work , hath ever been so , and should not be tollerated amongst christians ; but these who are right objects of charity should be provided for , and as it is in nebem . . . p●rtions should be sent to them . . hence there should be some wise mutual way of inquiring into folks necessities , and the fairest way taken of conveying our charity to them , such as may be least burthensom to their ingenuity , as boaz did with ruth , in private commanding his servants to let fall some handfuls ; this some may ●o , who may have more access to , and dexterity in , doing things of that nature , then others , therefore friendly associations for this end , that some might give , and others distribute , would be suitable . if it should be here more particularly inquired , what may be the qu●ta of this that is to be bestowed ▪ which must be understood of ordinary cases ( fo● extraordinary cannot be stinted . ) it is hard to fix particular rules , because it must vary , . according to the givers estate , . according to their need who receive , . according to the several burthens of the givers , who are to extend their charity less or more accordingly ; for it may be that they have their own poor children or friends , whom they must furnish , and ●o cannot give so much as others , who are free of the like burthens . look therefore to these general rules ; . that charity be liberal and in bounty , not in covetousness ; too little is a fault , and too much also may be one , though not so great as the other ; see cor. . . . let it be by christian prudence , in a conscientious deliberation determined , as co●int . . . ●s every man purposeth in his heart , &c. if a man will put it to a conscientious deliberation , he doth well , and it will not want fruits : i think many could not judge their way to be conscientiously charitable and communicative , if they would thus simply and unbyassedly put it to the tryal . . folks would judge it by an equality , as it is cor. . . . for one man cannot fully supply all . now it is somewhat proportionable , if a man , considering the state of poor ones and other occasions , can discern so much to be useful and needful to them , and that his part of that would come to this much , and accordingly to give ( even as all gave their proportion of tythes under the law ) whatever others did , only this sa●eth that men would even go beyond their power sometimes , when others fail . . folks would set aside the half of their needless superfluity , that they may be able to give out of their abundance , that is , when mens families are competently provided of meat , cloathing , and estate , if there be still more , let there be as much laid aside to this use ; for . this cannot burthen them ; . less cannot be admitted of before god , then to bestow as much on the necessities of others , as on our own superfluities ; and . this would amount to much , if so much were bestowed on charity as we bestow on the superfluities of meat , wine , building of houses , houshold plenishing , vain apparel , laces , and other dressings of that sort . . the lord in the law stinted the people to a tenth , or thereby ; for numb . . . there was one tenth to the levites alone , who were to give the tenth of that to the priests , this might be eaten any where . again , deut. . . and deut. . there was a second tenth to be eaten for two years before the lord , by the man and his houshold , as well as by the levite , fatherless and widow , &c. but every third year was for them only . now ( not to be peremptory ) by this proportion it would seem that the lord calleth for a considerable part , near or about , the tenth of our free rent or gain , which he would have us to employ thus , and this would be found no great burthen , and it might be waited with gods blessing upon what remaineth . it is then , you see , no little part of wisdome to walk rightly in the things of the world , yet as holiness is no friend to covetousness , so neither is it to prodigality , there is a midst betwixt these two , which is called frugality , this is well consistent with piety , for it neither carkingly gathereth , nor carelesly neglecteth , nor prodigally wasteth or casteth away , but is a sparing and spending , a gaining and giving out according to right reason . but for the further explication of it , i shall put you in mind of these following scriptures , which have so many properties , qualifications , evidences , or commendations of frugality . . it provideth for things honest before god and men , corinth . . . rom. . . . it maketh a man look well to his herds and flocks , and in a gainful sinless calling is diligent , prov. . . and not sloathful in business . rom. . . — . it is not vain and lordly , so a frugal woman is described , prov. . . &c. by being honest in her carriage , honest in her family , providing for her husband , children , and servants , cloaths , fare , &c. yet not vain , she maketh her own cloath , and her family is provided for , in an honest thrifty way , without great cost . . it is provident , though not covetous , like the ant laying up in summer , prov. . . and the vertuous woman seeth and considereth a field , and purchaseth it , prov. . . . it is taken up about things necessary , not superfluous , john . . the disciples thought judas had been sent out to buy what was necessary , not what was superfluous . . it putteth nothing to unthrifty uses , nor suffereth any thing needlesly to perish , according to that word of our lords , joh. . . take up the fragments that remain , that nothing , be lost . . it moderateth its gifts , that they be neither of covetousness nor prodigality , but as it is psalm . the good man guideth his affairs with discretion . . the frugal man his conquest is in that which hurteth not others , and rather by his own industry then others simplicity ; it lyeth rather in his diligence and dexterity , then in his slight and cunning , in duty to satisfie conscience , and not in sin to raise a challenge . it is in a word , a following of riches with gods blessing , seeking them both together , it being , the blessing of the lord which onely maketh rich , prov. . . and he addeth no sorrow therewith ; all other riches without this , have sorrows multiplyed on them , tim. . . the good man , and truely frugal , seeketh first the kingdom of heaven , matth. . . and the one thing necessary , and alloweth not himself to be cumbered about many things , as martha was , luke . . he chooseth the right time and season , and is not inordinately bent upon gathering , he knoweth there is a time to scatter , as well as to gather , as it is eccles . . . he knoweth when to be liberal , and carrieth charity along with him , and wrongeth it not . before we pass this command , we may consider the punishment of the breach of it , and that in a threefold consideration ; . before god ( or in for● poli ) and so there is no question but it secludeth from the kingdom of heaven ; the covet●us and others are , . corinth . . . particularly debarred , yea , it is a sin which the lord abhorreth , psal . . . . consider it in fore ecclesiastic● , as to church-discipline , and it seemeth by sundry places of scripture , that the covetous have been thus taken notice of , as cor. . , . &c. where the covetous are reckoned as contradistinct from extortioners , in which place we conceive that the apostle doth mean a man , that in the main of his way hunteth after the world , although he be not chargeable with direct theft or oppression , this he calleth , phil. . . minding of earthly things : and col. . . . setting the affections on those things which are on the earth ; which certainly may be much discovered by the strain of a mans carriage , his devotedness , and addictedness to the world , the little time he doth bestow upon gods service , his little usefulness to others , as nabal was to david , his soirdid niggardliness , that he can neither give to others , nor use himself what he possesseth , as it is eccles . . . his being defective in other duties from that ground , his being in his way of living miserable , much within his estate and station , his taking advantage of every thing that may bring him gain , as of a trick of law ( and such like ) even when it is rigid as to anothers hurt , or like the man that is cruel against others , taking them by the throat , saying , pay me all that thou owest ; distraining and distressing for little things , when he himself is not straitned , unmercifully treating others , when they are not able to stand out against him , as laban did , in changing jacob's wages ten times . gen. , . . and many such characters are there , whereby the covetous may be tryed and discovered , as especially when they come to justifie and defend , and continue in these forementioned unseemly wayes of getting gain , and much more when unlawful shifts are used to gain by ? it is like that in such cases covetous persons have been ecclesiastically reprehended , or at least , there hath been a brotherly withdrawing from them to put a note on them , as was put on drunkards , extortioners &c. as also thess . . . the apostle commandeth these persons , who were guilty of the opposit sin of idleness , to be marked with a note of shame . and although it be hard to make out covetousness in particulars , where there is no sin in the matter ; yet generally where there is a person that excessively is so , there will be both a common account of him to be such in his dealing , by those who can discern , and many complaints of all , almost against him , and a hard disesteem of him : from the grounds that have been touched on , it is somewhat evident that such who generally are called , ●eer , hard , rigid men though they b● not properly unhonest , are guilty of this sin of covetousness , and consequently of the breach of this command : but however , when covetousness cometh to be scandalous , so as it may be made out , it falleth within the compass of the object of church-discipline : and certainly seeing covetousness , even when there is no direct theft or oppression , is often so scandalous and offensive : it would seem there must have been in the apostles time some way to make it out , and that then upon such certain evidence of the scandal , brethren have spoken one to another about it , in which admonition if they did not acquiess , it proceeded further , and at least private christians were to shun the familiar company of such for their shame , who thus walked disorderly , by pursuing and gathering riches too eagerly , as well as of others , who fell into the contrary fin of negligence and idleness , thess . . . as to the . consideration of the punishment of theft , what it may be in the civil courts of men , or by the magistrate , we will not insist here without our sphea● and line : but to speak here a little to the punishment of direct and plain theft , which is that commonly noticed and punished among men , certainly blasphemy , adultery , and such other sins are in themselves at least no less , if not more capittal then this : and those who have observed the laws and customs of nations assert , that in no place generally theft was punished with death , till draco , that bloody prince ( whose laws were written in blood ) did it ▪ certainly the politick or judicial laws of moses were for tenderness , as conscientious , for equity , as just , and for wisdom , as profitable , laws to the common-wealth , as ever any since were , or could be , being immediately divine , yet find we not death ordained by them to be inflicted upon it , but restitution to be made double , fourfold , or five-fold , according as the thing was in worth , and as the neighbour was prejudged by the taking it away , exod. . . . it is true , if the man had nothing , then was he to be sold for his theft , to make up his neighbours loss , exod. . . and if in the night one had been smitten digging through a house , it was not to be accounted murther : if i say , it was in the night , or before sun-rising , because that by these circumstances it became a violation of mens common security , and the design of such an atrocious attempt might be presumed to be against the life or persons of men : and upon this ground , such robbers as break the publick peace , that men through fear of them cannot travel , go about their affairs , or live at home ; or whose robbery doth carry direct hazard to mens lives with it , these upon that account are worthy of death ; but not so much for sinning against this command as against the sixth ; the reason is , because there is no proportion betwixt a mans wronging another in his goods , and the losing of his life , and in justice , where circumstances do not highly aggredge the crime , and bring it under some other consideration , there should be a proportionableness betwixt the crime or hurt done , and the punishment and retribution thereof , as eye for eye , hand for hand . &c. otherwayes it were better and more safe to thrust out a mans eye , then to steal his horse or sheep . hence it is that there was no restitution in the law to be made for what marr'd life , but the person thus offending was to be punished l●ge talionis , but in other things it was not so . it now remaineth that we should speak somewhat of usury ; concerning which , as there are many words spent in dispute , so no question there are many sins in practise ; by custom the name of usury is become odious , and may be taken for unlawful gain , gotten by the meer loan of money , and in that case the scripture being so clear , there is no place left for questioning of its sinfulness . if we abstract from the word , and consider the thing in it self , viz. if it be lawful for the meer loan of money to compact for some advantage , it will be another question : and here indeed , in respect of mens corruptions , who can keep no bounds , there is great hazard of miscarrying ; yet we conceive , in answer to it , there are two extreams to be shunned , so that we can neither say that simply it is lawful in all cases , nor simply inlawful : not simply lawful , because there is some such sin committed , directly condemned in the law , exod. . . deut. . . nor simply unlawful , so as in no case it is to be allowed ; for suppose one that is unable to labour , have only some money , and no land or other visible estate ; or suppose men to have orphan-childrens means committed to them ; may not that person , or the tutors of these children lend the money to such as are in ●●pacity to make gain by it , and receive some proportionable advantage for the lo●n o● it , we conceive no ground can altogether con●●●● it as contrary either to the roles of equity or charity . it is not contrary to the rules of equity , that when one is so much benefited by the estate of another , that the person whose the estate is , should proportionably share of that benefit , which without him and his money , the other h●d not reaped : not is it contrary to the rules of charity , for although charity command ●s to lend for our neighbours necessity , yet not for hi●●●m and the i●●●ching of him ; and it would seem strange that aman ▪ having nothing but money , should be obliged to lend it freely to rich men , who making conqueish thereby , should 〈◊〉 the benefit , and yet he get nothing . the law of equity , that 〈◊〉 should do to others , a● we would have them do to us , will not infer ▪ but that if a man , by possessing another mans money , did either make conqueish of so much rent by it , or did ●●tain so much , which otherwayes he could not do he is obliged to make the lender proportionable sharer with him of the gain ; for it is hard to say , that a man ●igh●huy such a piece of land with my money from another ▪ and in buying of it gain so much , and yet by letting him keep hoth my money and the land , i he warranted to ask nothing at all . sure , were i the borrower and b●●er , i should think otherwayes , and judge it equitable , that the lender should be a p●●●●●er of the profits arising , in some respect ▪ from his own money . if we will consider this of usury a little further , we will find . . that all the commands strike against the injury of exacting it from 〈◊〉 object of mercy , such as the poor brother , or even a poor stranger , for in this case our money is to be lent freely , and sometimes we are obliged to give it freely , and neither to look for stock nor annual , as we may ▪ see luke . ▪ . &c. moreover , as the command is not to exact usury from the poor brother , so it commandeth also , not to exect just debts , deut. . . . . from him when he is poor , yet none i suppose , will argue from that , that no man might ask his own , even the principal sum from others , who are able to pay it . . the lord allowed gain of lent money to be taken , from strangers , deut. . and yet it cannot be said that he did allow them any thing towards strangers , which is in it self contrary to the moral law or light of nature , or which is sinful in it self . it is true , as to poor strangers , god made one law for his people and for them , lev. . . . and further he injoyned that the stranger should not he oppressed amongst them almost every where , and therefore this other allowing the taking of usury from strangers , if rich is the more binding . but to speak to this point a little more distinctly , i suppose that something commanded in it may be found peculiar to the estate and common-wealth of israel , and therefore referrable to that part of the divine law which is commonly called judicial , and in its direct authority only intended by the lord for that people , and something common to all men , as flowing from the principles of equity and charity , held forth in the eighth command ; that which i conceive to be common , is the rule given for lending to the poor , which therefore we see is made binding by the law of god , both toward an israelite and a stranger , and doth certainly import that we should lend to such freely , without regard to our own profit , and only for their supply and relief in charity , permitting a free use of our money ; and as for the security of our repayment , minding it with that fair temper of equity and moderation , which we our selves would expect if necessitated to borrow : besides , the rule should also influence our continuing and manner of exacting the debt , that all he done without rigour , and with that goodness , that even the loss of the principal , if so it should fall out , should be no grudge or disappointment . but the thing which i take to be peculiar to that people , is , that i think the trade of leading , or lending for profit , was absolutely to them prohibited among themselves , which is clear from deut. . . and the distinction there made betwixt an israelite , from whom usury might not be taken , and a stranger from whom profit is permitted . and the reasons of this command might not only be the better prevention of rigorus loaning and exacting , the stirring up of all to honest and diligent labour ( from which the hope of borrowing , as well as the profit of lending doth often keep back ) and other such considerations too much neglected in all states and polities , but also it might flow from other things particular in their condition , such as the equal distribution of their land , secured to perpetuity by the recourse of their jubilees , and it may be that the riches and conveniency of its situation for forreign traffique , with something peculiar in the rigid and covetous temper of that people , might also have occasioned this precept ; certain it is , that this prohibition of the trade of loaning , and that statute of the seventh year of release , have a manifest consonancy . but as to us , and all other people , to whom the lord hath not so commanded , and who are clearly under another polity , and in many other different circumstances , i do not see why this loaning for profit in a righteous and equitable manner , should be accounted prohibit , and because that loaning of money for profit , and taking of profit for money in other forms of bargaining , are of their own nature very like , and by use much confounded : we shall speak to both , what may be pertinent and edifying , without observing any more curious then useful distinctions ; and it is known that the schoolmen from equity grant , that in some cases a man may make gain by lending his money ; as . when it is lucrum cessans ●o him , that is , when by such aloa● he prejudgeth himself of some benefit he might make by it : . when there is 〈◊〉 〈◊〉 or any loss accresseth to him by it : or . when his money ●●oreth so much more useful at such a time to such a person , but it is to be estimate according to its present circumstantiate case ; . they suppose one to advance the money before he actually receive the thing which he hath bought or purchased , and in that cast they allow that the seller , in respect of his retention of the fruits , get a smaller price , and less advantage ; or suppose the seller to lye out of his money so long after delivery of the thing sold , and they allow him to take the more ▪ and what is that , but taking so much for want of their money ? again ▪ some of them dispute ▪ that though money in it self be not apt to increase ( which is their great argument ) yet considered as the instrument of trade and mean of negotiation , it is as apt to increase more money , as corn sown is to grow to a greater increase . . it is not for naught that our lord useth the parable of the talents , wherein certainly he intendeth no unlawful way of trading , but that which was commendable in its proper circumstances . . in matter of communicating and charity , the apostle requireth an equality , cor. . , . and that one should not be burthened and another free : now suppose one of a lesser estate to have only money , shall he be obliged to the pinching and burthening of himself to lend more , and that freely ( upon the account of charity , for there is no other meant here ) then a man of a greater estate is , because he hath it not in money , where is the equality ? . right reason agreeable to scripture will clear this ; suppose one gives another so much land for so much money , and the buyer desires to retain a part of the money , shall the seller be incapacitated to receive now any thing less of his estate when in money , then formerly when it was in land ? is it not still his estate and of the same value ? and therefore may it not yield that same equivalent by moderate usury or interest ? . if it were absolutely denyed , then these absurdities would follow , . that some estates would be useless to their masters or owners , and others not : . that some , for instance , ministers , orphans , and persons unable for trade , should be incapacitated to make any use of their estates , or any provision for their families meerly on this account , because either they are in such stations , or have their estates in such a condition : . then should one get no payment of money , no not the principal , suppose the person owing could not repay the principal without selling some part of his estate ( seeing we ought not to seek in the principal d●bt more then its increase to his hurt ) because then ( according to their principles ) we continued not to lend freely . then we ought not to turn our estate from money to land , because in doing so we disinable our selves to lend freely . then also there needed not , nay , there ought not to be any selling of land or buying amongst neighbours ( as in some respect it was not amongst the jews , but to the year of jubilee ) because . if men get money freely , they might still , and no doubt would still keep their estates , and not pay their debts : . if men could not take any increase for money it self , then could not a man buy another mans possession , which can yield him afterwards that same principal sum , and also yearly so much more , for this doth infer an increase also : and beside , if this did hold true , then what rule were to be kept in lending ? if it be said charity , that is granted , but so long as a mans estate is better then mine , can any say i am in charity obliged to give him , or lend him , and get nothing again ? if any say equity should be the rule ; none will say it is equity the borrower should possess his own estate , and mine also , and give nothing to me , when by my loan benefit accresseth to him : and if one may give money for land , and then exact rent , why may not one give that same money to another , and suffer him to possess the land bought with it , and expect so much rent from him ? when he accounteth the having of the money at such a rate of encrease and benefit , the land , possibly in his account , being beyond the rent or the worth of that money : and if there could not be any interest taken , men should never , nor could never expect borrowing or lending for furthering their profit , but for meer necessity , and by that means the great benefit of humane trading would be interrupted . add that men are called to equity and charity , not so much according to the quality of their estates , as to the quantity or value , that there may be an equality . and if a man that hath money be obliged to lend freely , is not a man that hath land obliged to sell it , that he also may be in a capacity to do it ? certainly when necessity so requireth , he is obliged to give , although he should sell his land for that end . and considering that money is so useful ( for it answereth all things , as solomon saith eccles . . . ) and that in reason it cannot be supposed that a thrifty and frugal man will have a sum any considerable time , but either by trading or buying land , or otherwayes , he shall benefit himself by it , there is no such reason to cry out on the iniquity of this simply considered ; yea , considering that some have money , others have access to improve it , which they have not by dexterity , health , occupation , &c. yet wanting money , the exercise of all these is impeded , it would seem that if the money of the one make the skill of another profitable to him , that then the dexterity of that man should make the others money profitable to both , according to the due proportion ; so that as the one could not use the others labour without him , so neither the other his money , that so there might be equality . it is questioned mainly , if one may covenant or contract for so much liquidat increase of his lent money ; ( seeing some will say , if one will bide the hazard of anothers trade there is no question ) and how much this may be ? answ . that there may be such a contracting and covenanting cannot be questioned , more then it can be in selling land or houses ( though the money lent may possibly be trusted to the borrower , without any antecedent , contract , or covenant , and the increase thereafter proportioned to the gain of the borrower ) it is true that this would be moderated , and within the gain that otherwise with hazard might be expected , because the lender is free of hazard , and we conceive the how much may by these rules be tryed . . a man may covenant for as much as by a free bargain his money would otherwise yield him ; as suppose one by bestowing that sum on land , would with as much certainty as can be in such matters , obtain so much land-rent , why may he not let his money for that , seeing it can be no filthy or dishonest gain ; that being properly usury , that by lending gaineth inordinately , or more then lawfully , otherwise it might or would , and that to anothers prejudice . . if the party borrower hath certain gain by it , for instance , if he do purchase so much more rent , or if he be inabled to retain so much unfold , which without that money he could not do , he looseth nothing . . when a man may without extraordinary sagacity or pains by trading , compass and make more gain then the proportion he payeth for the loan amounteth to , so that to make it certain he hath the hazard of so much more : thus the taking of five or six in the hundred per annum hath never been accounted usury , because any thrifty and frugal man may increase it to more in a years space . as exod. ● . . there is a compensation to be given for time , which certainly must be so much as may be thought the loss of that time hath prejudged the other of , or what in reason it might be thought he would have advantaged himself if he had had that time ; the one goeth upon the ground of lucrum cess●ns ( which school-men grant ) the other of d●mnum emergens . but certainly the fault is much oftner and more ordinarily in the other extremity in taking too much , as the frequent reproofs of the prophets , and the little conscience that is every way made of it , make evident : we would therefore take the pleaded for allowance , with these caveats . . that the gain never be beyond the allowed increase by the law , we may , and sometimes should be below , or within it , but never above or without it . yea , . the rules of charity and equity are not to be broken as they are , when either the poor are not let unto for the supply of their necessity , or only on the same tearms with the rich ; this is against the law , exod. . deut. . and what the lord saith , luk. . . commanding to lend without expectation of any thing , when the borrowers case calleth for it . . no increase would be exacted from these that neither gain by increasing or retaining their own portion , but when what is gained is imployed for their necessary sustentation ; or when without their desire , and not by negligence , they are put to straits , or cannot command their own , or their own is but little , and will not bear their giving of increase , and sustain themselves too , in this case it is their life and bread , nothing is to be exacted , as it is deut. . . folks would not so empty their hands by lending to rich folks all , ( if they may spare any ) as to be incapacitated to lend freely to the poor , for so men may frustrate the great end of this command , and fail against the rules of charity . . there is unlawful usury , and to be guarded against , when men consider not what use the borrower maketh of money , how he debaucheth and spendeth it , if so be their increase be sure , or consider not if by emergent providences the borrower , without his own fault , lost much ; for equity faith that consideration ought to be here , and we should not be swayed only by our own gain . . folks would not make a trade of this ordinarily ( which is but for necessity ) either to inrich themselves , or to keep themselves idle , and to prejudge lawful callings ; it would be either when anothers necessity calleth for it , or our inability other ways to trade , warranteth it , as if it be by weakness , or under-age , and the like , as is that of orphans , widows , ministers , and others , who by their stations are kept up from other tradings , and yet allowed to provide for their families ; who may otherwayes do , may not , cannot so plead for exception . . folks would be swayed to lend or not lend , not according to their own security onely , but also according to the borrowers necessity , and their own duty , as the lords word , luke . plainly holds forth . the ninth command . exodus . . thou shalt not bear false witness against thy neighbour . the lord having in the fore-going commands directed us how to walk with others in reference to their honour , life , chastity , and estate : now because men and humane societies are greatly concerned in the observing of truth and ingenuity , he cometh in this command to direct us how to be tender of this , that by us our neighbour be not wronged in that respect , but that on the contrary all means may be used to preserve truth for his good , to prevent what may load his name , and to remove what lyeth on it . the scope of it is the preservation of verity and ingenuity amongst men , coloff . . . l 〈…〉 e to another , ephes . . speak every man the truth . &c. and vers . . speak the truth in love : because if otherwayes spoken , it is contrary to the scope of this command , which is the prefervation of our neighbours name from a principle of love : the sin forbidden here is expressed by false witness bearing , which is especially before judges , because that is the most palpable gross way of venting an untruth , under which ( as in other commands ) all the lesser are forbidden . although there be many forts of sins in words , whereby we wrong others , yet we think they are not all to be reduced to this command , for injurious and angry words belong to the sixth command , and filthy words to the seventh ; but we take in here such words as are contrary to truth , and fall especially under lying or wronging of our neighbours name : now truth being an equality or conformity of mens words to the thing they speak , as it is indeed , and in it self : and lying being opposite thereto , we may consider it two wayes , . in reference to a mans mind , that is , that he speak as he thinketh in his heart , as it is psalm . . this is the first rule whereby lying is discerned , if our speech be not answerable to the inward ●onception which it pretendeth to express , and this is that which they call f●r●●le 〈◊〉 or a formal lye , which is an expressing of a thing otherwayes then we think it to be , with a purpose to deceive . then . there must be a conformity in this co●●●ption to the thing it self , and so men must be careful to have their thoughts ofthi●gs suitable to the things themselves , that they may the more safely express them , and thus when there is a disconformity between mens words and the thing they seem to express , it is that which they call materiale mendacium , or ● material lye , and a breach of this command that requireth truth in mens words , hoth as to matter and manner . that we may sum up this command ( which is broad ) into some few particulars , ●e may consider it first , as it is broken ▪ . in the heart , . in the gesture , . in write● . in word . first ▪ in heart a man may fail . . by suspecting others injustly , this is called evil sur●●izing , tim. . . or as it is in the original , evil suspition ; which is when men are suspected of some evil without ground , as potiphar suspected joseph , or it is jealousy , when this suspition is mixed with fear of prejudice to some interest we love , so her●d was jealous when christ was born , and the neighbouring kings when jerus●lem was a building . there is , i grant , a right suspition , such as solomon had of 〈◊〉 and wherein gedalia● failed , in not crediting jo●annans information anent is●●els conspiracy against his life . . by rash judging and unjust concluding concerning a man● state , as jo●s friends did ; or his actions , as eli did of hanna● , saying ▪ that she wa● drunk , because of the moving of her lips : or his end , as the co●i●t ●i●●s did of paul , when he took wages , they said it was covetousness , and when he took not , they said it was w●nt of love , see rom. . and corinth . . &c. . by b●●●y i●dging , too soon passing sentence in our mind from some seeming evidence of that which is onely in the heart , and not in the outward practise , this is h●t to judge before the time , and hastily , matth. . . . there is light judging , laying the weight of conclusions upon arguments or midses that will not bear it , as johs friends did , and as the bar●a●ians suspected paul , when they saw the viper on his hand , to be a 〈◊〉 acts . thus the king abasuerus trusted hamans calumny of the je●s too soon . . the breach of this command in the heart may be when suspicion of our neighbours failing is kept up , and means not used to be satisfied about it , contrary to that matth. . . if thy brother offend thee , &c. and when we seek not to be satisfied , but rest on presumptions , when they seem probable . secondly , in gesture this command may be broken , by nodding , winking , or such like ( and even sometimes by silence ) when these import in our accustomed way some tacite si●istrous insinuation , especially when either they are purposed for that end , or when others are known to mistake because of them , and we suffer them to continue under this mistake . thirdly , by writing this command may be broken , as e●ra . . neb. . . where calumniating libels are written , and sent by their enemies against the jews and nehemiah ; in which respect many fail in these dayes . fourthly , but words are most properly the seat wherein this sin is subjected , whether they be only or meerly words , or also put in writing , because in these our conformity or disconformity to truth doth most appear . . lies are commonly divided into three sorts , according to their ends : . there is mendacium perniciosum , a malitious or pernitious lye when it is hurtful to another , and so designed , as were the lies of those that bare witness against christ and of ziba against mep●ibo●●eth . . there is efficios●●● mendaci●● , or an officious lye , when it is for a good end , such was the midwives lye , exod. . . thus the denying of a thing to be , even when the granting of it would infer hurt and damage to another , is contrary to truth , and we oughtnot to do evil that good may come of it , and it overturneth the end for which speaking was appointed , when we declare a thing otherwayes then we know or think it to be ; and as no man can lye for himself for his own safety , so can he not for anothers ; thus to lye even for god is a fault , and accounted to be talking deceitfully and wickedly for him , when ●o keep off what we account dishonourable to him , we will assert that he may , or may not do such a thing , when yet the contrary is true , job . . . . there is j●cos●m mendacium , when it is for sport to make others laugh and be merry , which being sinful in it self can be no matter of lawful sport to make others laugh . . we may add one more , and that is mendacium temerarium , when men lye and have no end before them , but through inadvertency and customary loosness , speak otherwayes then the thing is , this is called the way o● lying , psal . . . and is certainly sinful : as when they told david when a●non was killed , that all the kings sons were killed , being too hasty in concluding before they had tryed . . consider lyes or untruths , either in things doctrinal , or in matters of fact : in things doctrinal , so false teachers and their followers are guilty , who teach and believe lies , so such teachers are said . tim. . ● to speak lyes , and so when they foretel vain events , this is a high degree of lend lying on the lord , to say he meaneth or sayeth another thing then ever he thought , or then ever came into his heart , and to pretend a commission from him when he giveth no such commission . in matters of fact , men are guilty when things are said to be done when they are not done , or otherwayes done then they are done indeed . . we may consider this sin in mens practise , either in reference to god , so hypocrisie and unanswerableness to our profession is lying ▪ psal . ● . . and isa . ● . . or we may consider it as betwixt man and man , which is more properly the scope here : again , we may consider the wronging of a man three wayes , . by false reports , speaking what is indeed untruth ; . by ●ai● reports , which tend to his shame ; so deut. . . this command is repeated in these words , thou shalt not take up any witness ( as it is in the original ) against thy neighbour . . when the reports are malicious , whether they be true or false , and intended for that end , that our neighbour may lose his good name . further , consider it in reference to the person guilty , either as he is . the raiser or carrier of a tale , true or false ; yet tending to the prejudice of his neighbour ; thus he is the maker of a lye : or . as he is a hearer or receiver of tales , prov. . . thus he is to lying as a resetter is to theft , and would not men hear tales , few would carry them , whereas when men will hearken to lyes , especially great men , all their servants ordinarily become wicked tale-bearers and whisperers : or . as he is the sufferer ( albeit he be not the venter ) of a lying tale to pass on his neighbour , ( so he loveth a lye , as it is revel . . . ) or but faintly purgeth him of it , but letteth it either lye on him , or possibly taketh it up and repeateth it again , which is condemned , psalm . . where a man that taketh up an evil report of his neighbour , even when others possibly have laid it down , is looked upon as a person who shall never dwell with god : thus one inventeth alye , another venteth and outeth it , and a third resetteth it , like coyners , spreaders and resetters of false money ; for , that one said such a thing , will not warrant our repeating of it again . . we may consider wrongs done to our neighbour by words , as unjust and without all ground , and so a lye is a calu●●ty , as was that of z●ba , made of his master mephibosheth , this is in latin calumnia : or when there is ground , yet when they are spoken to his prejudice , this is convitium , if especially in this they suffer for the truths sake ; or , if after repentance , former faults be cast up to a person , as if one should have called paul a blasphemer , shall even after his conversion and repentance , of this was s●imei guilty by railing on david . . both these sorts of lyes are either spoken or received , and not afterward rejected , as david too hastily received that false report made of mephibosheth by his servant ziba , and thinking it not unlikely , because the reporter made it seem to be so , did therefore conclude it was truth , and did not reject it afterwards ; or when at first received , yet after upon better information it is rejected . . again , this wronging of our neighbour by words is either of him when absent , and this is backbiting , which often is done under pretence of much respect ( that the report may stick the faster ) in such like words as these ; he is one i wi●h well , and should be loath ●o have him evil reported of , but this is too evident , this is the truth , &c. this is susurrare , to whisper . or , it is of him when present , so it is a reproach and indignity , or upbraiding . . again , this backbiting and reproaching is either direct , so that men may easily know we hate such persons , or it is indirect , granting some what to his commendation , and using such prefaces as in shew bear out much love , but are purposely designed to make the wound given by the tongue the deeper , such persons are as butter in their words , but as sharp swords in their hearts , this is that dissembling love which david complaineth of . . sometimes this reproaching and slandering of our neighbour is out of spleen against him , and is malicious ; sometimes out of envy to raise and exalt ones self on the ruines of another ( this is grassari in famam proximi ) sometimes it is out of design , thereby to insinuate upon them whom we speak unto , as to signifie our freedom unto them , to please them , or praise them , by crying down another , that is to serve the itching humour of such who love the praise of others , when it may be we know no faults of those we speak to , yet never open our mouth to them of one of these , nor are we free with them anent them if the things be true . . we may break this command by speaking truth , . for an evil end , as doeg did psal . . . . by telling something that is truth out of revenge . when it is done without discretion , so it shameth more then edifieth . christs word is , matth. . . tell him his fault betwixt thee and him alone : and we on the contrary make it an upcast to him , this certainly is not right . . when it is minced , and all not told , which if told might alleviate ; or construed and wrested to a wrong end , as did the witnesses who deponed against christ . we may break this command , and fall in the extremity of speaking too much good of , or to , our neighbour , as well as by speaking evil of him , if the good be not true ; and here cometh in , . excessive and rash praising and commending of one , . beyond what is due , . beyond what we do to others of as much worth , this is respect of persons ; . beyond what discretion alloweth , as when it may be hurtful to awaken envy in others , or pride in them who are thus praised : . praising inordinately , that is before a mans self , or to gain his affection , and that possibly more then when he is absent and heareth not ; much more is it to be blamed when spoken groundlesly , this is flattery , a most base evil , which is exceedingly hurtful and prejudicial to human societies , yet exceeding delightful to the flattered : . we fail in this extremity , when our neighbour is justified or defended , or excused by us in more or less when it should not be . . under this sin forbidden in the command , cometh in all beguiling speeches , whether it be by equivocation , when the thing is doubtfully and ambiguously expressed ; or by mental reservation , a trick whereby the grossest lyes may be justified , and which is plainly aversive of all truth in speaking , when the sentence is but half expressed ; as suppose one should ask a romish priest , art thou a priest ? and he should answer , i am no priest ; reserving this in his mind , i am no priest of baal : for by giving or expressing the answer so , an untruth and cheat is left upon the asker , and the answer so conceived doth not quadrat with the question as it ought to do , if a man would evite lying . this falshood may be considered with reference to things we speak of , as in buying or selling , when we call a thing better or worse then it is indeed , or then we think it to be ; ah ! how much lying is there every day this way with many . under this sin forbidden in this command are comprehended , . railing , . whispering , . tale-bearing ( spoken of before , ) . the tatling of busie bodies , that know not how to insinuate themselves with others , or pass time with them but by telling some ill tale of another ; . praevarication , which is the sin of persons who are unconstant , whose words goe not all a like , saying and unsaying ; saying now this way , and then another way , of the same thing , their words clashing together , and they not consisting with themselves . . consider falshood or false-witness bearing , as it inferreth breach of promise , which is forbidden , psal . . . when on performeth not what he promiseth , or promiseth that which he intendeth not to perform , which is deceit and falshood . . as we may sin in speaking against others so we may in respect of our selves many wayes : . when we give occasion to others to speak evil of us , . cor. . cor. . . . when we are not careful to entertain and maintain a good-name , and by suitable wayes to wipe away what may m●●t the same : it is generally observed , that while men have a good name , they are desirous and careful to keep it , and when they have lost it , they grow careless of it ; we ought not to be prodigal of our names more then of our lives or estates , for the loss of them incapacitateth us much to edifie others . . when we vainly boast of our selves , and set forth our own praise , that is , as if a man should eat too much honey , prov. , . . when we will not confess a fault , but either deny , excuse , or extenuate it ; this joshua exhorteth achan to eschew . . when we say that things are worse with us then indeed they are , and deny , it may be even in reference to our spiritual condition , somewhat of gods goodness to us , and so lye against the holy ghost . . when we are too ready to entertain good reports of our selves , and to be flattered , there is ( if to any thing ) an open door to this in us ; and as the heathen seneca said , blanditi● cum excludu●t●r placent , so may it be ordinarily seen that men will seemingly reject what they delight should be insisted in ; there is in us so much self-love , that we think some way ▪ that men in commending us , do what is their duty , therefore we often think them good folk because they do so , and men that do not commend us we respect them not , o● but little or at least less then we do others ; because we think they are behind in a duty by not doing so , and which is very sad , and much to be lamented , few things do lead us to love or hate , commend or discommend ( and that as we think not without ground ) more then this , that men do love and commend , or not love and commend us . . we also may by with ▪ holding a testimony to the truth , & by not clearing of another when it is in our power to do it , be guilty of this sin . but especially is forbidden here publick lying and wronging of another ●udicially , either in his person , name , or estate , and that ▪ . by the judge , when he passeth sentence , either rashly , before he heareth the matter● , and searcheth it out , which job disclaimeth , asserting the contrary of himself , j●● . . or ignorantly , or perversly for corrupt ends , as being bribed to it , or otherwayes . . by the recorder , writing grievous things , isa . . . or making a clause in a decree , sentence , or write ▪ more favourable to one , and more prejudicial to another then was intended : . by the witness●s ▪ who either conceal truth , or express it ambiguously , or refuse to testifie , or assert what is not true . . by the advocat , by undertaking to defend or pursue what righteously he cannot ; or by hideing from his clyent that which he knoweth will prejudge his cause ; or by denying it when he is asked about it ; or by not bringing the best defences he hath . and as to the first point here about advocates , it is to be regrated ( as a great divine in the neighbour-church hath most pathetically , according to his manner , lately done ) as a sad matter , that any known unrighteous c●●●e should have a professed christian in the face of a christian judicatory , to defend it ; but incomparably more sad , that almost ever● unjust cause should find a patron : and that , no con●en●●ous malicious person should be more r●●dy to do wrong , then some lawyers to defend him for a ( dear bought ) see ! i speak not here of innocent mistakes in cases of great difficulty ▪ nor yet of excusing a cause bad in the main from unjust 〈◊〉 b●t ( 〈◊〉 that great man ) when money willhire m●● to plead for injustice , and ●o use the 〈◊〉 〈◊〉 to 〈◊〉 the righteous , a●d ●o spo●l his cause ▪ ●and vex him with delayes for the advantage of their unrighteous clyents , i would not have the conscience of such for all their gains , not their account to make for all the world : god is the great patron of innocence , and the pleader of every righteous cause : and he that will be so bold as to plead against him , had need of a large fee to save him harmless . . by the accuser or pursuer , when unjustly he seeketh what doth not belong unto him , or chargeth another with what he should not , or justly cannot . . by the defender , when he denyeth what he knoweth , or minceth it , &c. and by all of them , when business is delayed and protracted through their respective accession to it , as well as when justice is more manifestly wronged ; this is the end of je●●ros advice to moses , exod. . . that the people may return home , being quickly , and with all convenient diligence dispatched ; which , to their great loss and prejudice many wayes , the unnecessary lengthening of processes obstructeth , and maketh law and lawyers , appointed for the ease and relief of the people , to be a grievous and ●exatious burthen to them ; for which men in these stations and capacities will have much to answer to god , the righteous judge of all the earth , when they shall be arraigned before his terrible tribunal , where there will be no need of leading witnesses to prove the guilt , since every mans conscience will be in place of a thousand witnesses , neither will the nimblest wit , the eloquentest tongue , the finest and smoothest pen of the most able lawyer , judge , advocate , notary or litigant that shall be found guilty there , be able to fetch himself fair off . o ▪ then all the fig-leaves of their fairest and most flourishing , but really frivolous pretences , wherewith they palliate themselves , will be instantly blown away by the breath of that judges mouth , and so be utterly unable to cover the shame of their nakedness in the manifold breaches of this command ; then the greatest stretches of wit , and highest strains of eloquence made use of to the prejudice of truth and justice , will be found and pronounced to be poor , filly , and childish wiles , yea , very fooleries and bablings ; after which , they will not speak again , but laying their hands on their mouths , eternally keep silence ; it will therefore be the wisdom and advantage of the guilty in time to take with it , and resolving to do so no more , to betake themselves , for the pardon of it , to that advocate with the father , even jesus the righteous , who throughly pleadeth , and without all peradventure or possibility of loosing it , doth alwayes carry the cause he undertaketh to plead . in sum , that which in this command in its positive part is levelled at as the scope thereof , is the preserving and promoting of truth , honest simplicity and ingenuity amongst men ; a sincerely and cordially loving regard to the repute and good name of one another ; and a sweet inward contentation , joyful satisfaction and complacency of heart therein ; with a suitable love to , and care for our own good name . the tenth commandment . exodus . . thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his ●x , nor his ass , nor anything that is thy neighbours . vnto all the other commands the lord hath subjoyned this , for mans humbling and deep abasement in his fight , and it reacheth further in then all of them , being ( as the words bear ) not about any ●ew object , ( for it is concerning wife , house , &c. ) but about a new way of acting in reference to that object , and condemning directly a sin , not so condemned in any other of the fore-going five commandments , so that it also seems to be added to the other as a full and more clear explication of that spiritual obedience that is required in all the rest . in it we have to consider , . the act , . the object : the act is not to co●et , the apostle expresseth it , rom. . . thou shalt not lust , which implyeth an inordinateness in the heart , as being dissatisfied with what it hath , and so the positive part is contentment and satisfaction with a mans own lot , hebr. . . let your conversation be without covetcusness , and be content with such things as ye have : so that whatsoever motion is inconsistent with contentment , and inordinately desireth or tendeth to a change of our condition , falleth in as condemned here . the object is instanced in some particulars generally set down , such as our neighbours house , his wife , then his servants , &c. under which ( as the general following cleareth ) are comprehended all that concerneth him , his place and credit , or any thing that relateth to any of the former commands . thou shalt not grieve that he is well , nor aim at his hurt , nor be discontent that thy own lot seemeth not so good . and as for the reason why this command is added , its scope holdeth it forth , which seemeth to be this , i not onely require you ( as if the lord had said ) not to steal from him , and not to let your mind run loose in covering what is his , as in the eighth command , not only to abstain from adultery or determined lust in the heart , as in the seventh command , and not onely the abstaining from wronging of his life , as in the sixth command , and of his name that way spoken of in the ninth command , or wronging of them that are in place and power by such heart lusts in us as are forbidden in the fifth command ; but i require such holiness that there be not any inordinate lust or motion entertained , not having a being in the heart , although it never get consent , but on the contrary , that in reference to all these commands in your carriage towards your neighbour , there be in you a full contentation with the lot that god hath carved out to you , without the least inordinate motion or inclination to the contrary , which may either be inconsistent with love to him , or with contentment and a right composure of spirit in your selves . from this we may see that this command is unreasonably and unjustly divided by papists into two commands , the one relating to the neighbours house , the other to his wife , and what followeth : for , . this concupiscence or lust looketh not onely to the seventh and eighth , but to the fifth and sixth , and ninth commands , there being an inordinate affection towards thy neighbours life and honour , or estimation also ; and it is instanced in these two , because they are more discernible and common : this then sheweth that god taketh in this inordinateness of the heart , under one command , in reference to whatsomever object it be , otherwayes we behoved to say that either the commands are defective , or that there is no such inordinateness to other objects of other commands ( which is absurd ) or by the same reason we must multiply commands for them also , which yet the adversaries themselves do not . . the apostle , rom. . . comprehendeth all inordinateness of heart towards whatsomever object it be in that command , thou shalt not lust , which is , as thou shalt not de●i●e his wife , so nothing else what is thy neighbours . . the inverting the order which is here , in deut. . . where the wife is put first , not the house , sheweth that the command is one , otherwayes what is ninth in the one would be tenth in the other , and contrarily , and so the order of these ten words ( as they are called by the lord ) would be confounded . but the great thing we are mainly to inquire into , is the meaning of this command ; in which papists being loath to acknowledge corrupt natures case to be so desperate as it is , and designing to maintain perfection of inherent righteousness and justification by works , do make this sin of lust , forbidden in this command , a very general thing , and all of us ordinarily are apt to think light of this sin . we would therefore say , . that we are to distinguish concupiscence , and consider it as it is , . spiritual in a renewed man ; for there are motions and stirrings called lustings of the spirit against the flesh , galat. . . . as it is partly natural to man to have such stirrings in him , as flow from the natural faculty and power of desiring , so christ , as man , desired meat and drink : and this being natural , was certainly in adam before the fall , and as the will and understanding are not evil in themselves , so is not this : it is neither of these that this command speaketh of . . there is a sinful concupiscence , called evil concupiscence , coloss . . . and the lusting of the flesh against the spirit , it is this that is here spoken of , the inordinateness of that lust or concupiscibleness , or concupiscible power , turning aside out of its natural line to that which is evil . it is this which god forbiddeth in this command , and setteth bounds to the desiring or concupiscible faculty . . we say there is a two-fold consideration of this sinful concupiscence . . as it is in the sensual part onely , and the inferiour faculties of the soul , as to meet , drink , uncleanness , &c. or , . we may consider it as it reacheth further and riseth higher , having its seat in the heart and will , and running through the whole affections , yea , even the whole man , who in this respect is called flesh in the scripture , galat. . . and there is heresie and other evils attributed unto it , vers . . , . which will not agree to the former , so rom. . , . it is called the law of the members , and the body of death , and hath a wisdom , rom. . . that is enmity against god , corrupting all , and inclining and by-assing wrong in every thing , so that a man because of it , hath not the right use of any faculty within him : this concupiscence , which is seated not only in the sensible , but in the rational part of the soul , is that which is intended here , which is the fountain and head-spring of all other evils ; for , from the heart proceed evil thoughts , &c. matth. . . it is the evil treasure of the heart , matth. . . . we may consider this lust , . as it is habitual , and is even in young ones , and in men when they are sleeping , whereby there is not onely an indisposition to good , but an inclination to evil , it lusteth against the spirit , galat . ● and is enmity to the law of god , rom. . . and lusteth 〈…〉 james . . and 〈…〉 sin , james . . this is the sad fruit and consequent in all men by nature of adams first sin , and hath a disconformity to the law of god , and so is called the flesh , rom. . . and the law of sin and death , rom. . . in the first respect , this sin is a body and a person as it were , an old man , rom. ● . . and in the other , it hath 〈◊〉 in particular , to which it giveth laws , requiring obedience . . we may consider it as ●●ting and stirring in its several degrees ; and . we may say it stirreth habitually , like the raging sea , isai . penult . and as grace tendeth to good , or as fire is of an heating nature , so is this lust still working as an habitual distortion , crook or bending , upon somewhat that should be straight ; or as a defect in a legg , which possibly kytheth not but when one walketh , yet there is still a defect ; or rather it is a venome which is still poysonous ; thus rom. . . it is called the motions of sin in the flesh , . the more actual stirrings of it are to be considered , either in their first risings , when they are either not adverted into and without direct hatred , or actual and formal approbation ; or as they are checked and rejected , as paul did his , rom. . . and corinth ▪ ● . . or as they are delighted in , though there be not a formal consent , yet such a thing in the very mind is some way complyed with , as desirable and pursued after , this is called mor●sa delectatio ; or as they are resolved on to be acted , and when men seek means and wayes how to get the sin committed , after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind , to conquish ( for instance ) such an estate unjustly , or to compass and accomplish the act of filthiness with such a woman . . it may be considered in general , either as the thoughts are upon riches , or covetousness , or filthiness , without respect to any particular thing or person , or as they go out upon them in particulars . . we say we would put a difference betwixt tentations objectively injected by the devil , as he did on our lord jesus , matth. . . and lusts rising from an internal principle , which are most common , see james . . the first is not our sin of it self , except it be . entertained some way , or . not rejected , or . not weighting and grieving us for the ill scent it leaveth behind it ; for we having such conbustible matter within , hardly cometh a tentation in , even from without , but it fireth us , or rather we having the kindling within , the devil cometh but to blow on it , and stirreth that which is in us , hence it cometh , that seldom there is a temptation assaulting , but some guiltiness remaineth , because there is not a full abhorrence of these abominable strangers that come into the heart . . this lust may be considered , either as it is in natural men , where its shop is , and so it is called reigning sin , and the dominion of sin , it is a yielding to sin to obey it in the lust thereof , to obey it willingly , as a servant doth his master , rom . , . or as it is in the renewed and regenerate , so it is indwelling sin , without dominion , and indeavoured to be expelled , a law in the members , and that continually is acting , but counteracted by a contrary lusting , rom. . , . now let us clear . what concupiscence falleth in under this command ; and so . how this differeth from other commands which are spiritual , and reach the heart also ; . we may consider the sinfulness of this lust , and give some advertisements concerning it in its acting , stirring , &c. . under this command we take in habitual lust , even as it disposeth and inclineth to ill in the root of it , though not principally , yet consequently ; because its streams and branches that do flow from , and clear this ●o be the fountain and root , are primarily understood ; and the reasons why it must be taken in here , are because habitual lust in the root is sin ( for so it conceiveth sin , james . . . ) and if it be sin , it must be against some of these commands , which are the substance and matter of the covenant of works , which prescribeth all duty , and forbiddeth all sin . . if this law require absolute purity , then that inclination must be condemned by it , but it requireth absolute purity and exact holiness , even according to gods ▪ image ; therefore that inclination inconsistent with it must be condemned here , seeing in the other commandments , acts that are resolved and fully consented to in the heart , are forbidden . . if the rise of this habitual lust was by this command condemned and forbidden to adam , in looking to the fruit ; and in entertaining that motion , or the indisposing of himself by it to walk with god ; or if this command did forbid him his fall , and the bringing upon himself that lust ; and when it was in him if it was a breach of this command , then it is so to us also ; but certainly adam was enjoyned by this command to preserve himself free of the root of such evils , if the fruits themselves be evil , which is undenyable . . if this ill be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ or a transgression of , or disconformity to the law , then it must belong to some command reductively at least ; but the former is certain , and it cannot so properly be reduced to any other command as to this , therefore it is here condemned as sin . . if it lyeth in the heart , and giveth the first sinful rise to actual sins , then it must be forbidden in this command ( for as we now consider it , it preventeth determination , and may be where actual sin is not ) but the former is truth , that it conceiveth other actual sins as the mother of them ( as it is james . . ) therefore it must be forbidden here . . add our blessed lord jesus in his utter want of , and freedom from , all corruption was conformed to the law , and it was a part of his conformity to it , and to this command rather then to any other , that the devil had nothing in him , no , not so much as a mo●us primo primus ( as they call it ) to sin , nor any root from which it should spring . if it be objected , . that this lust is in men antecedently , not only to any formal will of their own , but to all power and ability to help it , or so much as not to will it , and so cannot be supposed to be forbidden to them . answ . . there are many things forbidden them , which now after the fall are not in their power to prevent . . this law is to be looked on as given to man in his innocency , which therefore required of him the keeping int●re and undefaced the image of god , according to which he was created ; and now condemneth him for the want of it , the scope of the law being to point out perfect holiness , without respect to a mans ability , or his present condition , but to his duty , for the performing of which he got a power from god ut first , but through voluntary transgression of the law lost it , and none will deny but if it be a sin to have such a pollured nature , the law must require it to be otherwayes . but . if it be said that it is involuntary . answ . it is true it is not deliberate , but voluntary it is , as having its seat and rise in the will , as well as in other faculties , and therefore the will cannot be thought free . . if it be said that this sin is greater then any sin forbidden in any other of the commands , therefore the command forbidding it ought not to have been last . answ . in some respect it is greater , to wit , in it self , yet in respect of its palpableness and obviousness it is less ; also this command forbidding it , presseth a further degree and step into all that goeth before , and therefore is well subjo●ned . . we comprehend under this command all first motions rising from that habitual lust , in reference to more compleat acts , although they be instantly checked & choaked , and that whether they be in reference to particular objects , or whether they be vaging unsetled motions of any lust in it self sinful ; and that whether there be a delectation or staying on that forbidden object or not , or consenting to it , or resolution to follow it or not , as is evident in paul , rom. . for , . such motions are the births of a a sinful mother , habitual lust : . they have sinful effects and tendencies , they are incitements to sins : . they are sinful in their nature , as being disconformed to the holy law of god , and though they should presently be strangled , yet it is supposed that once they were ; and if they were , they were either good or ill ; if good , they should not have been strangled ; if evil , then they had this inordinateness here forbidden , and that from our own hearts or inventions that gave them being , and therefore they must leave a guilt behind them . . otherwayes these evils forbidden here , would not differ from the spiritual ills forbidden in other commands that forbid lust with consent and delight . . our blessed lord jesus could be capable of none of these , and therefore the having of them must be unsuitable to his image , who was like us in all things except sin . . paul's assertion , rom. . . that he had not known this sin of lust but by the law , maketh it evident that the command speaketh of ●ust not easily discernable ( yea , that he himself discerned it not till he was renewed ( and so it spoke of such lusts as after regeneration , to his sense and feeling , a bounded most : now none can say there were either in him more resolutions to sin , or more delight in them then before , but a quicker sense of these sin●●● stirrings and irritations then he had formerly . . we take in here morosis delectatio , or the entertaining of extravagant imaginations ( as of honour , greatness , lust ; pleasure , &c. ) with delight , where the heart frameth such romances , and pleaseth it self with meditating and feeding on them , which eccles . . . is called the wandring of the desire , and in other places of scripture , the imaginations of the heart of man ( which even nature it self may teach to be sinful ) this properly cometh in as alegg ( to say so ) or member and degree of this sin , and as an evidence of one actually discontented with his own lot ( contentedness with which is the positve part of this command ) and is a whoring of the heart after vanity , in a palpable degree , to satisfie it self in its phantasies and notions ; and this is not only when the heart runneth upon sinful objects , but also vain objects , which david hated , psal . . . for this reilling and roaring of heart is ever upon some other mans portion , at least upon what is not ours , and tendeth ever to the imagining of some thing which is not , as an addition to our good which supposeth discontent with what we have . . we take in here such concupiscence , as though it approveth not unlawful means to prosecute its inordinate designs , yet it is too eager in the pursuit , and discontent when it falleth short ; as for instance , when achab would buy naboths vineyard and pay for it , or a man would marry such a woman lawfully , supposing she were free , and there were consent of parties , &c. the one is not stealing , nor the other adultery , yet both of them suppose a discontent , when the desire of having is too eager , and when there is an inordinateness in the affection or desire after it ; as when one cometh thus peremptorily to desire to have such a thing ▪ , or to wish that such a thing were , i would fain have this or that ▪ o that this or that were , even as david longed for a drink of the well of bethlehem : in a word , we take in all that is opposite to , or inconsistent with satisfaction in our own lot , and love to our neighbour , under which this command , as the rest is comprehended , rom. . . even the least ●●●●ngs of any thing tending that way , or that inclineth to discontentment in our selves . it is true , every desire to have something added to our lot , or amended in it , it not to be condemned , but when it is inordinate ; as . when the thing is not needful ; . when the desire is too eager ; . when the thing too much affecteth , and even discontenteth till it be effected and done . now this being the scope and sum of this command , it may be gathered of how broad and vast extent the breaches of it are : is there one hour wherein there are not multitudes of these evil thoughts flowing , running , and roving through the heart ? ah! what discontents with providences , grudgings , vain wishings , &c. are there ? and although all these , as they reflect on god , are against the first command ; yet as they imply discontment in us with our lot , or as they are risings of heart to evil ▪ ( though wrestled against , and wherein the spiritgetteth the victory ) they are against this command ; so that not only vain imaginations that are formed with delight , but even those that are scarce suffered to breath , yet having once a being , are against this command , and sinful : for , . they break a law , and are disconformed to that which we should be ; . in paul , rom. . ( who yet gave not way to these ) they are called sin and the body of death : . he wrestleth against them , and cryeth out under them , desiring to be quit of them , verse . now if they were only penal , such out-cries and complaints were not so like him , whom a complication of sharpest afflictions could never make once to groan ▪ but this body of death made him to cry out : . they lust against , and oppose the spirit , g●l . . . and so are against the law of god , rom. . and tend to obedience to the law of sin , and further the execution of its decrees : . these are of the nature of original sin , and a branch growing of that root , and so what is born of the flesh is flesh , the branch must be of the nature of the root , if the tree be corrupt , the fruit must be so : . these make way for other sins , and keep the door open for temptations to grosser evils , and give the devil access to blow up the fire : . they keep out many good motions , and obstruct many duties , and indispose for them : . they mart communion with god , who should have the ●ll of the soul , heart and mind ; and sure , if he had his due , there would be no place for these , as there will be none for them among the spirits of the just men made perfect : . these sinful risings in the heart are a great burthen to a tender walker , who groaneth under that habitual lightness and vanity of his mind in the gaddings ▪ whorings , and departings of it from god ; for because of it he cannot get his whole delight u●interruptedly set on him , and though he delighteth in the law of god after the inner m●n , yet he cannot win up to full conformity to it in his practise , or when he would and resolveth to do good , yet , ( ere he wit as it were ) ill is present with him , and his heart is away and on the pursuit of one foolish ●oy and vainity or another : . paul speaking of these lustful stirrings of the heart , doth make it evident , rom. . throughout the chapter , that this command speaketh of such lusts which he had not known ▪ except the law had said thou shalt not lust . now men naturally know that inward assent to sin , even before it be acted is sinful ; yea , paul knew he had such things as these corrupt motions in him , but he knew not that they were sinful , but from the law , and that after its spiritual meaning was made known to him ; and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate , not simply ▪ because they have more , but now having the spirit , and a contrary principle with in , they discern that to be sinful , which they took no notice of as such formerly : . the frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it ▪ for what hour of a mans life , when waking , ( yea , even when asleep , in dreaming a man may be guilty of it , as rivet upon this command acknowledgeth ) or half an hour is free of it ? is ever the mind quiet ? and doth it not often yield consent to these motions ? and how few good purposes are often followed forth ? alace ! but seldome : . the extent of it is great , one may sin this way in reference to all the commands , yea , to as many objects as his neighbour or himself hath things of which they have the possession ; yea , to imaginations about things that have no being , nor , it may be , possibility of being , but are meet chimera's : . the occasions of it , and snares to it , are rife and frequent , nothing we see , but readily it doth , as fire , inflame this lust , so that we have need continually , as it were , to cast water on it ; yea , what thing is there that is in it self lovely and desirable we hea● or read of , that we are not ready inordinately to be stirred towards the desiring of it . . its pretexts and cloaks to hide it self are many , and sometimes specious , so that men are seldom challenged for it , if it come not to the length of being consented to , or at least of a delectation : how often are there wishes in our mouths , and oftner in our hearts , that break this commandment which we observe not ? especially , if they be for knowledge or some good thing in another , or some good thing done by another which commendeth him ; for then , o if we had it ! or , o if we had done it ! is often the language of the heart , and so there is a secret discontent against our neighbour , which often runneth to envy , or at least to a discontent that it is not so with us , and that we are behind in that ; but especially in spiritual things we take liberty for these discontented wishes , also grudgings , that another is free and we are crossed , come in under the sin here forbidden ; as also that which is spoken of eccles . . . of much reading and making many books , when one is desirous inordinately , either to have , or to make many books to vent his knowledge by , especially when it levelleth at what others have done . this inordinacy that is in the motions of the heart , appeareth much , . in the beginnings and stirrings of passions and discontent which often never come abroad , but yet are deep breaches of this command , either as marring that loving and kindly frame which we ought to carry towards others , or as inconsistent with that inward serenity and tranquility that we should conserve in our selves , that dumpishness ( which is ordinarily to be seen in passionate and discontented persons ) often proceeding from , or tending to one of these two , passion or discontent . . it appeareth in bargains , as when we hear of a good bargain or good marriage which another hath gotten , or some good event or issue he hath had in such or such an undertaking , there is a secret grudge that we have not got it , or that we have not had such success . . that thoughtiness and anxious carefulness which often is in bargains making , how they may be sure and most for our advantage , is we conceive especially pointed at here , there is a suitable carefulness , which simply , and in it self is consistent with lawful diligence , but this anxiety sinfully accompanieth it through our inordinacy in it . . it sheweth it self in those many ruings and repentings which often are after things are done , and wishings they had not been done , which are not simply sinful when there is reason for them , but as they are carking and inordinate , as for most part they are in us . we ought to grieve with after ▪ grief and sorrowful sharp reflection for the sin of what we do in all these above said , and others such like ; but its repining against god , and his infinitely wise government , to grudge at dispensations , events , and consequents , which are meer providences . . this inordinacy of heart motions doth much appear in the vexing after-thoughts of , and reflections upon any thing we have done , not so much because of its sinfulness , as because of its bringing shame upon us , or because of its unsuitableness to what our humour aimed at ; and upon this account we are discontented , and have an inordinate and unsatisfied desire of having it other wayes done , and so discontent is the proof and evidence of this lust , discovering it where it is , for because our desire ( though possibly it be confused and for any good , as it is psalm . . ) is not fulfilled , therefore is heaviness and discontent , whereas if it were satisfied , there would be quietness . so then we conceive this command , as to its positive part , doth . require love to our neighbour , and complacency in his prosperous condition , and all such motions as are inconsistent with it , are here forbidden , though they never come to act , and being such as we would not have any others entertaining towards us . . cont●ntinent so that discontent , discouragement , fainting heaviness , anxiety , disquietness and not resting satisfied with our own lot , which is forbidden . hebr. . . are condemned here . . a holy frame of heart , a delight in the law of god , and conformity to it , ram. . . hence these motions are counted opposite to it which were in paul ( although he wrestled against them , as was said ) and are the imaginations of mens hearts , but the serenity and tranquil composure of the heart having every thing subject and subordinate to the law of god , is called for here . . it requireth compleat conformity to the law of god , and exact and perfect love to , and delight in him . thus this command is broken , when there is any stirring of heart inconsistent with perfect love to him and his law : but obedience is given to it when we put off the old man , and put on the new man ▪ created after god , &c. col. . . . and attain unto a stayed , composed , established , and fixed heart , so much commended in scripture . for the difference of this command from the for mer commands , is not in the object , but in the act lust , for determinate lust , for instance , looketh to the seventh command , but here a sort of vaging unsetledness in the thought that cannot be called adultery , as not partaking of that name , yet really is lust , is forbidden , and so also vain wanderings upon ideas and notions come in here under the name of lust , and are sinful , being inconsistent with a composed frame of heart . to close up all ▪ let us consider a little these words , rom. . . i had not known lust except the l●w had said , then shalt not covet : i shal onely premit this one-word , that it is somthing peculiar to this command , that men in nature come not the length of taking it up . paul before conversion knew that the consented ▪ to desire of an unlawful thing was sin , but be knew not this narrow bounding of men to be intended in this command . in the words then you may take up these three , . that there is a great sinfulness and inordinacy in folks hearts , even in the least things , which oft-times they take no notice of . . that generally men in nature do not advert to this , and are never throughly humbled under it . . that there is such an indwelling lust as this , which is spoken of here even in the heart of the believer , and obedience to this command will be as seriously aimed at by him , and he will be as much troubled and affected with the breach of it , as of any of the other commands . as to the first , i shall first interrogate you a few things , . how often is your mind stirring and reeling like the raging sea ? . how often , or rather how seldom , can ye say that these motions and stirrings are conform to the law of god , or consisting with true love to god , and delight in him and in his law ? are there not in your hearts wonderful swarms of vain imaginations that ye cannot give a reason for , and cannot tell how they come in , nor how they go out ? which yet are all breaches of this command . . how often do ye take notice of them , or are suitably affected with them ? . for further conviction of the sinfulness of this , consider the extent of the command . . a man by the breaking of this command may be guilty of the breach of all the rest : . it s extensive , in respect of the occasions a man hath to break it , his eye will look to nothing but this lust will take occasion from it to sin , the hearing of such and such a thing , will by means of this waken a desire to be at it , though the impossibility of acting it may impede his determination : . it is extensive in respect of the continual bad posture the heart is in , so that hardly can a person take a look of it , but he will find this sin of inordinacy in the thoughts in it , and some plagues as effects following on it . . for yet further conviction , consider the greatness of the sin , . in that it not onely runneth after particular objects , the coveting whereof is against the other commands , but fore-seeth and inventeth objects in the brain , and so this lust is broader then a man hath existent objects to it , as when he desireth to be rich , but knoweth not how : . we may gather the greatness of this sin , partly from the nature of it , called in scripture , enmity against god , rom. . . party from the brude and product of it , called the fruit of the flesh , partly from the fruit that it bringeth forth , and that is death , it begetteth other sins , not onely by indisposing to duty , but by actual inclining and disposing to evil , so that when the devil cometh to tempt , he hath no more to do but to blow up this fire of lust that is within , and needeth not bring new fire to kindle it . our scope in all this is to bring you to know that such a thing as this inordinate lust is in you , and that it is exceeding sinful ; ye cannot deny but the devil and lust stirreth as much in you as it did in regenerate and eminently holy paul , and yet how is it that ye are as quiet as if it were not in you at all ? such serious and sensible souls as have rightly seen this , will loath themselves , as being , because of it , most polluted and unclean , and will cry out , oh! we are vile . for the second thing in the words , folks may be a long time ere they take up this sin , & generally men in nature do not know it : there are many vile sins in the heart that never were deliberate , nor yet fully consented to , when this sin is discovered to paul , he getteth another sight of the nature of sin then he would have believed formerly he could have had ; folks are rarely affected with original s●n , that thwarteth with , and is contrary to the law of god , and seldom burthened with this habitual lust , that stirreth even in believers , because but renewed in part , and so it is but destroyed in part ; and it is a great and gross mistake to think that grace altogether expelleth it here , and it is sometimes their guilt that they-fret and are discontented and discouraged , not so much because of the sinfulness of the sin , as that it should be in their lo● ; for it is one thing to be seriously wrestling against this lust , and bemoaning it , and another thing to have a perplexedness about it ; as when there is a fretting that such a thing is not better done , and yet no serious sorrow , because of the wrong doing of it simply , and in it self considered ▪ and there is an inordinateness wherein the flesh prevaileth , even in complaints of sin , and in desiring good : and so this command regulateth our desire , not onely in reference to the object , but as to the way and manner of pursuing it . as to the third thing in the words , that this lust or concupiscence is in the believer ( as we have just now said ) it is uncontrovertibly clear from what the apostle asserteth of himself , and most bitterly bemoaneth in that chapter , and from the universal experience of the saints , so that we need say nothing more particularly of it then we have said ; onely it may be asked if there be such a concupiscence in the believer , how doth it differ from that which is in natural men ? answ . . sin not onely dwelleth , but commandeth and reigneth in the natural man ; but though corruption dwell in the believer , and may sometimes take him captive , yet he doth not with the bensel of his sould yield to it . . a natural man is wholly one , or if there be any warring or dissention , it is but one lust striving with another , the believer is t●osome ( as they use to say ) he hath two parties or sides , and when corruption prevaileth , grace will be saying , o that it were otherwayes . . the believes discerneth his lusts far better nor he did while unregenerate , and seeth themas so many evil spirits dancing and reeling within him . . this indwelling corruption is one of his greatest weights , yea , it is exceeding weighty , and his most grievous burthen , heavier not onely then all outward afflictions , but even , in some respect , then actual transgressions , for he findeth that he is never sooner off his watch , but his evil inclination setteth on him ▪ this is his exercise , this marreth his peace , and maketh him loath himself , when the world seeth nothing in his conversation reproveable : this did much more pinch and afflict paul then his persecution , and maketh him cry out ▪ what shall i do , o wretched , o miserable man that i am , who shall deliver me from the body of this death ? all the outward afflictions and tribulations that he met with , drew never such a word from him ; he could through grace , rejoyce , yea , glory in the midst of them , but this maketh him cry out of himself as miserable , it being indeed the thing , that in it self , and in the esteem of the child of god , when at himself , maketh him beyond all things in the world look at himself as wretched and miserable , and if faith in christ were not kept up , the believer in this case would despair and give it over ; but it is neither the natural mans exercise , nor yet his burthen . . the natural man hath not a spiritual sense to favour and relish the things of god , and as little inward feeling of his corruption that is opposite to the grace of god , but outward things are only or most sweet to him : the believer relisheth spiritual things ; but remaining corruption mar●eth his satisfaction even in outward things , and the more he finds that he is satisfied with them , he is therefore the worse satisfied with himself ; if he take a glut of satisfaction in them , with more pain he vomits it up again , and it troubleth his stomach , as it were , till he get it cast out ; gods people get not leave to drink with full satisfaction of the things of the world , as natural men do ; for the believer having two parties in him . grace and corruption , whereof , while out of heaven , he is constituted ; what contenteth the one can never content the other : but the natural man having but onely one party , and being wholly constituted of corruption , he hath more delight , not onely in sinful things , but also in worldly things then the believer . the scope of all is to discover your superficialness and overliness in examining your selves , to put you to be more serious in that necessary and useful exercise , and to teach you by what command ye should most examine your selves , even by this tenth command , as being that which will make the clearest & most throughly searching discovery of your selves to your selves , and will best rid marches betwixt you and hypocrites ; to put you in thankfulness to acknowledge , and with admiration to adore the exceeding great goodness of god , in providing and giving a mediator on whom he hath laid all these innumerable iniquities of all his people , which would have sunk them eternally under the unsupportable weight of them ; to let you see how absolutely necessary , how unspeakably useful , and stedable he is to so many wayes , and so deeply guilty sinners ; and withal to lead you to improve and make use of him for doing them away , both as to the guilt and filth of them ; which when god shall , for christs sake , be graciously pleased to do , will not every believing soul have reason to say and sing to the commendation of his grace , who is a god like unto thee that pardoneth iniquity ? bless the lord , o my soul , who forgiveth all thins iniquities , who healeth all thy diseases ; to him that loved us , and washed us from our sin● in his own blood , be glory and dominion for ever . amen . finis . an alphabetick table of the chief contents of this treatise . a. adjuring of men in what cases , lawful and useful . page adjuring of devils , vvhen lawful , and when not . adjuring unre●sonable creatures in what sense lawful . advocates their sin in pleading for unjust causes , and suits . adultery , the evil and aggravations of it . three sorts of it , and which is the grossest . how many wayes one may incur the guilt of this si● . , alms , what obligation lyes upon ●s for giving of alms , or for works of charity . how great a sin , vvhen neglected . wherein this duty consists . who the fitt●st objects for alms-deeds . who are obliged to give alms. after vvhat manner , and in vvhat measure should vv● give our alms. ibid. general rules directing the time , the manner and proportion of alms. angels , visible representations of them impossible and dangero●s . when they vvere created . anger vvhen lawful , and vvhen not . appealing to god ▪ in vvhat case lawful . apparel how to be used . the sinful abuses of it . , asseverations , such as in conscience &c. whether lawful or not . , attestations vvhen lawful and binding . of attesting god ●s witness . b. back-hiting , mens sin and subtilty in it . baptism , the right administration of it required in the second commandment . how parents 〈◊〉 before the baptism of their children , how in the time of the administration of it , and how after it . several ordinary si●s of the administrators of it enumerated . the ordinary sins of the vvitnesses to it enumerated . ibid. many sins of professors in reference to their own baptism instanced . beasts , the killing of them not forbidden in the sixth commandment . how one may sin in striking of them . ibid. bigamy , how a breach of the seventh commandment . blasphemy defined and distinguished . when its against the father , vvhen against the son , and vvhen against the h. spirit . ibid. blasphemy against the holy spirit , vvhat it is not . what it is . ibid. in vvhat sense this sin is irremissible . how many vvayes on may be guilty of blasphemy . what sins do occasion others , ●specially to blaspheme . ibid. c. calumny what it is . caping or plundering of trading ships , by priva●eers unlawfull even in time of war. charity , see al●e● . chaplains , see families . commandments distinguished . in vvhat sense affi●mative commands oblidge semper , but not ad semper . ibid. . rules to know vvhen affirmative commands bind to present practise . . . rules for the better understanding of each command . , , two mo●e rules added . all these rules summarily contained in five scriptures . why some commands and not others have reasons pressing obedience , annexed . why some have promises annexed . why some have threatnings annexed . ibid. concupiscence . how in the se●sible part of the soul , and how in the rational . of habitual and actual concupiscence , with the degrees of the letter . ibid. habitual concupiscence proved to be forbidden in the tenth command . some objections answered . the first stirrings of concupiscence , though not delighted in , nor c●nsente● to , proved sinfull and against the tenth command . , the sin of these first motions held ou● i● many particulars . , how the inordinacy of these motions discovers it self . how the sin of these is not sufficiently noti●ed . ibid. that m●n in the state of nature can●●t take up the sin of these . how concupiscence in a b●li●ver differs from what it is in other men . ibid. confidence in what sense it may be put in the creature without sin . covetousness what it is how a man may endeavour to increase his estate without the guilt of it some discoveries of covetousness that in the apostles times it brought men under church censure ibid. what coveting is forbidden in the command the prohibition of covetousnes● unreasonably divided by papists into two commands . ib. covenant , every sin against god as our god in covenant is against the first command , as w●ll as sin against god as god d. da●cing the sin of it dayes . none can institute ordinary or fixed dayes for worship throughout the whole , beside the sabbath giving or receiving gifts ●n new-years day , a sinful superstitious custome despair , how a breach of the first comman●ment devil , his injections when 〈…〉 not dreams , see sleep drunkenness , the sin of it shewed in divers respects rules for preventing insobriety in drinking , whereby one may also know when in any measure guilty . how unbecoming all , and whom more especially whether ●n may drink excessively to provoke vomiting for health sake , whether drunk●nness l●ssen the guilt of sins committed in the time of it . of tipling and four-hour ●ing of drinking at making of bargaines of drinking healths ibid. of drinking at the birth of children , and when visiting women in child bed of drinking at like ▪ wakes or dr●gie● . of the multitude of taverns & ale house ▪ du●lls the unlawfulness of them duties we owe to god by the first command , summed up ● these required in the second command , summed up these required in the third command , summed a summary of the sabbath duties , ▪ why our duty to man is as particularly required in the decalogue as our duty to god f. famil●-worship ▪ wherein it consists that the scripture holds this forth is proved at length , . &c. seven reasons proving the necessity of it , that this is required in the fourth commandment , proved various wayes , that this duty is four wayes described in scripture , the right use , and also the abuse of keeping chaplaines the great advantages of conscientious going about family-duties fasting , in what sense a part of gods worship se●eral grounds of fasting ibid. twelve ordinary sins that goes before fasting twenty ordinary sins in fasting ennumerat●d , thirteen instances of ordinary failings after fasting father , how to be understood in the fifth command wh●● lo●e the father owes to the son , and what the son to the father . whether the father or the magistrate should be obeyed when commanding contrary things . ib. fornication , the several sorts of it , with its aggravations frugality what it is : eight characters of it . g. gain ▪ when lawful and honest . , several wayes of dishonest gain ●nnum●rated g●ds , who make unto themselves other gods beside the lord. gluttony , how against the command . divers considerations tending to discover when we sin in eating . to . diver's necessary rules for r●gul●ting our eating and drinking . ● h. hatred of god , how a breach of the first command . ● h●● every sin is interpreted h●●red , and every ●●en●r a hatred of god. . how ●orrupting of gods worship is reckoned hatred of god in a special manner . hair , how sinfully abused . honour , what mentioned in the fifth commandment imports . why honouring our neighbour is commanded before other duti●s of the second table ▪ wh●r●in honouring our neig●bour c●nsists , and what it imports . ibid. h●w honour differeth from love . ibid. whether outward expressions of honour be alwayes necessary , ibid. what is centrary to this ●●nour we owe to our neighbour . . whether wicked men may be honoured . . whether rich men f●ould be honoured . the place jam , ● . , . explained . ibid. how the honour we owe in a good man , differs from that we owe to others , alike in outward respects . ibid. whether we may seek our own honour , and how . how we should prefer another to our selves . . humility required by the fifth command , a threefold consideration of it . how the pagan moralists were strangers to it . the advantages of it . in what things its most necessary . the opposites of it . . to i. idleness , the sinfulness of it . , idolatry , . distinctions of it . , five wayes of more subtile heart idolatry . how to discover each of these . , the ordinary objects of this great idolatry instanced in . particulars . what be the most subtile idols shewed in six particulars . a twofold idolatry , especially forbidden to the israelites and condemned in them . the idolatry forbidden in the second command in six particulars . . jealousie , what it importeth , and how attributed to god. , ignorance of the law. the sad effects of it . . how a breach of the first command . several distinctions of it explained . ibid. how it ex●useth and how not . images of any of the persons in the bl●ssed trini●● proved to be unlawful . objections answered . , ● the command forbidding images , proved to be distinct from the first . what images may be ●awfully made . ibid. when are images of creatures abused . images of heathen gods , as m●rs , cupid ▪ &c. prohibited . impatience ▪ ●ow it appears , and how a breach of the first command . imprecations ; whether lawful or not . incest , when committed , and wherein the unnaturalness of it stands . k. knowledge of god required in the first command . . see ignorance . l. law , the excellency and usefulness of it . how the moral law obligeth ●s now . the distinction of the decalogue as a law , and as a covenant cleared . how the law was given to adam in innocency , how to israel , and how is believers now . the extent of the law shewed in seven respects . several wayes of abusing the law. some directions for right using of it . ibid. like-makes and dr●gies , the sinfulness of them . lots or lotting defined . how the use of them concerns the third command . several divisions of lots , and which of them are lawful ▪ which not . . what is necessary to lawful lotting . cautions for preventing abuse of them . , lusory lots proved unlawful . , , some objection ▪ an wered . ibid. love to god , why called the first and great commandment . what love may be allowed to the creature without breath of the first command . whether we ought to love all man alike . in what respects may we make a difference . ibid. what are the grounds of a lawful difference in our love. how love to the godly , differeth from common love to others . ibid. how we may love wicked men . ibid. what self love is lawful what not . lust how early it entred into the world . several degrees of unnatural lusts . see concupiscence . lye , what it is ▪ and when one is guilty of it . four sorts of lyes . how many wayes we wrong our neighbour by lying . of lying in court of justice , how the judge and how the advocate may be guilty as well ●s a false witness . life , the taking away of our own , cleared to be forbidden in the sixth command . how many wayes one may be guilty of this ibid. how we may sin against the bodily life of others . how against the life of their souls . , how against their life of contentment . m. marriage , how many wayes men sin in contracting of it . how one may sin against the seventh command , even in a married state . ibid. how one may sin in dissolving of marriage . , mother , vvhy mentioned in the first command . moral , all the precepts in the decalogue not moral in the same sense . see sabbath . murther , several distinctions of it . how its committed in the heart , how i● words , gestures , deeds . , how magistrates may be guilty of it . ibid. self murder how forbidden . see life . n. name , what is meant by the name of god. what it is to take this name in vain . what is necessary to the reverent mentioning of the name of god. ibid. why the taking of this name in vain , is so peremptorily prohibited . eight ordinary wayes of taking the lords name in vain . . how the name of god is taken in vain in ordinances and duties . how to prevent this sin in duties . how ●o● know vvhen guilty of it . why the taking of god ▪ name in vain , i● so threatened and punished even beyond other sins . . how it comes that this sin is so ordinary . , directions for the prevention of it . ibid. neighbour to be honoured and loved . how vve should love and honour our neighbour . . see honour and love . o. oath , five things to be considered in it . how one oath differs from an asseveration . that its unlawful to swear by angels , saints , or other creatures proved . ibid. the difference between promissory and assertory oaths , and between promissory oaths and vows , shewed . , a threefold matter of an oath , and a threefold occasion of swearing . ibid. of expresse or tacite conditions in all promissory oaths . w● ther indefinite oaths , such as these imposed in colledges , in corporations , or such as souldiers take to their officers , be lawful . what does not lose the obligation of promissory oaths , . particulars instanced . . what oaths are null and of no force . four cases vvherein the obligation of a lawfull oath ceaseth . why vvicked men keep their sinful oaths much more strictly then they do lawful oaths . ibid. what an oath super addeth to a promise . ibid. obedience . the difference between obedience to the moral law as it respects the covenant of grace , and as it respects the covenant of vvorks . see duties , command , law. omens and observations vvhen sinful and superstitious . how superstitious observations may be made of a word of scripture . oppression shewed to be a sort of rapine , and against the . command . obtestations vvhen lawful and binding , and how vve may also sin in them . p. perjury , several sorts of it , and several vvayes how one may become perjured whether one that necessitates another to swear , vvhen he has a suspicion that other vvill forswear himself , become acessory to his perjury . see oath . poligamy , how a breach of the seventh command . poverty , how men sinfully bring it upon themselves , and so violate the eighth command punishment of the iniquities of the fathers upon the children threatned in the second command , proved to mean spiritual and eternal punishment especially . three considerations for clearing how the lord does th●s punish children for the parents sin . . five ends for which the lord threatens the posterity of vvicked men . ibid. how children become guilty of the parents sin , and vvhat special need some have to repent of the sins of their ancestors . praising of god required in the . command our ordinary failings before the going about this duty . ibid. many failings in the performances of this duty enumerated . , our failings after praising prayer required by the second commandment many sins before prayer instanced . many ordinary sins in prayer . ibid. many sins while joyning with others in prayer , enumerated . many ordinary sins after prayer , instanced in . preface [ i am the lord thy god ] a preface to all the commandments ▪ but more especially to the first command . pride , in what things it appear . ● see humility . promises , vvhy annexed to some commandments rather then to others . why the fifth command is called the first command , with promise . what comfort the promise made in the second command , to the thousand generations ▪ &c. affords to believing parents , and their children what is the meaning of the promise annexed to the commandment , and how to be understood . what advantage a believer under the new testament , ●as by such temporal promises ▪ see vows . r. rapine , what it is . religion , how concerned in the duties we o● to others . riches , ten prejudices that come by them . ● right , vvhether a vvicked men has it , to any thing here . , s. sabbath , the observation of it a moral duty . three considerations for clearing the morality of it ▪ the morality of it proved from the scriptures way of speaking of it in general . the prophesies , ezekiel . , , . chap. considered . , matth. . . considered . . proved that all the . commandments are moral , and consequently this . this cleared from matth. . . jam. . . , . several peculiar remarks upon the fourth commandment , confirming the morality of it . , . four arguments drawn from scripture to prove this . , four notable witnesses to this truth . , objections answered . remembring of the sabbath imports four things . , how to reckon when the sabbath begins and ends . , what proportion of it should be bestowed on spiritual duties . several considerations tending to clear , that the fourth commandment intended not the seventh , but a seventh day primarily . , six arguments for evincing this . to some objections answered . several considerations for clearing when the sabbath begins . , divers arguments to prove that the sabbath begins in the morning , and continues till next morning . . to . . that the sabbath may be changed from the seventh day to the first ▪ proved not deregatory from the ▪ commandment . , . that it was convenient , that the day should be changed , proved . ● . that the change should be to the first day of the work ▪ proved most convenient . . that the seventh-day sabbath was actually changed to the first day proved . to . that this change is not by humane , but divine institution proved . . to . that this change was made by christ from the very day of his resurrection , proved to be probable . how the lord did sanctifie the sabbath , and we ●ought to sanctifie it . what works are lawful ●n the lords day . , eighth caveats for preventing the abuse of what liberty god allows on that day . , what is meant by a sabbath days journey . what resting on the sabbath imports , and from what we must rest . , that we are equally oblidged to the sanctification of the sabbath as they were of old . . an objection answered . wherein the peculiar holiness required on the lords day consists . , what preparation is necessary for the sabbath . particular directions for sanctifying the lords day from morning to evening . , what 's to he done vvhen the sabbath is over . how the lord blesses the sabbath . , why he has yet apart a day to himself . how magistrates are by the letter of the fourth commandment oblidged to take care that the sabbath 〈…〉 all that are under them ▪ , six aggravations of the sin of sabbath breaking . in what sense sabbath breaking i● a greater sin then the breath of any command in the second table . several vvayes vvhereby ●●e sabbath is prophaned . , some directions for preventing this sin . sacraments ▪ the right administration of them required in the second command . eighth observations concerning the sacraments in general . , five ends and uses of the sacraments . , , how the sacraments seal the proposition of a practical syllogisme , how the assumption , and how the conclusion . how we sin by saying too much weight on the sacraments 〈◊〉 several failings instanced in . how vve sin undervaluing of them seventeen vvayes ennumerated . , how vve sin in not receiving the lords-supper . many ordinary sailings before the participation of this ordinance , ennumerated . many sins on the receiving of the lords-supper instanced . many sins after partaking of this ordinance instanced . whether the admission of scandalous persons does pollute the ordinance . ▪ to sins forbidden in the first command . . ▪ how vve may find out the sins against the first command . sins forbidden in the second command . , sleep , whether we may not contract the guilt of sin vvhen sleeping . answered affirmatively . the difference between the case of sleeping ▪ men , and mad-men . ibid. seven arguments to prove the affirmative answer to the question , , , swear , see oath . superstition , see omens and observations , superiours vvhy called fathers and mothers . t. tables of the division of the moral law into two tables . three observations on the connexion of the two tables . four criptures that help to understand the second table . ibid. temperance in eating and drinking stands not in an indivisible point . see drunkenness . theft , what that forbidden in the eighth command ▪ is , with the several sorts of it . four sorts of theft more strictly taken , twent● five vvayes of stealing , or wronging the goods of others . , to how m●n sin against the command ▪ in reference to their own goods . whether theft ought to be punished with death . , threatnings why annexed to some commands , and not to others . what the meaning of the threatning annexed the ▪ command . how the threatning annexed to the . command ▪ is to be understood . see punishment . trading ▪ the lawfulness of it , and how to be managed . some general rules for right buying and selling . . w. word , the right hearing of it required in the . command . how many wayes we sin before the hearing of the word . ibid. many sins while hearing the word instanced . , many instances of sin ●s●e● ▪ the hearing of the word ▪ how a word of scripture may be superstitiously abused . worship of god , the difference between that enjoyned in the first command from what is enjoyned in the . command . , worship of images among the heathen two ●old . some distinctions of divine worship . ibid. how religious worship differeth from civil or politick . worshipping of god by images , proved unlawfull . ibid. the heathens way of worshipping images considered . ibid. the place deut. . . considered . the i●ralites worshipping the calf in the wilderness ▪ micas images , jeroboams calfs , the high places in juda considered . that such a way of worshipping god , is forbidden in ▪ ●he . command ▪ proved by five arguments . exceptions answered . ibid. will worship prohibited in the ▪ command . see more in idelatry ▪ images . unbelief , how a breach of the first command ▪ usury how forbidden . all gain by lending of money , neither contrary to equity nor charity . six considerations for clearing this . ibid. on what grounds usury might be forbidden peculiarly to the israelites . ibid. several inconveniences that follow the asse ting the unlawfulness of all profit by lent ▪ mony . whether one that lends money may contract for so much gain . ● some cautions to prevent abuses in this . , vows not only lawful , but in some cases necessary , proved . in what cases and what things lawful , and how to be gone about . , how they bind in moral duties , and how in accessory helps to duties . how and in 〈…〉 and for holiness as baptism , or others occasions , ●ind . . how the breech of them aggravates sin . . whether these aggravations render it more eligible not to vow at all . whether the simple 〈◊〉 of duty be a lesser sin , then the doing contrary to our vows whether one under conviction of failing in performing vows , can keep up his peace . how we may be helped to perform our vows to the lord. finis . a briefe catecheticall exposition of christian doctrine diuided into foure catechismes, comprizing the doctrine of the . two sacraments. . lords prayer. . ten commandements. . and the creed. twisse, william, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a briefe catecheticall exposition of christian doctrine diuided into foure catechismes, comprizing the doctrine of the . two sacraments. . lords prayer. . ten commandements. . and the creed. twisse, william, ?- . , [ ] p. printed by g. m[iller] for robert bird, and are to be sold at his shop at the signe of the bible in saint laurence-lane, london : . by william twisse. printer's name from stc. the running title reads: a catechisme. the last leaf is blank. reproduction of a photostat of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify 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and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's prayer -- early works to . ten commandments -- early works to . catechisms, english -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a briefe catecheticall exposition of christian doctrine . diuided into foure catechismes , comprizing the doctrine of the . two sacraments . . lords prayer . . ten commandements . . and the creed . london , printed by g. m. for robert bird , and are to be sold at his shop at the signe of the bible in saint laurence-lane . . the first catechisme tovching the sacraments . § . question . how many wayes doth the word of god teach vs to come to the kingdome of heauen ? answ. a two. q. which are they ? a. b the law and the c gospel . q. what saith the law ? a. d doe this and thou shalt liue . q. what saith the gospel ? a. e beleeue in iesus christ , and thou shalt be saued . q. can wee come to the kingdome of heauen by the way of gods law ? a. f no. q. why so ? a. g because we cannot doe i● . q. why can we not doe it ? a. h because we are all borne in sinne . q. what is it to be borne in sinne ? a. to be naturally i prone to euill , and k vntoward to that which is good . q. how commeth it to passe that we are all borne in sinne ? a. l by reason of the sinne of our first father adam . q. which way then doe you hope to come to the kingdome of heauen ? a. m by the gospell . q. what is the gospel ? a. the n glad tidings of saluation by iesus christ. q. to whom is this glad tidings brought : to the righteous ? a. no. q. why so ? a. for two reasons . q. what is the first ? a. o because there is none that is righteous , and sinneth not . q. what is the other reason ? a. p because if we were righteous , that is , without sinne ; we should haue no need of christ iesus . q. to whom then is this glad tidings brought ? a. q to sinners . q. what , to all sinners ? a. r no. q. to whom then ? a. to such onely as s beleeue and repent . this is the first lesson to know the right way to the kingdome of heauen . and this consists in knowing the difference betweene the law and the gospel . q. what doth the law require ? a. that u we should be without sinne . q. what doth the gospel require ? a. that we should * confesse our sinnes , x amend our liues , and then y through faith in christ , we shall be saued . q. the law requires what ? a. z perfect obedience . q. the gospel what ? a. a faith , and true repentance . § . q. where doe you learne this lesson , that iesu● christ came into the world to saue sinners ? a. b in gods word . q. where els ? a. in gods sacraments . euery sacrament teacheth vs this lesson , as we shall easily perceiue , if we vnderstand what a sacrament is ? q. what is a sacrament ? a. c a holy signe and seale of grace ▪ q. how many sacraments haue you ? a. two. q. which are they ? a. d baptisme , and e the supper of the lord. q. what is the signe in baptisme ? a. the f cleansing of the childes face or body by washing it with water . q. what is the grace signified ? a. the g cleansing of the childes soule from sinne by h washing it with christs bloud . q. christ is in heauen , we are on earth : how can his bloud wash our soules ? a. i by faith . q. haue children faith ? a. no ; k for faith commeth by hearing , and hearing by the word of god. q. why are they then baptized ? a. l god accepteth the faith of their parents . q. we are made cleane from sinne by baptisme : but are we made without sinne ? a. m no. q. why then are we said to be made cleane from sinne ? a. for two reasons . q. what is the first ? a. n because we are made free from the punishment o● sinne . q. what is the punishment of ●inne ? a. o death . q. how are we made free from it ? q. p christ died for vs. q. what is the other reason ? a. q because we are made free from the power of sinne . q. what is it to be made free from the power of sinne ? a. that sinne shall r not reigne ouer vs s though it dwell in vs. q. how doe you know whether sinne reigneth ouer you or no ? a. by repentance . if we repent sinne doth not t reigne ouer vs , otherwise it doth . q. what lesson doth this sacrament teach vs ? a. as truely as the water doth u wash the childs face , and make it cleane ; so truely doth the * bloud of christ wash our soules and make them cleane . §. . q. what is the signe in the lords supper ? a. the x eating of the bread , and drinking of the wine y to the nourishing of the body . q. what is the grace signified ? a. the eating of christs body , and drinking of christs bloud to the nourishing of our soules . q. christ is in heauen , we are on earth ; how can we eate his body and drinke his bloud ? a. by faith . so saith our sauiour , ioh. . . he that commeth to me shall neuer hunger ; he that beleeueth in mee shall neuer thirst . therefore to bel●eue in him is to drinke him . and consider in reason . q. what is the hunger and thirst of a christian , as a christian ? a. an appetite after that which conserues the life of a christian. q. what is that ? a , z the fauour of god to the par●oning of our sinnes , and to the sauing of our soules . q. what is the next way to satisfie this hunger , and to quench this thirst ? a. a to beleeue that iesus christ gaue his body to be crucified , and his bloud to be shed for our sinnes . q. what lesson doth this sacrament teach us ? a. as truely as the bread that wee eate , and the wine that we drinke ●oth nourish and comfort our bodies ; b so the body , and bloud of christ , if we eate and drinke them c by faith , shall nourish our soules vnto euerlasting life . q. how many things are required to prepare vs to the worthy receiuing of the lords supper ? a. foure things . q. what are the two first ? a. d knowledge and e faith . q. where is that taught vs ? a. in our creed , and catechisme . q. what are the two last ? a. f repentance , and g loue. q. where is that taught vs ? a. in the ten commandements . q. why is knowledge required to the lords supper , and not to baptisme ? a. because baptisme is the sacrament of our birth in christ : the lords supper is the sacrament of our growth in christ. q. what is this faith that is required ? a. h to beleeue that iesus christ gaue his body to be crucified , and his bloud to be shed for our sinnes . q. why is faith required ? a. because well we may eate the bread , and drinke the wine without faith : but we i cannot eat christs body , and drinke his bloud without faith . true ; for the eating of his body is a spirituall eating , and the drinking of his bloud is a spirituall drinking , consisting in meditation of the wonderfull loue of god the father , who , to saue our soules , spared not his owne sonne : the wonderfull loue of god the sonne , who to saue our soules , spared not his owne selfe , but gaue himselfe to suffer a shamefull death , a bitter death , and an accursed death for our sinnes : k here is the loue of christ that passeth knowledge : such is the breadth and length , and depth , and height of it , that we are not able sufficiently to comprehend it . and like as the body by feeding and drinking , doth gather strength for the better performance of all actions of nature : so the soule of a christian by meditation on this loue of christ in giuing his body to be crucified , and his bloud to be shed for our sinnes , doth gather more and more strength continually for the better performance of all actions of grace ; whether they be actions of dependance , to depend vpon him , and put our trust in him in all states , in all conditions , euen in the time of affliction , and persecution , and at the very hou●e of death ; or whether they be actions of conformitie to his will , in obeying him , and walking in the wayes of his holy commandements vnto the end ? q. why is repentance required● a. l because faith is required . for by faith we beleeue that christ died for vs. q. what ought we then to doe for him ? a. to m serue him all the dayes of our life : and sith we cannot serue him by perfect obedience ; to serue him as we can , by true repentance . q. how many parts be there of repentance ? a. foure parts . q. what are the two first ? a. to n confesse our sinnes , and to be o sorry for them . q. what are the two last ? a. to p pray to god to forgiue them for christs sake , q and to amend our liues : desiring god to giue vs grace that we may amend them . q. how many offices be there of loue ? a. three . q. what is the first ? a. to doe our r neighbour no wrong . q. what is the second ? a. to doe him good if wee can . q. what is the third ? a. if he doth vs wrong to forgiue him . q. why must we haue this loue ? a. s because we looke that god for christs sake should forgi●e vs. the second catechisme concerning the lords prayer . §. . question . say the lords prayer ? a. our father which art in heauen , &c. q. why is it called the lords prayer ? a. a because our lord and sauiour iesus christ taught his disciples thus to pray . q. why are you taught to say , our father , and not my father . a. for two reasons . q. what is the first ? a. b because god is the father of vs all . q. what is the second ? a. to teach vs to pray c for others , as well as for our selues . q. which art in heauen in what heauen doth god dwell ? a. d in the third heauen , called the e heauen of heauens . q. how many heauens are there ? a. three heauens . q. what is the first ? a. where the birds of the ayre are , they are called in scripture f the birds of heauen . q. what is the second ? a. where the sunne , moone , and starres are , they are called in scripture g the starres of heauen . q. what is the third ? a. h aboue all , where god is . q. is not god euery where ? a. i yes . q. why then is he said to be in heauen ? a. for two reasons . q. what is the first ? a. because he is there in most speciall manner . q. what is that speciall manner ? a. k he doth communicate himselfe in glorious manner to his saints and angels . god is in all creatures as the author of nature , l and communicating vnto them the gifts of nature : god is in speciall manner in his church , as the authour of grace , and m communicating vnto them the gifts of grace : but in most speciall manner he is in heauen , as the authour of glorie ; and communicating the riches of his glory vnto the angels and saints . q. what is the second ? a. to teach vs that when we pray , our affectious should be in heauen . q. do you beleeue that god is your father ? a. yes . q. and what father ? a. n an heauenly father . that is the best father : for o heauenly things are better then earthly things , p as the light of the sunne is better then the light of a candle . q. what lesson doth this teach vs ? a. therefore q he is willing to heare vs. q. for thine is the kingdome ] say this in plainer manner ? a. the kingdome is thine . q. what kingdome ? a. r the kingdome ouer all the world . q. what is the meaning ? a. s thou art king ouer all the world . q. thine is the power ] say this in plainer manner ? a. the power is thine . q. what power ? a. t ouer all the world . q. what is the meaning ? a. all power belongeth to thee . q. thine is the glory ] say this in plainer manner . a. the glory is thine . q. what is the meaning ? a. u all glory belongeth to thee . q. doe you beleeue that god is king ouer all the world . a. yes . q. and that all power belongs to him ? a. yes . q. what lesson doth this teach vs ? a. therefore he is able to helpe vs. this is the first part of the prayer , commonly called the inuocation : and it conteines the profession of our faith in god , both touching his goodnesse that he is our father , and therefore willing to heare vs. and touching his power , that he is king of all the world and therefore able to helpe vs : without this faith we cannot pray . now followeth the petition . § . q. how many petitions are there ? a. sixe petitions . q. into how many parts be they diuided ? a. into two parts . q. how many petitions be there in the first part ? a. three . q. what doe we pray for in the three first ? a. such things as immediately concerne gods glory . q. what doe we pray for in the three last ? a. such things as immediately concerne our owne good . q. say the first petition ? a. hallowed be thy name . q. say this in plainer manner . a. we pray thee that thy name may be hallowed . q. what is hallowed ? a. made holy . q. is not gods name holy already ? a. yes . q. hath it any need of our making ? a. no. q. what then is the meaning of the word ? a. made knowne to be holy . q. what is the meaning of the petition ? a. we pray thee that this holy name may be made knowne ouer all the world . thus we see the first thing our sauiour would haue vs pray for , is the knowledge of god : for he well knew t the want of this is the cause of all euill : and the knowledge of god is the beginning of all goodnesse . q. to what end doe wee pray thus ? a. to this end , that knowing him to be a god that delighteth in holines , we might therby be moued to a refer all things to the glory of his holy name . q. what is the next petition ? a. thy kingdome come . q. say this in plainer manner . a. we pray thee , that this kingdome may come . q. what is the meaning ? a. we pray thee that this word and gospel may be preached ouer all the world . q. for in reason consider : how are the kingdomes of men planted and established ? a. b by the sword . q. what is gods sword ? a. c his word . in like manner , when a king giues vs lawes , and we receiue them ; then he becommeth our king , and we his people ; so when god giues vs lawes , & we receiue them , then he becomes our king , and we his people . now his word contains his lawes . q. how many things doe we pray for in this petition ? a. for two things . q. what is the first ? a. d that god will send faithfull pastours to preach his word . q. what is the second ? a. that god will send e christian princes to giue countenance to it . q. what is the next petition ? a. thy will be done in earth as it is in heauen . q. 〈◊〉 this in plainer manner ? a. we pray thee that thy will may be 〈◊〉 in earth as it is in heauen . q. how are we able to doe gods will ? of our selues , without grace or no ? a. f not of our selues without grace . q. what doe we pray for then ? a. that god g will giue vs gr●ce to doe his will. q. as it is in heauen ; by whom ? a. by h the angels . q. why must we pray to doe gods will , as the angels doe it ? a. because i one day we shall be like vnto them in glory : therefore k we haue cause to desire to be like vnto 〈◊〉 here in grace . now 〈◊〉 how the three petitions doe cohere together . . we prayed that gods holy name might be knowne ouer all the world : . we pray that the word and gospel might be preached ouer all the world , l whereby we may be brought to the knowledge of him : and thirdly we pray that god will giue vs grace , not onely to know him , but to doe his will , euen as the angels doe it in heauen . and then we are happy , as our sauiour saith ; m if ye know these things ; happy are ye if ye doe them . q. what is the next petition ? a. giue vs this day our daily bread . q. why doe we pray for gods glory in the first place ; and then for things which concerne our good in the next ? a. because n first we must seeke the kingdome of god , and the righteousnesse thereof ; and then all other things shall be cast vpon vs , q. what is meant by bread ? a. o all things needfull for this life . q. what is meant by daily bread ? a. all things needfull for euerie day . q. what is meant by our bread ? a. p bread gotten by a lawfull vocation . q. what is meant by giue it vs ? a. that we may haue it as a gift from god. q. what is the consequent thereof ? a. that we may haue q gods blessing with it . q. how many benefits be there of gods blessing ? a. three . q. what is the first ? a. r by the blessing of god it shall satisfie our natures . q. what is the second ? a. s by the blessing of god it shall content our mindes . q. what is the third ? a. hauing eaten , and béen refreshed , by the blessing of god , we shall vse our health and strength to the seruice of god , and not to t the seruice of the world , the flesh , and the diuell . q. how many things doe we pray for in this petition ? a. for three things . q. what is the first ? a. that god will giue vs all things needfull for this life . q. what is the second ? a. that god will giue vs his blessing with it . q. what is the third ? a. that god will giue vs grace to liue in some lawfull vocation . q. what is the next petition ? a. forgiue vs our trespasses , as we forgiue them that trespasse against vs. q. what is a trespasse ? a. a sinne . q. what is a sinne ? a. the breaking of any one of gods commandements . q. what doe we pray for in this petition ? a. for forgiuenesse of sinnes past . q. doth god forgiue all men their sinnes ? a. x no. q. whom then ? a. such as y beleeue and z repent . q. what doe we pray for then in this petition ? a. that a god will giue vs repentance , for b hereby we grow to be the more assured of gods fauour in the forgiuing of our sinnes . q what is the last petition ? a. and lead vs not into temptation . q. what is the meaning of these words ? a. but deliuer vs from euill . the latter words explaine the former . q. how many sorts of euill be there in the world ? a. two sorts . q. which are they ? a. the euill of sinne , and the euill of sorrow . q. what euill is meant in this place ? a. the euill of sinne ; as appeares by the word temptation . q. what is a ●entation ? a. b euery thing that tempteth vs vnto sinne . q. what do we pray for in this petition ? a. that c god will keepe vs from sinnes hereafter . the third catechisme tovching the ten commandements . §. . question . vvhat doth the law of god teach vs ? a. d what we ought to doe . q. how many commandements be there in gods law ? a. e tenne . q. into how many parts be they diuided ? a. f into two , accordingly as they were written in . tables . q. how many commandements are there in the first table ? a. g foure . q. how many in the second ? a. h sixe . q. what is contained in the foure first ? a. our duty towards god. q. what is contained in the sixe last ? a. k our duty towards our neighbor . q. repeat the first commandement ? a. thou shalt haue no other gods but me . q. how many duties are contained in this commandement ? a. thrée . q. what is the first ? a. l to loue god. q. what is the second ? a. m to feare god. q. what is the third ? a. n to put our trust in god. q. how many things are forbidden ? a. thrée things contrary . q. what is the first ? a. o to loue the world . q. what is the second ? a. p to feare the world . q. what is the third ? a. q to put our trust in the world . q. how doe you prooue that these latter three , are contrary to the first three ? a. because the loue of the world is contrary to the loue of god. . ioh. . . r therefore the feare of the world , is contrary to the feare of god : and to s put our trust in the world is contrary to our putting of our trust in god. q. ought we not to loue one another ; especially inferiours to loue and feare their superiours ? a. t yes : but for u gods sake : but god is to be loued and feared for his owne sake . q. what is the second commandement ? a. thou shalt not make to thy selfe , &c. q. what is forbidden in this commandement , in one word ? a. x will-worship . q. what is will-worship ? a. to worship god after our owne wits and wills . q. what is commanded ? a. y to worship god according to his word . so parents looke to be serued of their children , not by doing that which they thinke will please their parēts ; but by doing what their parents command thē : so masters look to be serued by their seruāts , so princes looke to be serued of their subiects . yet the child is made after the image of god , as well as the father : the seruants as wel as the master : the subiects as well as the prince ; and therefore are able to vnderstand of themselues what is fit to please their parents , their maisters , their princes : but none of vs is of himselfe able to conceiue what is pleasing to god : for my wayes , are not your wayes : neither are my thoughts your thoughts , saith the lord : but as high as the heauens are aboue the earth ; so are my wayes aboue your wayes , and my thoughts aboue your thoughts , saith the lord. isa. . , . q. what is that worship of god which he hath commanded vs in his word ? a. it is of a different nature , according vnto different times ; vnder the olde testament , and vnder the new. q. what was the worship that god commanded in the time of the old testament ? a. it consisted in varietie of ceremonies , both touching z the place of his worship , the temple in ierusalem : and a touching the persons that performed it , which were the priests . and last of all , b touching the actions performed by them in varietie of sacrifices . q. what was chiefly meant hereby ? a. the c crucifying of christ iesus , together with all the graces and benefits which the church of god doth enioy through the death and passion of christ iesus . q. what be those benefits which we enioy by christ ? a. they are in number three . q. what is the first ? a. d our attonement and reconcilement with god , which consists in the forgiuenesse of our sinnes ? q. what is the second ? a. the e sanctification or purification of our natures . q. what is the third ? a. the f saluation of our soules . q. what is the worship of god prescribed in gods word , in the dayes of the new testament ? a. that which for the most part is meerely morall and perpetuall . q. how many parts be there of it ? a. three . q. what is the first ? a. the g ministry of the word in the preaching and hearing of it . q. what is the second ? a. the h exercise of prayer . q. what is the third ? a. the i administration , and participation of the sacraments . q. what is forbidden ? a. the contraries vnto these . q. what is contrary to the ministery of the word ? a. two things . q. what is the first ? a. the k contempt of it . q. wherein doth this consist ? a. in two things : to wit , the l disuse thereof , or the vse thereof in an m vnconscionable manner . q. what is the second ? a. the n bringing in of a worship besides or contrary to the word of god. q. giue some example● hereof ? a. o as the sacrifice of the masse amongst papists . q. what els ? a. the p making of images to superstitious endes , the q placing of them in churches , & r worshipping of them . a. what else ? a. the s worshipping of reliques . q. what els ? a. the t consecrating of oyle , creame , salt , &c. q. what is contrary vnto prayer ? a. two things . q. what is the first ? a. the u neglect , or disuse of prayer . q. what is the second ? a. an vnlawfull vse of prayer . q. wherein doth this consist ? a. in two things . q. what is the first ? a. in x praying without a right faith . q. wherein doth that consist ? a. in y praying vnto any other saue vnto god : in praying in z any other name then in iesus christ. q. doe papists transgresse in this ? a. yea. q. how many wayes ? a. in praying vnto saints , in praying vnto angels , in praying vnto images . q. what is the second ? a. in praying without right affections . q. how many wayes is that committed ? a. two wayes . q. as how ? a. in praying superstitiously , or in praying profanely . q. how superstitiously ? a. z in praying in a tongue they vnderstand not , as papists . q. how profanely ? a. a in praying without due reuerence , and deuotion . q. what is contrary to the right administration of the sacraments ? a. two things . q. what is the first ? a. the b contempt of gods institution . q. how is that committed ? a. two wayes . q. what is the first ? a. c by not comming to the lords table . q. what is the second ? a. by d receiuing it vnworthily , when we doe come . q. what is the second way in generall ? a. by e bringing in our owne institutions , as the papists haue brought in fiue sacraments more . q. what is the third commandement ? a. thou shalt not take the name of the lord thy god in vaine , &c. this is both a bidding and a forbidding commandement . q. what is commanded in this commandement ? a. to take gods name . q. what is forbidden ? a. to take it in vaine . q. vnder this generall duty of taking gods name , how many duties are commanded in speciall ? a. two. q. what is the first ? a. f to pray vnto him . q. what is the second ? a. g to sweare by him , q. what is the difference betweene prayer commanded in the second commandement : and prayer commanded in this third commandement ? a. solemne prayer is commanded in the second : briefe eiaculations vpon occasion , in the course of our common affaires , is commanded here . q. how many things in speciall are forbidden , vnder the generall of taking gods name in vaine ? a. two. q. what is the first ? a. to pray in vaine . q. what is the second ? a. to sweare in vaine . q. what is it to pray in vaine ? a. to h pray with our lips , when our hearts are farre from him . q. how many wayes may we sweare in vaine ? a. thrée wayes . q. what is the first ? a. i by swearing falsly . for k ieremie saith , thou shalt sweare in truth . q. what is the second ? a. by swearing l rashly : for m ieremie saith , thou shalt sweare in iudgement . q. what is it to sweare rashly ? a. to sweare without iust cause . q. how many iust causes be there of an oath ? a. two. q. what is the first ? a. when the n magistrate putteth vs to it . q. what is the second ? a. when o voluntarily we take it , to end strife among our neighbours . q. what is the third ? a. by p swearing wickedly . for q ieremie saith , thou shalt sweare in righteousnesse . q. what is it to sweare wickedly ? a. to r bind our selues with an ●ath , or to vow some wicked thing . as the iewes ; s forty of them bound themselues with a vow , that they would neither eate nor drinke till they had killed paul. such oaths are better broken then kept : all the sinne is in the making of them ; for how contradictious is it , to desire that god would be reuenged on vs , if we doe not dishonour him . q. how many wayes els may we transgresse this commandement ? a. three wayes . q. what is the first ? a. by taking gods word in vaine . q. what is the second ? a. by taking gods sacraments in vaine . q. what is the third ? a. by taking his workes in vaine . q. what are these works of god which we may take in vaine ? a. workes of mercy , and workes of iudgement . q. how are gods workes of mercy taken in vaine . a. when t we are not thereby prouoked vnto thankfulnesse , and obedience . q. how are gods workes of iudgement taken in vaine ? a. when u we are not thereby stirred vp vnto repentance . q. what is the next commandement ? a. remember that thou keepe holy the sabboth day , &c. q. what is commanded in this ? a. to keepe it holy . q. what is forbidden ? a. to profane it . q. what is it to keepe it holy ? a. to performe the duties of the day . q. of how many sorts are the duties of the day ? a. of two sorts , publike and priuate . q. what are the publike duties ? a. to x come to church to heare the word of god y read , and z preached ; to a pray ; to b sins psalmes , to c receiue the sacraments . in few words , the exercise of the word , and prayer . q. what are the priuate exercises ? a. partly common , and partly proper . q. what are the common ? a. the exercise of the word and prayer ; but in reference to the publike . q. what are the proper exercises in priuate ? a. conference and meditation . §. . q. what is the first commandement of the second table ? a. honour thy father and thy mother . q. what is the dutie commanded in this commandement ? a. the duty that we owe to euery one in respect of his place in the common-wealth . q. how many sorts of men are meant by father and mother . a. thrée sorts . q. who are they ? a. first naturall parents . q. * children must honour them . and who els ? a. masters . q. d seruants must honour them . and who els ? a. princes , and magistrates . q. e subiects must honour them . what is meant by honour ? a. f obedience . q. must they obey them in all things ? a. g no. q. in what then ? a. h in things indifferent . q. what are things indifferent ? a. such things as god hath neither commanded nor forbidden . q. how many things are commanded in this commandement ? a. thrée things . q. what is the first ? a. the h duty of inferiours to the●r superiours . q. this is expressed . what els ? a. the i duty of superiours to their inferiours , as of parents to their children : masters to their seruants ; princes to their subiects . q. this is implyed by the rule of relatiues . what els ? a. the duties that equalls ought to performe one to another among themselues ; as to respect one another ; to be k courteous one to another ; & to l honour one another : for all their duties can be referred to no other commandement , then to this . q. what is the sanction of this commandement ? a. that thy dayes may be long in the land , which the lord thy god giueth thee . q. what is promised in this ? a. long life . q. haue all the children of god length of life ? a. they haue , two manner of wayes . q. what is the first ? a. m they haue the blessing of long life in this world , like as they haue the blessing of health euen in sicknes ; and the blessing of wealth euen in pouertie ; so n farreforth as all states and conditions worke for their good . q. what is the second ? a. the sooner they die here , the sooner they enter vpon life in the kingdome of heauen : so that the shorter it is here , the longer it is there . q. indeed the land of canaan was a figure of heauen : but haue not the wicked long life sometimes ? a. o yes , in this world ; but it is a cursed , not a blessed life vnto them : and it is but a life in sinne ; which the scripture accounteth death rather then life . q. what is the next commandement ? a. thou shalt doe no murther . q. what is forbidden in this commandement ? a. p unmercifulnesse , or cruelty . q. what is commanded ? a. q mercy , and all the workes thereof . q. the workes of mercy ; of how may sorts are they ? a. of two sorts . q. what are they ? a. either concerning r the body , or concerning the s soule . q. what are workes of mercy concerning the body ? a. to t féed the hungry ; so refresh the thirsty ; to cloath the naked ; to succour them that are harbourlesse , to visit the sicke , &c. q. what are workes of mercy concerning the soule ? a. to instruct , to exhort in righteousnesse ; to desire and labour the good and u saluation of mens soules . q. which of these two sorts are the worthiest workes ? a. workes of mercy conce●●ing x the soule . q. how many wayes may this commandement be transgressed ? a. two wayes in generall . q. as how ? a. either inwardly , or outwardly . q. how inwardly ? a. by two passsions , of y anger , and z malice . q. what is anger ? a. the desire of reuenge . q. is all reuenge forbidden ? a. no. q. what is forbidden , and what is not ? a. d priuate reuenge is forbidden : publike is not . q. what is publike reuenge ? a. reuenge taken by the hand of the magistrate , vpon a malefactour : and d this is lawfull ; for it is gods e vengeance . q. how many wayes is this commandement transgressed outwardly ? a. thrée wayes . q. as how ? a. by lookes , by words , by deeds . q. how , by lookes ? a. as when a reuengefull mind , or malitious heart betrayeth it selfe by f sowre lookes , or frowning countenance . q. how by words ? a. when the irregular passion of our hearts breakes out into euill g spéeches . q. how by deeds ? a. foure wayes . q. what is the first ? a. by h smiting of our brother . q. what is the second ? a. by i wounding of him . q. what is the third ? a. by k mayming of him . q. what is the fourth ? a. by l killing of him . and herein in are diuers degrées , according as the parties murthered come néerer to vs in propinquitie of bloud ; m as the father or n mother murthering the child : the child o murthering his owne father : or the brother p his brother : vntill we come to the highest degree of sinne in this kind , which is , when a man layeth violent hands q vpon himselfe . q. what is commanded in this commandement ? a. to speake nothing but r good vnto him : to doe him all the good s we can . q. what is the next commandement ? a. thou shalt not commit adultery . q. what is forbidden in this commanded ? a. intemperancie , in a word . q. what is commanded ? a. the vertue temperance . q. what is temperance ? a. the moderation of the pleasures of the flesh . q. how many sorts are thereof ? a. two sorts . q. which are they ? a. sobrietie , and chastitie . q. what is contrary to sobrietie ? a. in meates gluttonie : in drinks drunkennesse . q. what is contrary to chastity ? a. unchastity , or the sinne of vncleannesse . q. how many wayes is this commandement transgressed ? a. two wayes in generall . q. as how ? a. inwardly , or outwardly . q. how inwardly ? a. by an vnchast , or t intemperate heart . q. how many wayes outwardly ? a. thrée wayes . q. what is the first ? a. by u wanton lookes . q. how els ? a. by x wanton words . q. how els ? a. by wanton y deeds ; whereof there are many degrees in sinne , vntill we rise to the highest in this kind , which is called the sinne of z sodomie . q. what is the next commandement ? a. thou shalt not steale . q. how many things are forbidden in it ? a. two things . q. what is the first ? a. to z liue without a vocation . q. what is the second ? a. to be a discontented with our meanes which we raise out of our vocation . q. what is the third ? a. to b wrong our neighbour in his goods . q. what is commanded ? a. thrée things . q. what is the first ? a. to c labour in some lawfull vocation . q. what is the second ? a. contentment with our estate . q. what is the third ? a. to d helpe our neighbour in his estate . q. how many wayes may this be transgressed ? a. two wayes ; inwardly , or outwardly . q. how inwardly ? a. by couetousnesse and discontent . q. what is couetousnesse ? a. e a desire of riches . q. what is it to be rich ? a. to abound in things g more then are necessary . q. things necessary , of how many sorts are they ? a. of two sorts . q. as how ? a. either necessary to our person ; or necessary to our vocation . q. outwardly how is it transgressed ? a. two wayes . q. which are they ? a. manifestly , or closely . q. manifestly , how many wayes ? a. by h violence , or i deceit . q. how by violence ? a. by robbery . q. how by deceit ? a. by filching , stealing , couzening , &c. q. closely how many wayes ? a. k as many wayes as be trades in the world . q. what is the next commandement ? a. thou shalt not beare false witnes against thy neighbour . q. what is forbidden herein ? a. all l lying , and dissimulation . q. what is commanded ? a. m truth and plaine dealing . q. how many wayes may this commandement be transgressed ? a. two wayes . q. which are they ? a. by excesse , or by defect . q. how by excesse ? a. by speaking more then the truth . q. is it alwayes a sinne to speake more then is truth ? a. n yes alwayes . q. how by defect ? a. in speaking lesse then is truth . q. is it alwayes a sinne to speake lesse then is truth ? a. o no , p vnlesse we are called to speake the whole truth . q. what is the last commandement ? a. thou shalt not couet . q. what is forbidden herein ? a. first q motions vnto sinne . q. what are first motions vnto sinne ? a. r such as arise before the will consent vnto it . q. what is commanded ? a. s first motions vnto good . q. how may we cause these first good motions to arise within vs ? a. t by frequent meditating , and talking of good things , u and by prayer . q. what is the end of the law ? a. to x driue vs vnto christ ? the fovrth catechisme expounding the creed . §. . question . vvhat doth the creed teach vs ? a. f what we ought to beléeue . q. how many articles be there of our creed ? a. twelue . q. into how many parts are they diuided ? a. into two parts . q. the first teacheth vs what we ought to beleeue , concerning whom ? a. concerning god. q. the second concerning whom ? a. concerning gods church . q. how many articles are there concerning god ? a. eight . q. how many concerning his church ? a. foure . q. how are those eight diuided which concerne god ? a. into three parts . q. whom doth the first part cōcerne ? a. god the father . q. whom the second ? a. god the sonne . q. the third whom ? a. god the holy ghost . q. how many articles be there concerning god the father ? a. one , and but one . q. repeat it ? a. b i beleeue in god the father almighty maker of heauen & earth . q. what is the article called ? c a. the article of gods prouidence . q. why doe you say i beleeue in him ? d a. e i put my trust and confidence in him , i hope to be saued by him . q. what is the thing you do beleeue ? a. that there is a god the father who is almighty , for he made both heauen and earth . q. how many parts hath this article ? a. two parts . q. what is the first ? a. f whereby we beléeue that god made all things . q. what is the second ? a. g whereby we beleeue that he doth preserue and gouerne all things . q. the things which god made , of how many sorts are they ? a. of two sorts . q. which are they . a. h uisible , and inuisible . q. what are visible creatures ? a. i such as may be séen ; as all sorts of bodies . q. what are inuisible creatures ? a. k such as cannot be seene , as angels and soules of men . q. of how many sorts are the angels ? a. of two sorts , as l good and bad . q. what are the bad called ? a. deuils . q. did god make the diuels ? a. m yes ; he made the diuels ; but hee did not make them diuels ; he made them angels of light ; they made themselues diuels by sinne . q. how many articles are there concerning god the sonne ? a. six . q. into how many parts are they diuided ? a. into two parts . q. what doth the first part concerne ? a. his person . q. what doth the second part concerne ? a. his office . q. what is the person of iesus christ ? a. n such a person as consists of two natures , god , and man. q. how many articles are there concerning the person of our lord iesus christ ? a. two , as he consists of two natures , god and man. q. repeat the article concerning his godhead ? a. and o i beléeue in iesus christ , p his onely sonne , our lord. q. why doe you say , i beleeue in him ? a. q i put my trust , and confidence in him , and hope to be saued by him . q. what is the thing you beleeue herein ? a. that there is also a god the son : r and that iesus of narareth of whom we read in the gospell is hee . q. are not we also the sonnes of god ? a. s yes . q. why is he then said to be the onely sonne of god ? a. he is the sonne of god t by nature , and by personall vnion : u we are the sonnes of god by grace , and by adoption . q. repeat the article concerning his manhood ? a. which was x conceiued by the holy ghost , y borne of the uirgin mary . q. what is the thing you beleeue in this article ? a. that this sonne of god became a y man , but after z a wonderfull manner . q. how doe you proue that he became man ? a. because he was borne of a woman . q. how after a wonderfull manner ? a. for two reasons . q. what is the first ? a. because he was conceiued by the holy ghost . q. what is the second ? a. a because he was borne of a uirgin . q. why was he thus conceiued and borne ? a. that b he might be without sin . q. why was he to be without sin ? a. that c he might saue sinners . q. how many articles are there of his office ? a. foure . q. what is the office of christ ? a. the office of a d sauiour . q. how many parts hath it ? a. two. q. what is the first ? a. e to die for vs. q. what is the second ? a. to f ouercome death for vs. q. how many articles are there concerning his dying for vs ? a. one , and but one . q. repeat it ? a. he g suffered vnder pontius pilate , was h crucified , i dead , and k buried , l he descended into hell . q. what did he suffer ? a. death . q. what death did he suffer ? a. the death of the crosse . q. what death was that ? a. m a putting to death by the racke . q. vnder whom did he suffer ? a. under pontius pilate . q. what was he ? a. the romane iudge that condemned him . q. how many articles are there concerning his victory ouer death ? a. three ; as he ouercame death by thrée degrees . q. what are they called ? a. the articles of his exaltation , as the former , the articles of his n humiliation . q. repeate the first ? a. the o third day he rose againe from the dead . q. what article is this ? a. the article of his resurrection . q. why the third day ? a. p because it was prophecyed of him , that he should see no corruption . q. what is the second ? a. the article of his ascension . q. repeat it ? a. he q ascended into heauen ; and there he r sitteth at the right hand of god the father almighty . q. whither did he ascend ? a. to the right hand of god. q. hath god a right hand , or a left , in proper speech , as we haue ? a. s no. q. how is it then spoken ? a. figuratiuely . q. what then is meant by it ? a. two things . q. what are they ? a. t first the honour god hath giuen him ; secondly the power u god hath giuen him . q. he sitteth ] is sitting spoken properly or figuratiuely ? a. u figuratiuely . q. what is meant by it ? a. two things . q. what are they ? a. first x to shew that the workes of our redemption is finished ; y secondly to represent his state , or maiestie . q. what is the third article ? a. the article of his comming to iudgment . q. repeate it ? a. z from thence he shall come to iudge both the quicke and the dead . q. what is meant by quicke ? a. a those , who shall be found aliue at that day . q. what is meant by the dead ? a. b all that haue departed this life from the beginning of the world . q. how many articles be there concerning god the holy ghost ? a. one and but one . q. repeate it ? a. c i beléeue in the holy ghost . q. why do you say i beleeue in him ? a. i d put my trust and confidence in him ; and hope to be saued by him . q. what is the thing you beleeue ? a. e that there is also a god the holy ghost . q. are these three gods ? a. f no , though thrée persons , yet but one god. § . q. how many articles are there of gods church ? a. foure . q. into how many parts are they diuided ? a. into two parts . q. what doth the first part concerne ? a. the being of the church . q. what the second ? a. the benefits this church obtaineth , by iesus christ. a. how many articles are there of the being of the church ? a. one and but one . q. repeate it ? a. g i beleeue the holy catholike church , h the communion of saints . q. why doe you say i beleeue the church , and not in the church ? a. wee doe beleeue there is a church ; i but we doe not beleeue in the church , but in god ; the church at the best is but a company of men . q. what is the church ? a. k a company of gods children . q. how many sorts of churches are there ? a. two sorts . q. what are they ? a. l triumphant and militant . q. what is the church triumphant ? a. the m company of gods children in heauen . q. why is it so called ? a. n because they are out of all danger , and so doe triumph . q. what is the church militant ? a. the company of gods children here on earth . q. why are they thus called ? a. o because they fight the lords battels against the world , the flesh , and the diuell . q. what church is here meant ? a. the church militant . q. what doe you learne here ? a. that god hath a church , p and will haue to the end of the world . q. how many properties doe belong to this church ? a. three . q. what are they ? a. first it is q holy : secondly r catholike : thirdly it hath a s communion betwixt the members of it . q. holinesse , of how many sorts is it ? a. of two sorts . q. what are they ? a. t holinesse of faith , and holinesse of life . q. holinesse of faith , what is that otherwise called ? a. our x iustification . q. what is holinesse of life otherwise called ? a. our y sanctification . q. is holinesse of faith perfect or imperfect ? a. z perfect holinesse . q. how so ? a. in regard of the obiect thereof . q. what is the obiect ? a. a christ , and his righteousnes . q. holines of life , is that perfect or imperfect ? a. imperfect . q. of how many sorts is holines of life ? a. of two sorts . q. which are they ? a. there is a legall holines , according to the law ; or euangelicall , according to the gospell . q. what is legall holines ? a. to a be without sinne . q. is this holines required of gods church ? a. b no. q. what is euangelicall holinesse ? a. to c confesse our sinnes ; to be sorry for them ; and to amend our liues . q. is it required of gods church ? a. d yes . q. what is the second propertie ? a. it is catholike . q. what is catholike ? a. universall , or ouer all . q. ouer all what ? a. e ouer all parts of the world . q. is the church of god ouer all parts of the world ? a. f it is , or may be ; it is not now tyed to any place . q. what is the third propertie ? a. g it hath a communion betweene the members of it . q. how many sorts of famous communions are there ? a. thrée . q. what is the first ? a. h a naturall communion , & that is in bloud betwéene parents & children . q. is this communion here meant ? a. no. q. what is the second ? a. i a ciuill communion , consisting in gouernment . q. is this the communion ? a. no. q. what is the third ? a. k a spirituall communion . q. is this the communion incident to gods church ? a. l yes , this is it . q. wherein doth it consist ? a. m in the root and the fruits . q. what is the root ? a. n the spirit of god. q. what are the fruits ? a. the graces of gods spirit . q. what are these graces ? a. partly inward , and partly outward . q. what are the outward ? a. the o word of god , and the sacraments . q. what are the inward ? a. diuine , or morall . q. what are the diuine ? a. o the three theologicall vertues , faith , hope , and charity . q. what are the morall ? a. all morall vertues sanctified by the spirit of god. q. how many benefits doth the church obtaine by christ ? a. three , expressed in three articles . q. what is the first ? a. p forgiuenes of sinnes , in this world . q. what is the second ? a. the q resurrection of our bodies at the end of this world . q. what is the third ? a. r life euerlasting , in the world to come . finis . notes, typically marginal, from the original text notes for div a -e a ier. . . , . . b mar. . . . c rom. . . d deu. . . ez. . . gal. . . e mar. . . f gal. . . g rom. . . h eph. . ioh. . . 〈…〉 i col. . k ●● . ● . . l rom. . . m ● . cor. ● . . n eph. . 〈◊〉 tim. . ● . o . ioh. . . kin. . . iam. . . p mat. . ● . q . tim ● . r cor. ● . . act . s . pet. ●● , . rom. . . u gal. . * mat. . ioh. . x ma● . . mat. . . y eph. . z iam. ● . . a mar. . . heb. . . b . tim. 〈…〉 . c ●om . . 〈◊〉 . d mat. . ● . e mat. . ● . . cor. . ▪ f ● . pet. . ● . ● . cor. . . g act. . & . . h . ioh. . . i rom. . . & ● . . k rom. . . l . cor. . . gen. . . m . ioh n gal. . . . . thes. . . o rom. . . gen. . p gal. . q rom. . . . . r rom. . . s rom. . . t . tim. . . u . pet . 〈◊〉 . . king. . . * ioh. ● . ● . x mat. , . . y ps. . . z ps. . . & . , , . a ioh. . . ioh . . b ioh. . . . . c ioh. , d . cor. . . . e luk. ● . . . f luk . . . cor. . . . g mat. ● . . h cal. . i ioh. . . k eph. . . . l gal. . . luk. . . . m . cor. . . n mar. . o . cor. . p luk. . 〈◊〉 . q mat. . r . cor. ● , , , . s eph. 〈◊〉 . notes for div a -e a luk. . , . b mal. . . iob . . c eph. . . mat. . . d . cor. . . e . chron , . . f gen. . . hos. . . g gen. . . . h kin. . . . . i psal. , . . k mat. . . reu. . . l act. . . m ez. . . n mat. . o col. . . p . pet. . . q luk. . r dan. ● . . . . ps. . s ps. . . rom. . . chr●n . . . t ps , . . ioh. . mat. . . u . chro ▪ ● . . t . thes. , . a . cor , . b rom. . . c eph. . heb. . . ps . . d ier. . . mat. ● . ▪ e 〈…〉 f ioh. . ● . cor. ● . ● . g heb. . . h 〈…〉 i 〈…〉 k 〈…〉 l act. . . . cor. . . m 〈…〉 n 〈…〉 o deut. . ● . p . thes. . . q 〈…〉 r hag. . . s pro. . . . tim. . t deut. . . ezec. . . ioh. . . x deut. . iam. . . pro. . ps. . . iohn . . . mat. . y luk. . . z luk. . act . . a . tim. . . act. . . & . . b ps. . . b iam. . ● . mat. . . . cor. . . c ioh. . ● . notes for div a -e d luk. . , . e ex. . deu . . & . f ex. . , deut . ● ▪ g eph. . . mat. . 〈◊〉 h mat. . . luk , . . k mar. . . l deu. . ● . m deut. . . . n ps. . . ier. . . iob. . . o . ioh. . . p is. . . ier. . . q pro. . . ps. . ● . & . . r is. . . is. . , . s ps. . . ier. . . t mat. . , . u mat. ● . , . x ps. . , . . . num. . . hos. . . y ps. . . is . . & . . z ez. . , . a ex. . b leu. . , . c ioh. . heb. . . . d leu. ▪ e ezek. . . heb. . . f deut. . . g esd. . . . . luk. . , . act. . eph. . , . . tim. . . h . tim. . . mat. . act. . . ib. . . ib. . . i act , . . . . k luk. . . l act. . . m luk. . , . &c. ier. . . ezek. . . n isa. . ● . ier. . . kin. . . o heb. . . . & . . . . . . . & . . p ex , , . q num. kin. . r ●x . . . reu. . . s iud. . gen. . . ex. . . iosh. . . t rom. . . u ps. . . x ps. . . y phil. . . z ioh. . . heb. . ioh. . . tim. . reu. . . z cor. a ier. . . b mat. . . c ex. . . . chron. . . luk. . . d . cor. . . e mat. . ● f ps. . ● . g deut. . . & . . iosh. . . is. . . ier. . . am. . . zeph . . h ier. . . i ier . ●eu . ● . k ier . l iosh. . , . leu. . . m ier. . ● . n ex. 〈◊〉 , . o gen ▪ . & . . ps. ● . . p . kin. . . . kin . . q ier . . r as befor● s act . . t isa. . . ier. . , . u ier. . isa. . . x act. . . luk . . y act. . . z act. . . luk. . . a act. . . b . cor. . . c act. ▪ * mal. . . leu. . , d tim. . . e . pet. . . f eph. . . ● . pet. . ● pet. . g act. . 〈◊〉 . . . luk. h col. ● . . h . pet. . ● rom. . i col. . . eph. . . k eph . . l pet. . ▪ rom. . . m pro. . . eccl. . . n rom. . . o is. 〈◊〉 . . p pro. . . q mal. . . r luk. . . iam. . . s iud. . t mat. . . u mat , , . luk. . . x mat. . . y mat. . . z . ioh. . . d rom. . . pro. . , & . . d rom. ● . . e ioh. . . f gen. . . mat. . . g mat. . act. . . h act. . i luk. . , k ex. . . l ex. . . ●en . , . m kin. . ier. . . . chron. . . n . king. . . lam. . . o is. . . p . sam. . . q . sam. . . r gen. . . s luk. , . rom. . . eph. . . t mat. . . & . u . pet. . . x eph. . . y . cor. . . leu. . gen. . . iob. . . z ezek. ● . rom. . z ezech. . . pro. . . a pro. . 〈◊〉 . & . . a bak . . . b . thes. . . c . thes. . , . heb. . . d eph. . e eccl. . . pro. . g luk. . . pro. . , h leu. . . ps. . . i eph. . . k thes. . . l . tim. . reu. , m ps. . , . n leu. . . mat. . . o gen. . . p . king. . . act. . . gen. . . q rom. . r rom. . . iam. ● . . s rom. . . t ps. . . & . , , , . , . u ps. . x rom. . gal. . . & . . notes for div a -e f a. tim. . b heb. . . c gen. . . ioh. . d gen. . e ps. . . f heb. . . g rom. . . ps. . ioh. . . act. . h col. . . i ps. . . k gen. . . ioh. . ps. . . l iud. . m iud. . n ioh. . ● act. . . o ioh. . & . . p ioh. . q ioh. . & . . r act. , ioh. . s ioh. . t ioh. ● . . & . u ioh. . rom. . gal. . . x mar. . . y mat. . . y ioh. . . tim. . is. . . z . tim. . . a is. . b heb. . . c heb. . . d mat. . e heb . . & . f . cor. . , , . g act. . h act. . i ioh. . . k ioh. . , . l eph. . . m ps. . . . n phil. . . o . cor. ● . p act. . . ioh. . . q act. . . heb. . . r heb. . s ioh. . . luk. . . t heb. . . u mat. . . u act. , . x heb. . . y heb. . & . . z ioh. . . . act , . . . thes. a . cor. ● . ● . . thes. . ● . b reu. . . cor. . . c mat . . d ioh. . , . . cor. . . e . cor. . . ps. . . . co. . . f . ioh. . g . tim. . . h . cor. . . i ps. . . cor. . . k ps. . ▪ heb. . . gal. . . l reu. . m heb. . . n reu. . . o . tim , . . eph. . . ioh. . . p mat. . . & . . heb. . . q is. . . . pet. . . r ioh. . gal. . . act. . s gal. . . . cor. . . t rom. ▪ reu. . . x rom. . . y . cor. . . z col. . a gal. . phil. . . a rom. . . . . b iam. . . c mat. . . rom. . d . pet. . ● . e ps. . f mat . . gal. . . g ioh . . h eph. . heb. . . i . pet. . k eph. . . l eph. . m ioh. . . n . cor. . . . o rom. . o ioh. . eph. . . p . cor. . . act. . . q . cor. . . r ioh. . a brief explication of the ten commandments; intended for a help to the understandings and memories of children. / by john chishull. chishull, john. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). b wing c interim tract supplement guide c. .f. [ ] ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. b ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books; tract supplement ; a : [ ]) a brief explication of the ten commandments; intended for a help to the understandings and memories of children. / by john chishull. chishull, john. sheet ([ ] p.). printed for the authour, london, : [ ?] verse: "the lord that once took israel by the hand ..." imperfect: lacks final digit in imprint date. reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -- commentaries -- poetry -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a brief explication of the ten commandments ; intended for a help to the understandings and memories of children . by john chishvll . the preface . the lord that once took israel by the hand to bring him out from aegypts bondage , and to set him free from the oppressing crew , who vext their souls with burdens old & new , spake all these words which here explained are : mark well , and hear them with a hearing ear . the first command . the first command informs us rightly where worship must fix , whom we should love and fear ; be sure you have a god , and have but one , he that hath more is like him that hath none . love , fear , esteem , honour , desire , adore , praise , trust , believe , chuse him , to chuse no more . the second . the second sacred law directs us now to worship god , forbids to make or bow before an idol ; this excludes as vaine in worship all the froth of humane braine , injoynes us to observe with reverend awe , the sacred ordinances of his law. the third . the third command forbids irreverend use of gods most holy name , which we abuse if slightly or prophanely we shall dare to name it , but much more uncall'd to sweare : because this sin is common , is it small ? no ; such transgressours shall not scape at all . the fourth . the fourth command requires a seventh dayes rest , holy to god , comforts both man and beast ; lay by thine own works , words , and thoughts , to raise heaven-ward thy heart , by faith , hope , love and praise . this law requires thy care for thee and thine , that needfull things with good you onely joyne . the fifth . the fifth command requires a reverend awe of those whom providence or nature's law hath plac't above us , whether they be known to be our countries parents or our own : kings , rulers , parents , pastours , masters are all to be honour'd with a pious care . the sixth command . thou shalt not kill ; thus speaks the sixt command . murther 's a crying sin , pollutes a land. to th' neighbour's person , name , or goods , a willing wrong done by deed , word , thought , 's a kind of killing . miscall , revile him not ; the scriptures tell that causeless anger leads the way to hell . the seventh . take heed , fly from adult'ry , sayes command the seav'nth in order , giv'n by moses hand : beware of loose behaviour , wanton dress , words , gestures which entice to wantonness : 'bove all , observe thine heart least it should steal out by thine eye , a secret way to hell. the eighth . thou shalt not steal : this law secures thy store from fraud , and rapine , and the idle poor ; injoynes thee strictly to do all you can to further the estate of every man. just weights and ballance keep , the goods restore unjustly gotten , though it make thee poor . the ninth . when thou art call'd 'twixt man and man by oath or word to witness , speak the truth for both . raise not , nor spread a slander , to defame thy neighbour , and unjustly wound his name : the flying tale suppress ; see thou defend his credit as thine own unto the end . the tenth . the tenth commandment bids us be content with what gods providence to us hath lent : this is thy neighbours hedge , let him alone ; look not to lust , and say would 't were mine own . the goodness of this god and law admire , who would that none should wrong thee in desire . the conclusion . treasure up all these in thy youthfull heart , and let them not in age from thee depart ; but pray that he that did at first indite 'em , would once for thee in fleshly tables write 'em : so shalt thou find them to thy joyes increase , wayes of great pleasantness , and paths of peace . london , printed for the authour ▪ ● the cities x commandements, commanded to be read in all churches, by mr l. warner and the common councell. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason .f. [ ]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing c thomason .f. [ ] estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; : f [ ]) the cities x commandements, commanded to be read in all churches, by mr l. warner and the common councell. warner, john, sir, d. attributed name. city of london (england). court of common council attributed name. sheet ([ ] p.) s.n., [london : ] imprint from wing. a satire; not in fact by sir john warner or the court of common council. annotation on thomason copy: "feb. ". reproduction of the original in the british library. the cities x commandments -- the city lords prayer -- the cities creed. eng ten commandments -- parodies, imitations, etc. -- early works to . lord's prayer -- parodies, imitations, etc. -- early works to . apostles' creed -- parodies, imitations, etc. -- early works to . great britain -- history -- civil war, - -- humor -- early works to . london (england) -- history -- th century -- humor -- early works to . a r (thomason .f. [ ]). civilwar no the cities x commandements, commanded to be read in all churches, by my l. warner and the common councell. [warner, john, sir] a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the cities x commandements , commanded to be read in all churches , by my l. warner and the common councell . estote proditores . sine rex sine lex . i. thou shalt not worship any god save oliver , harry martin , and mr. warner , a trinitie in unitie , and unitie in trinitie . ii. thou shalt not make any resistance against them , or either of them , or yeeld obedience to any power , not derived from them ; neither shalt thou grave any image except of mr. warner , mounted on his palfray , with a branch of holly on his head , and a tod of yvie at his tayle ; thou shalt not when thou beholdest thy king , either bow downe to him , or worship him ; for wee of the city are zealous animals , and will cause our masters at westminster , to visit such unto the third and fourth generation , of them that hate us for our base cowardice , and will not obey our masters ordinances . iii. thou shalt not take the name of my lord mayjor in vaine , by calling him pigwidgin sectarie , or coxscomb , for wee of the common counsell will not hold him guiltlesse , that taketh his name in vaine . iiii. remember , that thou keep holy all our thanksgiving dayes , on which we feast the greedie cormorants of westminister , especially let that day , be celebrated , on which k. tom , had a dinner given him by us , to the expence of . l. on that day thou shalt doe no manner of work , thou nor thy sonne , nor thy daughter , for we have entred that day into the kalendar , and command it to bee kept holy . v. thou shalt honour no father , save the penniefathers at westminister , nor no mother save the new church , which we the sectaries of the common counsell have set up , so will we intreat our masters for thee , that thy dayes may be long in these sequestred lands which they legally and justly have ceazed on . vi . thou shalt aide and assist us of the common counsell , to imprison and murther all , that will not yeild obedience , to the decrees of our masters , at westminster . vii . thou shalt follow the example of thy lord major , and us of the common counsell , and not refraine to commit adulterie , with any well shapt woman . viii . thou shalt steale , or purloine anything , from those that are not saints of our new moddell , but that under a pretence of justice , provided thou bee invested with the power of a parliament man , a common counsell man , or committee man . ix . thou shalt beare false witnesse against thy neighbour , upon all occasions , that wee of the common counsell , call him before us , provided he be rich and worthy the screwing , thou shalt follow our example , to squeeze all men , imprison some men , and spare no man . x. thou shalt and art hereby authorized , if any warrant come to thee from us , bearing date from westminster , to take from thy neighbour , his wife his house , his oxe , or his asse , or anything that belongs unto him , all which our masters , are first to view and wee to share the reversion . all these our commandements wee require all the inhabitants of great brittaine strictly to observe , and put in practise , and we of the common counsell , will not be wanting , at all times to put you in minde of keeping the same . the city lords prayer . ovr fathers which are at westminster hallowed be your names , for that you have brought us into perfect bondage , and fgyptian slaverie , your kingdome come , which can never bee , so long as king charles is possessed with life , or any of the royall progeny , your wills are done on earth , though you breake his will that is in heaven , give us this day our daily bread ; for you have brought us to that passe , that without you , we can have nothing , and forgive us our trespasses , though we cannot forgive you , that have trespassed against us , and lead as not any more into such temptations , as for these seaven years past you have done ; now at length become honest and deliver us from those evills , that now hang over our heads , for yours is the kingdome , and the power , though you merit no glory , but we hope it will not last for ever and ever , amen . the cities creed . i believe in warner , the father of all fopperie , maker of trouble , and tumults , and in col. barkstead , his sonne by adoption , who was conceived of a dairie maid in long sutton , borne at winchester , brought up at salsbury , suffered under the heavie crosse of doing pennace , he descended into olivers favour , and rose the third day into fairfax favour , and now sitteth at the right hand of the sophies at westminster , from wgence each day , he comes to hunt out the royall partie , to judgement ; i beleive he will come to an jill end ; as also all the communion of our new saints , for that it is impossible for them , to gaine the forgivenesse of their sinnes , at the resurection of the dead , or to injoy life everlasting , amen . finis . the pattern of catechistical doctrine at large, or, a learned and pious exposition of the ten commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of christian religion in particular, proved against atheists, pagans, jews, and turks / by the right reverend father in god lancelot andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader. andrewes, lancelot, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the pattern of catechistical doctrine at large, or, a learned and pious exposition of the ten commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of christian religion in particular, proved against atheists, pagans, jews, and turks / by the right reverend father in god lancelot andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader. andrewes, lancelot, - . [ ], p. imprinted by roger norton, and are to be sold by george badger ..., london : . reproduction of original in huntington library. summary of contents: p. 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texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments. christian life. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - anna van cleave sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the pattern of catechistical doctrine at large : or a learned and pious exposition of the ten commandments , with an introduction , containing the use and benefit of catechizing ; the generall grounds of religion ; and the truth of christian religion in particular ; proved against atheists , pagans , jews , and turks . by the right reverend father in god lancelot andrews , late bishop of winchester perfected according to the authors own copy , and thereby purged from many thousands of errours , defects , and corruptions , which were in a rude imperfect draught formerly published , as appears in the preface to the reader . ecclesiastes . . fear god and keep his commandments , for this is the whole duty of man. . corinth . . . circumcision is nothing , and uncircumcision is nothing , but the keeping of the commandments of god. london , imprinted by roger norton , and are to be sold by george badger , at his shop in s. dunstans church-yard in fleet-street . anno dom. . the contents . the exposition of the introduction . chap. i. page . that children are to be taught and instructed in religion proved out of heathen philosophers , out of the law , the gospel . . that this instruction ought to be by way of catechism . what catechising is . how it differs from preaching . reasons for abridgements or sums of religion . catechizing used in all ages ; before the flood ; after the flood ; under the law ; under the gospel ; after the apostles ; in the primitive church . reasons for this custom of catechising . chap. ii. page the duty of the catechized . . to come , and that . with a right intent , . willingly , . with preparation ; which must be , . in fear , . by prayer . other rules for coming , . with 〈◊〉 , . with purity of heart , . in faith , . frequently . the second duty to hear or hearken . the necessity of hearing . the manner , . with reverence , . with fervour of spirit , . with silence , . without gazing , . hear to keep . how the word must be kept in our hearts , . by examination , . by meditation , . by conference . chap. iii. page of religion in general , and the foundations of it . the four first steps . we must come to god , as the only way to true happinesse . no happinesse in riches proved by divers reasons . nor in honour . nor in pleasure . nor in moral vertue . nor in contemplation . general reasons against them all , that felicity cannot be in any of them . because they cannot satisfie . they are not perpetual , but uncertain . in god onely is true happinesse to be found . chap. iiii. page . the way to come to god is onely by faith , not by natural reason alone , as the manichees held ; reasons against them . the way by faith more certain . the necessity of belief . rules for coming by faith . chap. v. page . that we must believe there is a god. misbelief in four things . . autotheisme . . polytheisme . . atheisme . . diabolisme . the reasons of atheists answered . religion upholds all states . the original of atheisme , from . discontent , . sensuality . chap. vi. page that there is a god , proved . . by reasons drawn out of the writings of the heathens themselves . . by the frame of the world : objections answered . . by the beginning and progresse of arts , &c. . by the necessity of a first mover . the beginning of things cannot be . . by chance . nor . by nature . . by prophecies fulfilled . . by the artificial framing the bodies of all creatures . . by the soul of man. reasons why so many atheists . natural notions of a diety . the conscience . . from the miserable ends of atheists . chap. vii . page the fourth step , that god hath a providence over man. reasons against divine providence answerd : why god permitts evil : general reasons for a providence , particular reasons from all sorts of creatures . that second causes work not , nor produce their effects of themselves without god. that gods providence reacheth to particulars . that god is to be sought , and that he rewards them that seek him . chap. viii . page the four religions in the world . of paganisme , reasons against the plurality of gods. that there can be but one god proved out of their own philosophers : that their religion was false . how man came to be worshipped . how beasts . of the miracles and oracles of the gentiles . chap. ix . page of judaisme . the positions of the jews . . that the messias shall have an earthly kingdom at jerusalem , confuted . . that jesus is not the messias . the contrary proved by jacobs prophecy . gen. . . by daniels seventy two weeks . dan. . . by diverse other reasons . . that the messias is not yet come . the contrary proved by sundry arguments . chap. x. page of christian. this religion proved to be false by seven reasons . chap. xi . page of christian religion . the truth thereof in general proved . . by the antiquity of it , out of the heathen authors themselves . . by the continuance and preservation of it . . by the certainty . by the end it leads to , viz. to god , it gives all honour to him . deprives man of all . other reasons . it restraines carnal liberty allowed by false religions ; reaches to the heart . it contains mysteries above mans capacity . teaches contempt of the world ; requires spiritual worship . confirmed by miracles beyond exception . prophecies . chap. xii . page special reasons for the christian religion , as differing from the jewish . it purgeth the soul : shews that god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the testimony of the apostles and evangelists : the knowledge of what they wrote : their honesty : the credit of the story : testimony from pagans : the star at christs birth : the crosse sacred with the egyptians : the miracles at christs death : the progresse of christianity by weak means , opposed by power and learning : contrary to flesh and blood : the excellency of the promises : power in conversions : the truth of christs miracles : the constancy of martyrs : the ends of the apostles : the devils testimony against himself . chap. xiii . page of the two chief parties that lay claim to christian religion , papists and protestants . their difference about interpretation of scriptures . the churches authority , in expounding scriptures . an additional observation out of the authors other works . rules about the sense of the scriptures . means for finding out the true sense : other means controverted . addition about the churches power in matters of faith , whether infallible . decrees of councels : consent of fathers . the pope not infallible . chap. xiiii . page christian religion divided into the law and the gospel . additions about the use of the law. that the law of christ is part of the second covenant , &c. the judgement of the author out of his other books . that the gospel is lex christi . the law handled first . reasons for this order . what the law teacheth , and what the gospel . chap. xv. page in the law four things . . the work to be done . the decalogue the pandects of moral laws . the laws moral known before moses , written in mens hearts , proved in particular . in every law there is evil to be avoided , and good to be done , both must concur . s. pauls three rules of pie , juste , sobrie . s. augustine his three rules , contrary to three rules of corrupt nature . . the manner of doing riquires , . totos , . totum , . toto tempore , . the reward . . the punishment . chap. xvi . page that the moral law of god written by moses , was known to the heathen . . the act or work was known to them , as it is proved in every precept of the decalogue , yet their light more dim in the . . . . s. pauls three rules of pie , sobrie , juste , known to them . . they knew the manner of performance , toti , totum , semper . . they knew the rewards and punishments . chap. xvii . page questions about the law. . why it was written by moses , seeing it was written before in mens hearts . how the light of nature became dim , three causes of it : it was deserved in three respects . why the law was given at this time . why onely to the 〈◊〉 . all the four parts of a law , are in the law written . . the act. . the manner . . the rewards . . the punishments . . whether any can keep the law. how god is just in requiring that which we cannot perform . an addition about power of keeping the law evangelical . adam lost his ability , not efficienter , but meritorie , god alwayes gives , or is ready to give power to do what he requires , if we be not wanting to our selves . how christ hath fulfilled the law : how we keep it by faith . . why god promises life to the keeping of the law if we cannot keep it . chap. xviii . page of the preparation before the giving of the law. . to make them willing , by consideration of . his benefits , . gods right , as lord , . their relation , as creatures , &c. . that they are his people . his benefits past and promised . three motives to love . : beauty . . neernesse . . benefits : all in god. . to make them able , by sanctifying and cleansing themselves : that ceremonial washing signified our spiritual cleansing : how we came to be polluted : how we must be cleansed . why they were not to come at their wives . of the danger and abuse of things lawful . . that they might not run too far , bounds were set . of curiosity about things unnecessary . chap. xix . page the manner of delivering the law. . with thick clouds . . with thunder and lightning . . with sound of a trumpet . the terrible delivering of the law , compared with the terrour of the last judgement , when we must give account for the keeping of it : the comparison in all the particulars . the use of this . chap. xx. page the end of the law as given by moses . . it brings none to perfection , and that by reason of mans corruption : as appears , . by the place , a barren wildernesse , a mountain which none might touch : . by the mediatour moses : by the breaking of the tables , &c. . it brings us to christ , because given by angels in the hand of a mediatour . it was to be put into the ark : given fifty dayes after the passeover : moses had a veyl : the fiery serpent : our use of the law , to know our debts as by a book of accounts ; then to drive us to seek a surety to pay the debt , viz. christ ; amd to be thankful , and take heed of running further into debt . the exposition of the first commandment . chap. i. page of the preface to the decalogue . two things required in a lawgiver . . wisdom . . authority : both appear here . gods authority declared . . by his name jehovah , which implyes , . that being himself , and that all other things come from him ; . his absolute dominion over all the creatures : from which flow two attributes . . his eternity . . his veracity , or truth . . by his jurisdiction , thy god ; by creation , and by covenant . . by a late benefit , their deliverance out of egypt . how all this belongs to us . chap. ii. page the division of the decalogue : how divided by the jews ; how by christians . addition . that the four fundamental articles of all religion are implyed in the four first precepts . of rules for expounding the decalogue . six rules of extent . . the affirmative implyes the negative , and e contra . . when any thing is commanded or forbidden , all of the same nature are included . . the inward act of the soul is forbidden or commanded by the outward . . the means conducing are included in every precept . . the consequents and signes . . we must not onely observe the precept our selves , but cause it to be kept by others , left we partake of other mens sins , which is , . jubendo , by commanding . . permittendo , by tolleration . . provocando , by provocation . . suadendo , by perswasion . . consentiendo , by consenting . . defendendo , by maintaining . . scandalum praebendo , by giving scandal . chap. iii. page rules of restraint in expounding the law. false rules made by the pharisees . of custom . addition . of the force of church customs . . three rules of restraint : . by dispensation . . by the nature of the precept . . by conflict of precepts . antinomia , wherein these rules are to be observed ; . ceremonial precepts are to give place to moral . . the second table is to give place to the first . . in the second table , the following precepts are to give place to those before . rules to expound in case of . obscurity , . ambiguity , . controversie . chap. iiii. page three general observations in the decalogue . . that the precepts are all in the second person . . all but two are negative . all but two are in the future tense . observations general from the first precept . . impediments are to be removed , before true worship can be performed . . the worship of god is the foundation of all obedience to the rest . . that spiritual worship , is chiefly commanded in the first precept . addition . about the distinction of inward , and outward worship . chap. v. page in the first commandment three things are contained . . we must have a god. . we must have the lord for our god. . we must have him alone for our god. the sinne opposite to the first is 〈◊〉 : to the second is false religion : to the third mixt religion . how our nanture is inclinable to those sins . reasons against them . chap. vi. page . in the first proposition of having a god , is included , . knowledge of god , wherein , . the excellency , . the necessity , . how it is attained . the contrary forbidden is , . ignorance , . light knowledge . what we are to know of god. impediments of knowledge to be removed . rules of direction to be followed . chap. vii . page . the second inward vertue commanded in the first precept , is faith . reasons for the necessity of faith . addition . concerning the evidence of faith , and freedom of assent . the certainty of faith . of unbelief . addition . concerning the nature of faith . means of believing . of trust in god for things temporal . the tryal of our trust . six signes of faith. chap. viii . page . the third inward vertue is fear of god. addition . of the seat of faith . reasons why god should be feared . of 〈◊〉 and servile fear . how fear and love may stand together . the sins forbidden . . want of fear , . worldly fear . motives to fear taken from gods judgements . the signes of fear . chap. ix . page . the fourth inward vertue , is humility . the nature of it . the properties of it . of pride , the nature and degrees of it . signes of pride . the punishments of pride . of forced humility . of counterfeit humility . the means of humility . the signes of humilitie . chap. x. page . of the fifth inward vertue , hope . hope and fear come both from faith. the several uses of hope . the nature and exercise of hope . of presumption and despair . reasons against both . means to strengthen hope . signes of true hope . chap. xi . page . the sixth duty is prayer . the end of prayer , gods glory . the necessity of it . the power of prayer . the parts of prayer . . deprecation . . petition . why god denies some things we ask . . intercession . . thanksgiving , which consists of , . confession . . complacency . . promulgation . . provocation of others . the excellency of praising god. the properties of true prayer . the helps to prayer . signes of faithful prayer . of causing others to pray . chap. xii . page . the seventh vertue required , is love of god. that god is to be loved . of mercenary and free love. the excellency of love. the measure of love. the opposites to the love of god. . love of the world . . self-love . . stupidity . . loathing of god. all the motives of love are eminently in god. . beauty . . 〈◊〉 . benefits bestowed . six signes of love. of drawing others to love god. chap. xiii . page . the proper effects of love. . obedience . . patience . how obedience arises from the love of god. it brings glory to god two wayes . is better then sacrifice in four respects . reasons why we should obaudire deo. there be three speakers : . god , who speaks . by his word , . by his works . . the world , . our selves . these do obloqui , gainsay what god sayes . the measure and quality of obedience . of disobedience , that it is a great sin . the degrees of it . . neglect . . contempt . motives to obedience signes of obedience . chap. xiiii . page of patience . how it arises from the love of god. the necessity and excellency of patience . afflictions are either corrections or tryals . reasons of patience in both . of counterfeit patience in hereticks and others . stupidity no true patience . 〈◊〉 thereof . of fainting under the crosse . means of patience . signes of patience . of working patience in others . chap. xv. page . the second thing required in the first commandment , to have the true god for our god reasons hereof . of true religion : this is the true pearl to be sought . three rules in seeking . the extreams of religion , . idolatry , . superstition , . profanenesse , . novelty ; of which three degrees , . schisme , . heresy , . apostacy . the means of true religion . the signes of procuring it in others . chap. xvi . page the third thing required in the first commandement is , to have onely the true god , which includes sincerity . reasons hereof . the contraries to sincerity . means of sincerity : signes of sincerity . of procuring it in others . chap. xvii . page of the last words in the first commandement , coram me , in which is implied integritie . reasons for it . of hypocrisie , and reasons against it . signes of a sound heart . an observation from the first words . non habebis . they are in the future tense , and imply perseverance . reasons for it . the extreams . . constancy in evil . . inconstancy in good . four reasons against backsliding ; signes of perseverance . of procuring it in others . the exposition of the second commandement . chap. xi . page the general parts of this commandement . . the precept . . the sanction . the precept is negative , forbids idolatry , and implies the affirmative . . that god must be worshipped as he requires . . that reverence must be shewed in the performance . reasons why this and the fourth commandement are larger then the rest . reasons for the affirmative and negative part . addition . that the making of images was absolutely forbidden the jews , and in that respect the precept was positive and reached onely unto them . addition . whether all voluntary or free worship be forbidden under the name of will-worship . chap. ii. page that god will not be worshipped by images : the several words whereby image-worship is forbidden : why god appointed the making of cherubims , and the brazen serpent : reasons against worshipping of images : the original of images : four occasions of the use of images ; some in times of persecution , some in times of peace . chap. iii. page what the romanists alledge out of the fathers , ancient liturgies and councels for images . add. . of s. chrysostomes liturgy . add. . of the second nicene councel . the words mistaken in the capitular of charls the great , and in the synod of frankford and paris . testimonies of the fathers against images . chap. iv. page the five rules of extent for expounding this commandement . of the affirmative part of it . in gods outward worship are two things : . the substance . . the ceremony . the first consists of . preaching . addition . how preaching is a part of gods worship . . prayer . . sacraments . addition . the eucharist considered as a sacrament and a sacrifice . discipline . chap. v. page of ceremonies in gods worship . the use of them . . cautions to be observed abont them . the means of preserving gods worship . the signes . addition . concerning customs and traditions of the church . the . rules of causing others to keep this commandement . chap. vi page of the manner of outward worship , no reveronce nor worship to be performed to images . . the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined . . that evasion , that not the image , but god by the image , is worshipped , taken away . . that they are lay-mens books , examined . . that images are to put us in minde of the saints , examined . addition . about images and pictures for memories sake . chap. vii . page the affirmative part of this precept , concerning the manner of outward worship . . reasons for outward bodily worship . outward honour consists . in the signe . . in the act . of the signe , by . vncovering the head . . bowing the body . of the act or deed . . by being at gods command . . by doing his work or service . of the gesture of reverence . . in publick and private prayer . . at hearing the word . . at the administration of sacraments . . at discipline . the sins against these . in publick worship must be . . vniformity . . fear . . the heart must be present . . silence . . constancy , to tarry till all be done . the means of outward worship . the signes . chap. viii . page of the second part of this precept . the sanction , or penalty . this is the first commandment with a penalty . reasons of it . the parts of this sanction . . gods stile . . a commination . . a promise . . gods stile by . his power . . his jealousie . how jealousie is ascribed to god. why humane affections are ascribed to god. chap. ix . page of the commination , wherein . . the censure of the sin . . the punishment . . in the censure . the sin , viz. of idolatry , is called . . hatred of god. how god can be hated . . iniquity . the punishment , visitation upon the children . the 〈◊〉 of this punishment , by , . the greatnesse . . the multiplicity . . the continuance . of gods justice in punishing the sins of the fathers upon the children . that it is not unjust , in respect of the father , nor . of the sin . the use of all . chap. x. page the third part of the sanction , a promise of mercy . gods rewards proceed from mercy , which is the fountain of all our happinesse . his mercy is promised to the generation : the threatning extends onely to the third and fourth . the object of his mercy , such as love him . our love must be manifested by keeping his commandements . how they must be kept . the benefit : they will keep and preserve us . the exposition of the third commandement . chap. i. page the general scope of the third commandement . of glorifying the name of god by praise . the manner how it must be done . several motives to stir men up to the duty . chap. ii. page what is meant by gods name . the use of names . . to distinguish . . to dignifie gods name in respect of his essence , attributes , and works , and how they are to be reverenced . what it is to take his name , as glorious as necessary . glorifying his name inwardly , outwardly by confessing , defending it , remembring it , honourable mention of it threefold , it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerable . applyed to our own actions by prayer , and to others by blessing , &c. of glorifying it in our lives . what it is to take gods name in vain , in respect of . the end , . agent , . the work . chap. iii. page of taking gods name by an oath . the causes and grounds of an oath . the parts of it , contestation , execration . how god is glorified by an oath . what is here commanded . . to swear . in what cases . for gods glory . mans necessity . for the publick good . the oath ex officio whether lawful or no. of private and voluntary oathes . . to swear by god , not by idols or creatures . . not to take his name in vain , but to swear in . truth , in oathes assertorie , promissorie . . judgement . . justice . against voluntary oathes , whether lawful . of swearing from the heart . the means to be used against vain swearing . the signes of keeping this commandement . of drawing others to keep it . chap. iv. page what a vow is . whether a bare purpose without a promise . whether a thing commanded may be the matter of a vow . the necessity and use of vows , in respect of god , of our selves . what things a man may vow , se , suos , sua . vows in the times of the gospel . of performing vows . qualifications in a vow , for the person , the matter . the time of vowing . of paying our vows . chap. v. page of glorifying gods name from the heart . the means of glorifying it . the signes . of causing others to glorifie it . the second part of this precept , the commination . reasons why such a threatning is here denounced . gods punishing the breach of this commandment by visible judgements . god is jealous of his name . the exposition of the fourth commandement . chap. i. page the excellent order of the commandements . why god himself appointed a set time for publick worship . why this commandement is larger then the rest . six special things to be observed in this commandement , which are not in the rest . the general parts of it . . the precept . . the reasons . in the precept . . the affirmative part what is meant by sabbath : what by sanctifying ; how things sanctified differ from other things . god sanctified it not for himself , but for us . we must sanctifie it . . in our estimation of it . . in our use of it . chap. ii. page what is commanded here . . a rest . . sanctification . rest is required not for it self , but for the duties of sanctification . reasons that the sabbath is not wholly nor principally remonial . addition . out of the authors other works declaring his meaning in two things . . that the lords day is jure divino . . that the jewish sabbath is abolisht by christs death , proved by him at large , out of scriptures , and antiquity , in his speech against trask in star-chamber . chap. iii. page additional considerations upon the doctrine of the sabbath , laid down in seven conclusions . . it is certain some time is to be set apart for publick worship , proved by schoolmen , canonists , and reasons . . certain that the law of nature doth not dictate the proportion of seven or any other in particular . . it is most probable that the seventh day was appointed by god from the beginning , as a day of publick worship in memory of the creation , and did oblige all mankinde : though the symbolical or typical rest afterwards was enjoyned to the jews onely : this proved from scripture , fathers , jewish doctors , late divines , reasons , &c. how the fathers are to be understood that deny sabbatizing before the mosaical law. . the lords day is of divine institution , proved by scripture , fathers , publick declarations of the church , edicts of princes , canonists , some schoolmen , late divines . . the fourth commandement is in force : for the moral equity , that at least a seventh part be given to god ; literally it requires onely the seventh day from the creation , not a seventh day . the day altered by the apostles by special authority . . the rest of the iewish-sabbath partly moral , which continues still : partly symbolical , which is expired . how the rest of the lords day differs from the rest of the sabbath , rest from ordinary labours forbidden by god , but the special determination left to the church . how the lords day succeeds the sabbath . . the sabbath kept with the lords day by the primitive christians till the councel of laodicea was not in a jewish manner . chap. iv. page reasons of this commandement . . gods liberality in allowing us six dayes , and requiring but one for himself . . the seventh is his own proper day . who are comprehended in the prohibition . . the master of the family . . children . . servants . . cattel . . strangers . the general reasons of this precept . . gods rest from the creation . addition . moral reasons sometimes given of a ceremonial precept . the reason why a rest , and why on this day , are different things : out of maimon , abenezra . . reason , the benefit coming to mankinde by the creation . . reason , god blessed the seventh day . chap. v. page how far this rest is to be kept . why this word remember is prefixed . such work to be forborn , which may be done before or after . necessity of a vacation from other works that we may attend holy duties . mans opposition to god , when he bids rest , then we labour , & è contra . six works in particular forbidden the jews . whether the same be absolutely now forbidden the christians . rest necessary onely for the means of sanctification , or the practise of it , as in works of mercy or necessity . sabbatum bovum & asinorum . sabbatum aurei vituli . sabbatum tyri . sabbatum satanae . chap. vi. page the second thing commanded , is sanctification , which is the end of the rest . the kinds of sanctification , publick and private . how the holy ghost works in us sanctification . the special acts wherein the sanctification of the day consists . . prayer . . the word read , and preached . . meditation of what we have heard , and upon the works of god out of psal. . . conference . . praise . . sacraments and discipline at special times . the end of these means , our sanctification , and gods glory . chap. vii . page works of mercy proper for the lords day . they are of two sorts . . first corporeal , feeding the hungry , &c. burying of the dead a work of mercy . such works proper for a festival . objections answered . . spiritual . . to instruct , counsel , and exhort . . comfort . . reproof . . forgiving . . bearing with the weak . . prayer . . reconciling those that are at odds . chap. viii . page the second rule of homogenea . fasting reduced hither . commanded under the gospel . . publick fasts for averting of evil of punishment , which is either malum grassans , or impendens , or of sin for procuring of good . . private fasts , and the causes of them . the parts of a fast . . external abstinence from meat , sleep , costly apparel , pleasure , servile work , almes then to be given . secondly , internal humiliation for sin , promise of reformation . the third rule , our fast and observation of the lords day must be spiritual . chap. ix . page the fourth rule of the means and helps to keep this commandement , viz. . places . . persons . . maintenance . . of publick places for divine worship . the place as well as the time holy , and both to be reverenced . addition . out of the authors other works , concerning the adorning of gods house , and against sacriledge in prophaning it . addition . further additions concerning churches , or places of gods worship : set places used from the beginning : the necessity of them from natural instinct . their dedication and the use of it . god is sole proprietor , as of places , so of all the churches patrimony . all humane propriety extinct by dedication : the clergy have only usum , ac fructum ; no fee-simple by the law civil or municipal in any man ; but a quasi feudum onely . chap. x. page of persons set apart for gods service . the mission , choice , the reverence due to them . the benefit received by them , spiritual , and temporal . preservers of kingdoms . humane laws and policies not sufficient , without a teaching priest , &c. examples in divers monarchies and kingdoms . chap. xi . page of maintenance for such as attend at the altar . schools and colledges , seminaries of the church . the ancient use of them among the jews , when they were in egypt , and afterward in canaan . in the primitive church , care to be taken against admitting novices or young men into the sacred calling . maintenance due by the ordinance of christ is , . tithes . reasons that the tenth is still due under the gospel , to the priesthood of christ. addition . about tithes . that the tenth part was sacred to god from the beginning by positive divine law obliging all mankinde , and still in force . the law of nature dictates not the proportion . humane laws and customs about the modus decimandi to be followed , provided that they give not lesse then the true value of the tenth , if otherwise , they are void . . oblations alwayes in use in the church . addition . about oblations some may be due and limited , by law , customs , contract , or necessity of the church ; others voluntary and free . no power in the magistrate to alienate things dedicated to god. chap. xii . page the two last rules . . the signes of keeping the day . . of procuring the observation by others . the conclusion . the exposition of the fifth commandement . chap. i. page of the sum of the second table . the love of our neighbour , how the second table is like the first . . of the act , love. how christian love differs from other love . the fruits of it . the parts of it . . the object , our neighbour . who is our neighbour . degrees of proximity , and order in love . . the manner of love , as thy self . this must appear in . the end . . the means . . the manner . . the order . chap. ii. page the division of the commandments of the second table . why this is set here between the first and second table . the parts of it , . a precept . . a promise . in the precept . . the duty , honour . . the object , father , and mother . the ground of honour . . excellency . . conjunction . the order of honouring , differs from that of love . why god did not make all men excellent , and fit to be superiours . all paternity is originally and properly in god. in man onely instrumentally . the hebrew and greek words translated ( honour ) what they properly signifie . the necessity and original of honouring superiours . government a divine ordinance . power , principality , and excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how they differ . honour due to them all : to natural parents , to the country where we live , to princes , to spiritual fathers , to magistrates . in respect of excellency of gifts , honour due . . in respect of years . . of the gifts of the minde . . of outward estate . . of benefits received . chap. iii. page the mutual or reciprocal duties of superiours and inferiours . love. . to wish well and pray for one another . the duties of inferiours . . honour . inward , and outward , . fear . . subjection and obedience , active and passive . . the protestation of our subjection , by honouring them with our estates . the manner how this duty must be performed . chap. iiii. page . . the duties of superiours in four things . addition . of the end of government , and whether the people be above their governours ? the manner how they must govern . whether honour be due to one that is evil ? whether he must be obeyed in maio ? of disobeying the unlawful commands of a superiour . add. . of obedience in things doubtfull . chap. v. page the first combination , between man and wife . the special end of matrimony , implied in three words . . conjugium . . matrimoniam . . nuptiae . the office of the husband . . knowledge to govern his wife . . conjugal love . . to provide for her and the family . the wives duties answerable to these , officia resultantia , duties arising from these . the duties of parents and children . the duties of masters and servants . chap. vi. page of tutors or schoolmasters , and their scholars or pupils . the original of schools and vniversities . mutual duties of teacher and scholar , as the choice of such as are fit and capeable . the particular qualifications of a scholar : solertia , docilitas , diligentia . . about instruction instruction helps the natural and infused light , so doth prayer and reading the word , &c. the scholars duties answerable to these . the particular duties of a teacher . the duties of those that are to be taught . the resultant duties of both . chap. vii . page of honouring spiritual fathers in the church . the excellency and necessity of their calling . four sorts of ministers in the church . . the thief . . the hireling . . the wolfe . . the good shepherd , whose duties are . . to be an example to his flock . in himself . . in his family . the peoples duty answerable to this . . to use his talent for their good . rules for doctrine , and conversation . the peoples duty . . to know their own shepherd . . to obey and follow him . . to give him double honour . of reverence . . of maintenance . chap. viii . page of fathers of our country , magistrates . the duty of all towards their own country . god the first magistrate . magistracy gods ordinance . power of life and death given to kings by god , not by the people . addition . . that regal power is only from god , proved out of the authors other writings . the ends of magistracy . . to preserve true religion . . to maintain outward peace . magistrates compared to shepherds in three respects . the duties of the supream power , viz of kings , and of inferiour officers . the duties of subjects to their prince . chap. ix . page of fathers by excellency of gifts . the honour due to them , is not debitum justitiae , as the former , but debitum honettatis . . of those that excell in gifts of the minde . the honour due to them . . to acknowledge their gifts . not to envy or deny them . nor to extenuate them . nor undervalue them : nor tax them with want of other gifts . the duty of the person gifted . . to prefer such before others , to choose them for their gifts . reasons against choice of ungifted persons . the duty of the person chosen , &c. . of excellency of the body by old age , and the honour due to the aged . . of excellency by outward gifts , as riches , nobility , &c. reasons for honouring such . how they must be honoured . . excellency by benefits conferred . benefactors are fathers . rules for conferring of benefits . the duties of the receiver . chap. x. page that this law is spiritual . the duties of superiours and inferiours must proceed from the heart . special means conducing to the keeping of this commandement . signes of the true keeping of it . chap. xi . page the second part of this commandement , a promise of long life . reasons why this promise is annexed to this commandement . how this promise is made good . reasons why god sometimes shortens the dayes of the godly , and prolongs the dayes of the wicked . the exposition of the sixth commandement . chap. i. page why this commandement is placed in this order . how it coheres with the rest . of unjust anger , the first step to murther , how it differs from other affections . of lawful anger . unlawful anger how prohibited . the degrees and fruits of it . the affirmative part of the precept , to preserve the life of another . the life of the body , and the degrees of it . the life of the soul , and the sinnes against it . the scope of this commandement . chap. ii. page of murther in general . the slaughter of beasts not prohibited , but in two cases . of killing a mans self , diverse reasons against it . of killing another : many reasons to shew the greatnesse of this sinne . the aggravations of this sinne from the person murthered . chap. iii. page the restraint of this commandement . . that kings and princes may lawfully put malefactors to death . that herein they are gods ministers . three rules to be by them observed . their judgement must not be . . perversum , nor . 〈◊〉 patum , nor . temerarium . . that in some cases they may lawfully make war. in a lawful war is required . . lawful authority . . a just cause . . a just end . and . a right manner . addition . of the causes of a just war. some other cases wherein a man may kill and not break this commandement . first , for defence of his life against sudden assaults . inculpata tutela . secondly , by chance , and without his intention . chap. iv. page the extent of this commandement . murther committed . . directly . . indirectly . a man may be accessory to anothers death six wayes . a man may be 〈◊〉 to his own death diverse wayes . of preserving life . chap. v. page of the murther of the soul. several sinnes against the life of the soul. how 〈◊〉 〈◊〉 may be accessory to the death of his soul. this sinne may be committed both by them 〈◊〉 have charge of souls , and by private persons . that this law is spiritual , according to 〈◊〉 third rule . chap. vi. page the fourth rule of avoiding the causes of the sins here sorbidden . of unjust anger , and the fruits of it . it consists of , . grief . . desire of revenge . the effects and fruits of it . . towards superiours : envy . the causes of envy : the greatnesse of this sin . . towards equals . . towards inferiours . the suppuration or breaking out of anger against superiours . . by the eyes and face . . by the tongue , . by murmuring , . tale-bearing , . backbiting . against equals , by . dissention , . brawling , . railing . the fruits of anger in superiours . . threatning . . scornfulnesse . the last fruit of anger , viz. murther of the hand . chap. vii . page of the means against anger . how to prevent it in others . how in our selves . anger must be , . just in regard of the cause . . moderated , for the measure . . we must labour for gravity . . for love without hypocrisie . the vertues opposite to unjust anger . . innocency . . charity . in the first , there is . the antidote against anger , which consists in three things . . the remedy in three more . how charity prevents anger . the fruit of charity , beneficence . . to the dead , by burying them . . to the living . and that first , generally to all . secondly , specially to the faithful . thirdly , to the poor by works of mercy . fourthly , to our enemies . chap. viii . page rules for the eradication of unjust anger . . to keep the passion from rising . . rules . . after it is risen , to suppresse it . how to carry our selves towards those that are angry with us . . to give place . . to look up to god. . to see the devil in it . of the second thing in anger , viz. revenge . reasons against it . if our anger have broken out . rules what we must do . of the act . viz. requiring one injury with another . rules in going to law . the sixth rule of causing others to keep this commandement . the exposition of the seventh commandement . chap. i. page the scope and order of this commandement . of marriage . the institution and ends of it , explicated out of genesis . , , . married persons are , . to leave all others ; . to cleave to one another . rules for those that are to marry . duties of those that are married , general and special . chap. ii. page the dependance of this commandement upon the former . the ends , for which it was given . the object of this commandement , concupiscence or lust of the flesh . the several branches and degrees of the sin here forbidden . diverse reasons against the sin of uncleannesse . chap. iii. page of the degrees of this sin . . the first motions , or cogitationes ascendentes . . suppuratio , the festering of it inwardly . . subactum solum , the fitting of the soyl , which is , . by excesse . . by idlenesse . excesse is , . by gluttony : the effects of it . opposite to which is the vertue of temperance , which consists in modo , in measure : which respects , . the necessity of life . . of our calling . . of pleasure and delight : wherein are . rules . . for the substance of our meat . . for the quantity . . for the quality . . not to eat too greedily . . not to often . . of excesse in drinking , in what cases wine is allowed . chap. iv. page of idlenesse : the second thing which fits the soyl for this sin . diverse reasons against it it consists in two things . . to much sleep . . want of exercise when we are awake . against sleepinesse . . rules for . the quantity . . the manner . of idlenesse in our callings . the remedy against sleep and idlenesse . chap. v. page the fourth degree . irrigatio soli , the watering of the soul by incentives and allurements to this sin , which are either . . in or about our selves , or . in others . of the first sort are , . painting . . strange wanton apparel . . 〈◊〉 gestures . of the second sort are , . lewd company , and obscene books . . obscene pictures , and wanton dancings . of modesty the vertue opposite . chap. vi. page the fifth degree , the breaking out of this sin . . by the eye . secondly , in the speech . thirdly , by the symptomes foregoing the act . the vertue opposite is , shamefastnesse . of the outward acts of uncleannesse . . self pollution , or nocturna pollutio , whether alwayes a sin . . bestiality . . sodomie . . whoredome , scortatio . . poligamy , whether lawful . how this sinne of uncleannesse may be committed in matrimony , some rules about mariage . how out of matrimony . . with one allied , which is incest . . with a stranger to us , but married to another , which is adultory . many aggravations of this sin . . with such as are not married , as . by keeping a concubine . . by deflouring . . by fornication and wandring lust . . by prostitution . the highest pitch of this sin , is to defend it . chap. vii . page the remedies of this sinne . . chastity of a single life . . matrimonial chastity . the meanes to preserve us from this sinne . of drawing others to keep this commandement . the exposition of the eighth commandement .   the coherence , and dependance of this commandment , upon the former . the object of it the desire of riches . the scope of the lawgiver , in respect of . . himself . . the church . . the common-wealth . . private persons . of right and propriety . how meum & tuum came in . of right by first occupancy , and prescription . reasons for propriety . of propriety , jure belli , four things included in propriety . chap. ii. page of alienation and the several sorts of it . of free alienation . illiberal , by contracts , which are of three sorts . . do ut des . . do ut facias . . facio ut des . of contracts by stipulation , promise , writings . reall contracts , by caution , pledge , &c. personal , by suerties , hostages &c. chap. iii. page of the desire of 〈◊〉 . for regulating whereof we must consider . . the order , in respect of . . the end . . the meanes . . the measure of our appetite which must be guided by four rules . of the suppuration of this sinne , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of money , the branches of it . of subactum solum , the soyle fitted . 〈◊〉 the jaundice if it . . in the eye . the foaming at the mouth . the 〈◊〉 of theft here forbidden committed . . in getting . . in the use of riches . chap. iv. page of unjust getting in general . the kindes of unjust getting . . by rapine and violence . . by fraud . the first is either under pretence of authority , or without any pretence . the former is . . for a mans own benefit . in times of war , or in times of peace : and this is either by power or authoritie , or by pretence of law. . for his neighbours detriment . vnjust getting without any pretence of authoritie or law , is either piracie by sea , or robberie by land . the affirmative part . that every one have a lawful calling . . that he labour in it . chap. v. page the second way of unjust getting . viz. y fraud , or close theft . the lawful wayes of acquiring . . by gift . . by inheritance . . by industry , wherein are to be valewed , . labour . . hazzard . . charges . of right , by damage . of money , the measure of contracts . close theft is , . in contracts . . out of contracts . in contracts , is . by selling that which cannot be sold , as , the gifts of the spirit , things annexed to spiritual offices , things consecrated to god , benefits , as loane of money &c. . when there is not a proportion between laborem and praemium . . about buying and selling , in respect of . . the measure . . the commodity . . the price . chap. vi page of theft out of contracts . this is . in the family , by . by purloyning . . mis-spending . . idlenesse . . withdrawing ones self from service . . without the family , is . of things consecrated : by 〈◊〉 . of things common , and those either publick or private . of theft personal and real . the aggravation of theft , in regard of the poor , &c. against enclosing of commons . the conclusion , about unlawful getting . chap. vii . page of the vertues opposite . . just getting . . restitution , commanded both in the law and gospel . that we must make restitution , not onely of what is unlawfully got , but of some things lawfully got . as . of what belongs to another by gift . . of things deposited . . of things found . . of things lent . . of what will prejudice the publick , if it be detained for our private benefit . chap. viii . page of the second general , viz. unjust keeping . the right use of riches is , . in respect of a mans self : the sins opposite , . parsimony , . prodigality ; two degrees of it , . to spend unreasonably , . above ones means . . in respect of others , viz. the poor , where we are to know two things : . how we held our riches , or by what tenure : . what we are to conceive of the poor . a threefold necessity , . of nature , . of our person , . of our estate and condition . several motives to communicate to the poor . chap. ix . page that this commandment is spiritual . of covetousnesse : diverse reasons against it . the means to keep this commandment . . 〈◊〉 . . to walk in our wayes , which that we may do . . we must have a lawful calling . . we must be perswaded that riches are gods gift . . we must live according to our means . . observe the rules for getting and using of riches . chap. x. page rules to be observed , . in just getting . . by donation . . by industry . . by contracts , wherein must be considered , . the need we have of the thing sold. . the use . three degrees of a just price . . pium. . moderatum . . rigidum . . in just using , wherein are rules . . concerning our selves . . for preserving our estate . . for laying it out . . concerning others , giving . to god , from whom we receive all , . to the poor . rules for the measure and manner of giving . motives to stir us up to give to the poor . of procuring the keeping of this commandment by others . the exposition of the ninth commandment . chap. i. page the words expounded . what is mean tby ( non respondebis ) in the original . addition . about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere . what is meant by ( witnesse . ) four witnesses . . god. . the conscience . . men and angels . . the creatures . what is meant by ( false , ) what by ( contra against ) what by ( proximum , neighbour . ) the coherence and dependance of this commandment . the scope and use of it . . in respect of god. . of the church . . of the common-wealth . . of private persons . chap. ii. page the necessity of a good name . the sin forbidden in general . wherein , . the root of it . . the suppuration , or rankling of it 〈◊〉 , by false surmises and suspitions . . the fitting of the soyl , by readinesse to hear false reports . . the watering of the soyl , by busying our selves in other ones affairs . chap. iii. page the outward act , of which two branches . . false words . . idle and vain words . of false speaking in general ; this is two fold . . in judgement . . out of judgement . in judgement by false witnesse . of lyes in general . six persons in every judgement , who may be guilty of false witnessing . . the judge . . by cherishing law suits . . by deferring justice . . if his judgement be , . usurped , . rash , . perverse . . the register , by making false records . . the accuser , . by accusing falsly , . upon uncertain grounds , . by prevaricating . . the defendant , . by not confessing the truth , . by appealing without cause , . by not submitting to the sentence . . the witnesse , . by not declaring all the truth , when he is lawfully called , . by not delivering the innocent , though he be not called , . by delivering the wicked by false testimony . . the advocate , . by undertaking an evil cause , . by perverting the law. of giving false testimony in elections . chap. iiii. page of false witnessing out of judgement . four things to which the tongue may do harme . the branches of this kinde of false witnessing . . contumelious speaking . . taunting . . backbiting ; which is , . by words . . by letters . . by deeds . . in all these a may be false witnesse , though he speak the truth . chap. v. page of reproof or fraternal correption , the vertue opposite to flattery . of flattery , which is . . in things uncertain . . in things certain , and those either good or evil . of boasting and vaunting a mans self , and its extream . chap. vi. page of a rash lie , an officious lye , a merry lye . four cases wherein a man seems to speak contrary to the truth , but doth not . of mendacium facti , the real lye , by 〈◊〉 . chap. vii . page the second general branch of the sin forbidden , viz. vain speech . three ends of speech . . edification . . profit . . grace and delight . of the means whereby this commandment may be kept . of suspition . rules about it . . for the manner . the exposition of the tenth commandment . chap. i. page reasons against the dividing of this commandment into two . the dependance of it . the scope and end of it . chap. ii. page the thing prohibited , concupiscence which is two fold : . arising from our selves ; . from the spirit of god. the first is either , . from nature , or . from corruption of nature . corrupt desires of two sorts : . vain and foolish ; . hurtful or noisome . the danger of being given up to a mans own lusts . chap. iii. page how a man comes to be given up to his own desires . thoughts of two sorts . . ascending from our own hearts . . injected by the devil . the manner how we come to be infected : six degrees in sin . . the receiving of the seed . . the retaining of it . . the conception . . the forming of the parts . . the quickning . . the travel or birth . chap. iv. page the wayes whereby a man is tempted of his own lust . . there is a bait . . a hook . the same wayes used by the devil and the world. the affirmative part of this precept . renewing the heart and minde . the necessity of this renovation . the meanes of renovation . a table of the supplements or additions , wherein the sence of the author is cleered in some places where it was obscure or doubtful : and some things are handled more fully , which were omitted , or but briefly touched , &c. introduct . chap. xiii . . concerning points cleer and controverted . p . of peoples submitting to the judgement of the church . p . of the churches power to interpret the scriptures . p chap. xiv . . that the moral law is an essential part of the gospel , or second covenant . p chap. xvii . . about mans ability to keep the law of christ by his grace . p com. . chap. i. . that the fundamental articles of all religion are implyed in the four first precepts . p chap. iii. . of the force of church customs . p chap. iiii. . about the distinction of inward and outward worship . p chap. vii . . concerning the evidence of faith , and freedom of assent . p . concerning the nature of faith. p chap. viii . . of the seat of faith . p com. . chap. i. . that the making of images was absolutely forbidden the jews , and in that respect that the precept was partly positive , and reached onely to them . p . whether all voluntary and free worship be forbidden under the name of will-worship . p chap. iii. . of s. chrysostomes liturgie . p . of the second councel of nice . p chap. iv. . how preaching is a part of gods worship . p . about the eucharist , whether it may be called a sacrifice . p chap. v. . concerning customs and traditions of the church p . of images for memories sake . p com. . chap. i. . what is litterally meant by taking gods name in vain . p chap. iv. . concerning the nature of a vow . p com. . chap. ii. the jewish sabbath ceremonial , the lords day unchangeable . p. of ceremonies . p. chap. iii. the whole doctrine of the sabbath , and lords day , largly handled in seven conclusions . p. chap. iiii. that moral reasons are sometimes given of ceremonial precepts . p. chap. ix . of adorning churches . p. of the antiquity , necessity , and sanctity of places for publick worship . p. chap. xii . about tythes and their morality , that they are still due , not jure naturali , but by positive divine law from the beginning . p. of oblations . p. com. . chap. iv. of the end of government , and whether people be above their governours . p. of obedience to just authority in things doubtful . p. chap. viii . that the power of princes is onely from god , proved out of the authors other writings . p. com. . chap. iii. of the causes of a just war. p. com. . chap. vii . concerning restitution . p. com. . chap. i. about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere . p. errata . page . line . read tracts of his catechizings . p. . l. . r. take away religion , and you take away faith . p. . l. r. which may be gathered out of , &c. p. . l. . r. assure p. dele ( seemeth to be according to the councel of the h. g. ) and read the same words at the end of the next line before , thus , which seemeth , &c. in the marg. adde acts . p. . l. . r. god bestoweth this gist upon the learned , yet all those that are learned have not the gift of , &c. p. . l. . aster ( fail ) adde , s. augustine against julian , and most of the fathers upon john . . affirm it , so doth the milevitan councel , and pope innocent 〈◊〉 it , 〈◊〉 now this is generally rejected . p. . l. . r. dim p . l. . dele totam lineam , and l. r. and they 〈◊〉 grounded . p. . l. . r. to make willing . p. . l. . r. brazen serpent . p. . r. 〈◊〉 p. . l. . r 〈◊〉 commandment . p. . l. . r. perfectio . p. . l. . r sences of seeing and hearing . p. . l. . r. about their necks . p. . l. . r. it lyes l. . r. make it fructifie . l. ult . r. to have . p. . r. must joyn , not &c. p. . l. . r. infernum . p. . l. . r. under the flail , &c. p. . l. . r. discover l. for ( fower ) r some . p. . l. . r. of images . p. . l. . r. 〈◊〉 . p. . l . r second cause . p. . l. . r. other proofs . l. . r. other proofs . p. . l. . r. lib. . l. . r. azor. part . moral . the two next paragraphs ought to be in ital. p. . l. . r. aetiologie . p. . l. . r. are moral . p. . l. . r. by wresting . p. . the annotation is transposed , it should come in after line . p . l. . r. kinde of 〈◊〉 . p. . l. . r. confession . p. . l . r. not to destroy any . p. 〈◊〉 . l. . r. instruct them . p . l. . r. 〈◊〉 not . p. . l. . r. they are . p. . l. . d. as are . l. . dele ( and not onely for it self , but also . ) p. 〈◊〉 . l r. layes this ground , that god would have all to be saved , this is his ultimate , &c. p. . l. . r to god. p. . l. . r. a superiour . l. . r. to profit . l. . r. thus governed . l . r. proud manner p . l . r. love of parents . p. . l. . r. and a difference l. cad . r. the apostle makes . p. . l. . r. this purpose p. . after line . the paragraph should be in italique . p. . after line . the paragraph should be in ital. p. . l. . r fieri non . p. . l. . r. not onely . p. . l. . r. crying . p. l. ult . r. in shew . p. . l. . d. with surfetting . p. l. . r. pray at some times . p. . l. . r. fruits as . l. . r. tenths and. p. . l . r. and storms . p. . l. . r. jeasts . p. . l. . r. aims at . p. . l. . d. though . l. . r. this course . p. . l. . r. not onely . p. . l. . r. fatteth . p. . l . for ( from ) r. in . p. . l. . d. not . p. . l. . r. sift . other errors there are which the reader is desired to correct . the preface reader , here is offered to thy view , a posthumous work of a reverend , and famous bishop , one of the greatest lights which the church of christ hath had in this latter age , and the glory of our english church , while he lived ; a work which may merit thy acceptance , in respect both of the author , and the subject which it handles . of the first i shall need to say little , the very name of bishop andrews proclaiming more , then if i should say that he was a judicious , profound , and every way accomplisht divine , an eminent preacher , a learned antiquary , a famous linguist , a curious critick , a living library amongst schclars , the oracle of our church , and such a priest , whose lips preserved knowledge , and at whose mouth the law was to be sought . what admirable height of learning , and depth of judgement , dwelt in that reverend prelate , he that would know , may read in those living images of his soul : and as his other works praise him in the gate , so this which is now presented to thee , though composed in his younger years , when he was fellow of pembroke hall in cambridge , will demonstrate , that the foundations were then laid of those great parts and abilities , wherewith he was furnisht , when he came to the episcopal chair , and the ground work of all those other learned labours , wherewith he afterwards enricht the church ; for in these lectures , or colledge exercises ( which were heard with the publick applause of the whole university , where scarce any pretended to the study of divinity , who did not light their candle at his torch ) it will appear , that he had even then , gone through the whole encyclopedic of divine and humane learning , and that as he was a rich magazine of all knowledge ; so he had here contracted the quintessence of all his vast studies , and the high conceptions of his great and active soul , into these lectures , as into a common treasury ; for he that shall peruse this book , shall finde , besides his perfection in all humane learning , philosophy and the arts , his exquisite knowledge in all the learned languages ; and that besides his skill in the sacred text , ( wherein his greatest excellency lay ) he had read and digested the fathers , schoolmen , casuists , as well as modern divines , that he was throughly versed in all kinde of antiquities , and histories , in theologie , moral , scholastick , and polemick , and no stranger to the laws , both civil and canon , and which seldome concur in one , that he was eminent , as well in the rational and judicial , as in the critical and historical part of learning ; so that what one of his school-masters foretold of him , that he would be literarum lumen , was verified in those colledge exercises , wherein this light began to shine betimes , and to cast his rayes both far and neer ; and what a reverend prelate said of him in his funeral sermon , may visibly appear to any eye , in this great herculean labour , that those things which seldome meet in one man , were in him in a high degree , scientia magna , memoria major , judicium maximum , at industria infinita ; his knowledge was great , his memory greater , his judgement exceeded both , but his labour and industry was infinite , and went beyond them all . for the subject , it is the decalogue , or those ten words , in which god himself hath epitomized the whole duty of man , which have this priviledge above all other parts of scripture , that whereas all the rest were divinely inspired , but god made use of prophets and apostles , as his pen-men , here god was his own scribe , or amanuensis , here was digitus dei , for the writing was the writing of god. these are the pandects of the laws of nature , the fountains from which all humane laws ought to be derived : the rule and guide of all our actions , whatsoever duties are variously dispersed through the whole book of god , are here collected into a brief sum ; whatsoever is needful for us to doe in order to salvation , may be reduced hither ; for this is totunt homin is , the conclusion of upshot of all ( saith solomon ) to feare god and keep his commandments ; and the apostle tells us to the same purpose , that circumcision avayleth nothing , nor uncircumcision , but the keeping of the commandments of god. and therefore , as philo saith , that the jews used to refer all that they found in the law of moses to these ten heads , ( as the philosophers reduced all things to the ten predicaments , ) not that they were all literally comprized there , but because for memories sake , they might be reduced thither ; so hath the christian church reduced all the duties of a christian to the same heads , which she hath enlarged , and made more comprehensive , as partaking of a greater measure of the spirit then they had , and ayming at a higher degree of perfection in all christian vertues . there is indeed a generation of men sprung 〈◊〉 , such as s. augustine wrote against long since , in his book contra adversarium legis & prophetarum , that under colour of advancing gods free grace in mans salvation , and affecting christian liberty , would abrogate the whole moral law , as if it were worthy of no better entertainment among christians , then jehoiakim gave to jeremies prophecies , when he cut the rowl in pieces , and threw it into the sire . and how far the tenets and principles of some others ( who would seem to abhor such opinions ) have promoted these pernicious doctrines , i shall not need to shew ; sure i am , that while some teach : that the gospel consists properly of promises onely , that the moral law is no part of the condition of the second covenant , nor the observation of it ( though qualified in the gospel ) required now in order to salvation , that the promises of the gospel are absolute , and that faith is nothing else but an absolute application of them , or an absolute relying upon christ for the attaining of them , without the conditions of repentance and new obedience ; that christ came onely to redeem , not to give any law to the world ; that after a man is in christ , though he fall into the grossest sins , which are damnable in a man unregenerate , yet he is still , quoad praesentem statum , in the state of salvation , and though he may lose the sence and feeling , yet he can never lose jus ad vitam , his right to heaven , what sins soever he walks in : i say , whilst men teach such doctrins , and yet cry out against antinomians , libertines , and other sectaries , what do they in judging others , but condemn themselves , for they grant the premises , and deny onely the conclusion . if such doctrines were as true as they are common , this author , and all others , that have written on this subject , might have spared their pains , and therefore we may say with the psalmist , it is time for thee lord to work , for they have destroyed thy law. these men are like to licurgus ( who being cast into a frenzy by dionysius ) in that distemper thinking to have cut down a vine , with the same hatchet slew his own son ; so these being possest with a spiritual frenzy , which they call zeal , when they lift up their hatchet to cut off some errors , which like luxuriant branches have sprung up about the law , these do unawares cut down the law itself , both root and branch , making the observation of it arbitrary in respect of salvation , or as a parenthesis in a sentence , where the sence may be perfect without it . such errors are far more dangerous , then many that were held by the old hereticks , which were chiefly about matters speculative , whereas these reflect upon matters of practise , and whilst they strike at the root of obedience to the laws of christ , they do directly take away the very way of salvation , to the certain ruine of peoples souls , and do utterly overthrow the foundation both of church and common-wealth ; so that wheresuch doctrines prevail , nothing but confusion , and dissolution of all government can follow , as sad experience in too many places shews ; where the genuine fruits of such doctrines , appear to be no other , then to rob the priest of his honour , the prince of his power , the people of their discipline and government , pastors of their flocks , and sheep of their pastors , preachers of their churches , churches of their reverence , religion of its power , and the world of all religion . s. james would have us to try our faith by our works , but these men will have their works tryed by their faith. to the pure all things are pure ; if faith be in their heart , god can see no sin in their actions . we read of the scholars of one almaricus of paris , who held , that what was deadly sin in others , yet if it were done by one , that was in charitie or the state of grace , it was no sin , or not imputed to him , for which they were condemned as hereticks . these men seem to be spit out of their mouths , for they would have sins distinguished not by their nature or object , but by the subject in whom they are : and hence they hold , that all their own sins , though never so great ( they being beleevers & elect ) are at the most but infirmities , which cannot endanger their salvation , but the sins of all others are mortall and damnable , which impious doctrine with the rest above mentioned from which it flows , howsoever they be varnisht over with faire shews of advancing the free grace of god , and the merits of christ , and the depressing of mans power , yet are indeed no other then the old damned heresie of simonmagus , who , as theodoret saith , taught his disciples , they were free from the obedience of the law , & was condemned by the ancient church in vasilides , carpocrates , epiphanes , prodicus , eunomius , and other impure wretches , and is call'd by luther himself ( whose unwary speeches have given too much occasion to these doctrines , ultimus diaboli flatus ; the last blast of the devil . against these and such like doctrines , which make this and all other books of this nature superfluous , we must know ; that though the decalogue , as it was given by moses to the jews , was a part of that covenant which god made with them on mount sinai , and sinai belonged properly to them , as appears both by the preface , wherein their deliverance out of egypt is urged as a motive of obedience , and by four other passages in the precepts , which have peculiar reference to that people , as that symbolicall rest required in the fourth precept in remembrance of their rest from the egyptian bondage , and the promise of long life in the land of canaan , in the fifth . yet seeing that the substance of it is no other then the law of nature written in mans heart at the first , and that by christ our law-giver it is made a part of the gospel or second covenant , though with some qualification ) therfore it obliges all christians , and that under the highest paines , and is therefore justly called the law of christ. all the parts of the morall law we may finde required in the gospel , though upon other grounds then those were laid by moses , ( this second covenant , being established upon better promises ) we have the same rules for our action , the same duties required , the same sins forbidden ; the difference is this , that here god accepts our obedience in voto at our first conversion , when he freely pardons our sins past , and expects the actuall performance afterward in the course of our lives , and admits repentance after lapses , wheras the law , as it was part of the other covenant , requires perfect obedience without any intermission , otherwise we having higher promises , & a greater measure of the spirit being now dispensed under the gospel , a higher degree of obedience to the law is now required , which is yet no way grievous or burdensome to a true beleever , for the power of christs spirit , and the height of the promises , make the yoke easie , and the burden light . therefore christs tells us expresly he came not to dissolve the law , but to fulfill it , or to fill it up , as the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imports , because he did enlarge and perfect it ; and therefore theó phylact makes the law of christ , compared with that of moses , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the painting to life , to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first draught in black and white , and saith that christ did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not destroy the first draught , but fill it up as a painter perfects a picture with the colours and shadows , after the first draught , and with him do generally concur the rest of the fathers : basil saith , that whereas the old law saith , thou shalt not kill , our lord ( christ ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , giving more perfect lawes , saith , thou shalt not be angry . origen saith that the lawes of christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better and more divine , then all those before him . s. chrysostom calls that sermon upon the mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very top of philosophy , & saith , that christs giving of lawes , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time or season of greater & higher precepts . among the latines , tertullian saith , christi leges supplementa necessaria esse disciplinae creatoris , that the lawes of christ are necessary supplements to the lawes of the creatour , and christus dei creatoris praecepta supplendo & conservavit & auxit , that christ preserved and increased the lawes of god the creatour by filling them up . s. augustine saith , that christ fullfilled the law by adding , quod minus habet what was deficient , & sic persiciendo confirmavit , and so confirmed it by reducing it to more perfection . and again upon those words ( except your righteousnesse , &c. ) nist non solum ea quae inchoant homines impleveritis , sed etiam ista quae a me adduntur , qui non veni solvere sed implere , unlesse ye not onely fulfill those , which men have begun , but also what is added by me , who came not to destroy the law but to fulsill it , &c. by which and many more testimonies out of the ancients that might be produced , it appears , that concerning that excellent sermon upon the mount , wherein the sum of christian religion , and the way to life is chalked out by him who is the way and the life , their opinion is far from truth , who say , that christ doth not there promulge or deliver any law as necessary to salvation , but onely that he expounds the morall law given by moses , and cleers it from the false corrupt glosses of the pharisees , which is directly contrary to the constant and unanimous doctrine of the ancient church , and to the text it self : for though it is true that christ doth therein often reflect upon the expositions of the jewish doctors who had corrupted the law ; yet withall it is as true , that in those chapters he delivers the christian law , and therein brings up the morall law to a higher pitch , then ever it was by moses . this appears by that opposition so often made in that sermon , between what moses said of old , and what christ saith , you have heard what was said to them of old , &c. ego autem dico vobis , but i say unto you , &c. which opposition , as also the syriack and other translations do plainly shew , that as ( vobis ) is rendred ( to you ) and not ( by you ) so ( veteribus ) ought to be ( to them of old ) not , ( by them of old ) and therefore our translation as it puts the one reading in the text , so it puts the other , which is the true in the margent . now ( those of old ) were no other then those to whom moses first gave the law , and not the lawyers , and pharisees of those latter times , so all the greek writers agree , and the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imports as much , which is usually in other places referred to the times of moses and the prophets , * and not to latter times , and which puts the matter out of question ; the words which our saviour saith , were said to them of old , are no other then the words of the law delivered by moses , either in the same very words , or in the sence . those words , thou 〈◊〉 not kill , are in exo. . . and whosoever shall kill , shall be in danger of a judgement , are in levit. . . numb . . , , . thou shalt not commit adultery , are the words of the law . exod. . . he that shall put away his wife , let him give her a bill of divorce , in deut. . . thou shalt not forswear thy self , but shalt perform thy vows to the lord. exod. . . numb . . . eyé for eye , and tooth for tooth , ( which was permitted in judgement ) deut. . . levit. . . deut. . . thou 〈◊〉 lovethy neighbour , viz an israelite , levit. . . deut. . and hate thine enemies , viz. those seven nations whom they were to destroy , and to make no league with them : nor to shew them mercy . exod. . . deut. . . to whom the amalekite is added , with whom they were to have perpetuall war. exod. . . deut. . . we see then that christ is so far from taking any thing away from the morall law , that he rather addes more to it , and therfore the matter of the decalogue is still in force , and belongs to christians as much as to any ; nay faith it self ( which some of late have transformed into a meere platonicall idaea abstracted from good works ) i mean that faith to which justification and salvation is ascribed in scripture , includes obedience as to all the commandments of christ , so to the morall law , as the very life and form of it , without which as s. jam. 〈◊〉 , it is as a body without a soul , for what is faith but a relying or trusting upon christ for salvation according to the promises of the gospell ; now seeing that those promises are not absolute , but always require the conditions of repentance and new obedience ; it can be nothing but a shadow of faith when these conditions are not . it s true that ( to beleeve ) in the proper and formal notion , is nothing else , but to assent to the truth of a proposition , upon the authority of the speaker , and ( to beleeve in one ) signifies properly to trust & rely upon him , & doth not in its formal conception , considered barely and abstractly by it self , include the condition of obedience or any other . and therefore we may be said to beleeve or trust in one , that requires no condition of us , but when the words are referred to one that commands or requires something of us to be done , and promises nothing ; but upon such condition of obedience , as nothing is more certain , then that christ never promises remission of sins or life eternall , but upon condition of repentance and new obedience , in this case to beleeve in christ must of necessity include obedience to the commandments of christ , as the very life of faith , without which it is a meere fansie : and hence some have observed that in the new testament , faith and obedience , and unbelief and disobedience are often promiscuously used for one and the same . first , because that to trust or believe in one that promises nothing but to those that obey him , and to obey him in hope of what he hath promised , are all one : and therefore that absolute affiance or unconditionate belief of gods mercy in christ , which some make to be faith in christ , is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of those first and primitive errours from which those doctrines of antinomians and other sectaries that would dissolve the law , do follow with ease . when christ upbrayded the jewes for not beleeving john the baptist , though the harlots and publicanes believed , who doubts but that his meaning is , that the one repented upon johus preaching , which the other did not , although ( to beleeve in the proper formall notion ) signifies nothing else but to assent to the trueth of what he said . hence s. aug. saith , non solum bonam vitam inseparabilem esse a fide , sed & ipsam esse bonam vitam , that a good life , is not onely inseparable from faith , but that faith is good life it self ; and s. cyprian , quomodo se in christú credere dicit qui non facit quae christus facere praecipit , how can he say that he believes in christ , who doth not the things which christ hath commanded . and before them irenaeus tells us , that credere in christum est voluntatem ejus facere , to believe in christ is to do his will. as for that generall faith , of the latter school-men , and the romanists , which they make to be nothing but an assent to revealed trueths for the authority of god the speaker ( i say the latter school-men , for some of the elder where they speak of fides charitate formata , which they make to be true faith , mean nothing else , but that which s. paul calls , faith working by love , and saint james , faith consummated by works ) as also that faith of some amongst our selves , who would have it to be nothing but a perswasion that their sins are pardoned in christ , &c. neither of these have any necessary connexion with a good life , and therefore neither of them is that faith to which the promises of pardon and salvation are annexed in the gospel . not the first , as themselves acknowledge , and appeares by bellar. who labours to prove by many reasons that true faith may be in a wicked man. nor the second , for how doth it necessarily follow , that if a man believe all his sins past , present , and to come to be forgiven , that therefore he must needes live according to the rules of christ , whereas the contrary may rather be inferred . that he needes not to trouble himself about obedience to the commandments in order to remission of his sins , or salvation , who is perswaded that all hissins are pardoned already , and that nothing is required of him for the obtaining of so great a benefit , but onely to believe that it is so . and if they say , that the sence of such a mercy cannot but stir men up to obedience , too much experience of mens unthankfulness to god confutes this , the remembrance of a mercy or benefit doth not necessarily enforce men to their duty , for then none could be unthankfull to god or man , besides it is a pure contradiction , which all the sophistry in the world can never salve , to say , that a mans sins are pardoned by believing they are pardoned , for they must be pardoned before he believes they are pardoned , because the object must be before the act , and otherwise he beleeves a lye , and yet by faith he is justified and pardoned , ( as all affirm ) and the scripture is evident for it , and so his pardon follows upon his belief , and thus the pardon is both before and after the act of faith ; it is before , as the object or thing to be beleeved , and yet it comes after , as the effect or consequent of his belief , which is a direct contradiction . true faith then is a practicall vertue , and establishes the law ; and as this is the proper work of true faith , so to direct and quicken our obedience thereto is the whole scope of the bible . there is nothing revealed in the whole scripture meerly for speculation , but all is referd some way or other to practise . it is not the knowledge of gods nature & essence , but of his will , which is required of us , or at least so much of his nature , as is needfull to ground our faith and obedience upon . that observation of some is most true , that in the scripture , verba scientiae connotant affectus , words of knowledge do imply affections and actions answerable . to know god , is not so much to know his nature and essence , as to honor and obey him , which those that do not , are said not to know him , though they know never so much of his nature and atributes ; knowledge without practise , is with god accounted ignorance , and hence are all sins tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorances . thus to know christ , or to beleeve in him , or to beleeve the gospel , includes in the scripture sence , repentance , new life , and indeed the whole duty of a christian , because al these duties ought to follow upon this knowledge or belief , & are actus imperati , as the schools speak , acts which flow from belief , though the actus elicitus , be only an assent to the trueth . and hence some of the most eminent and ancient school-men have determined , that theologie or divinity is a practical science . theologia est scientia affectiva , &c. principaliter ut ipsi boni fiamus , saith bonav . theologie is an affective knowledge , whose chief end is to make us good . the same is affirmed by alex. hales , gerson and others . scotus maintains the same conclusion , theologiam esse simpliciter practicam , that theologie is simply practicall , and durand proves it by unanswerable reason , quia ejus operatio circa objectū suum non consistit in contemplatione veritatis , sed dirigit in prosecutione operis ut patet in centum locis scripturae . et mirum esset si non sit practica , cum considerantes scripturam a principio usque ad finem , &c. pro una scripturae columna in qua agitur de pure speculabilibus , sunt plus quam quingenta folia , in quibus agitur de pure practicis . the operation of theologie about its object consists not in bare speculation of truth , but in directions for our practice , as appears in an hundred places of scripture , and therefore it were strange it should not be a practicall science : seeing if we consider the scripture from the beginning to the end , for one place which treates of matters speculative , wee may finde five hundered which handle things meerely practicall . this then being the scope of all revealed truthes in scripture , and the proper end of theologie , to direct us in our practise , this book wherein all those practicall truthes are distinctly handled , and explained , cannot but be of great use to all whose care is to worke out their salvation . and if he was accounted the wisest man among the heathen by the oracle , that brought philosophie out of the clouds into cities and houses , that is from aire and vain speculations to practicall precepts , no doubt but they shall be counted wise scribes in the church of god , that laying aside fruitlesse controversies and polemick disputes , wherewith peoples heads have been so troubled , that the power of religion is in a manner quite lost , bend their studies and endeavours to urge this unum necessarium , the practise of those morall and christian duties , wherein the life of religion consists , and which will bring glory to god , benefit to others , honor to our profession , & sure comfort to the soul , when all other comforts fail . this practising of what we know , will be the surest antidote against the growing errours and heresies of the times , for if any man will do the will of god ( saith christ ) hee shall know whether the doctrine be of god or no. faith and good conscience go both in a bottome , he that le ts goe the one , will quickly make ship-wrack of the other , all apostacy , begins in practise , and errours in the life produce errours in judgement , for when the will is corrupted the understanding is darkned , and the apostle tels us , that those which are given up to strong delusions , are such as receive not the truth in the love of it . whereas practise is a sure preservative against defection , this will make a man whose knowledge is lesse then others , remain stedfast in times of tryall , like a fixed star while others of greater parts like blazing stars may shine for a while , but at length vanish into smoke . that which is the scope of this work , to urge the practise of religion , and was no doubt , the end propounded by the learned author , when he at first penned and delivered these lectures , is also the end aimed at in the publishing of them at this time , and though many others have written upon the same subject , whose labours i shall not any way disparage , yec i doubt not , but he that shall reade and peruse these labors of this reverend authour , will finde them to be as usefull and profitable as any hitherto extant in this kinde , and that they containe , the most full , compleate , learned , and elaborate body of practical divinity , that hath been hitherto published , and that scarce any thing of note is to be found on this large subject in any authors divine or humane , which is not here with admirable judgement , clearnes of method , and fulnesse of expression digested . and considering how this subject is handled , neither superficially and slightly as too many have done in our owne language , nor yet , so coldly and jejunely , as divers of the casuists in their large and intricate disputes , who inform the judgement , but work not upon the affections at all , but that as the matter is solid in it self , so it is clothed with emphaticall significant words , adorned with choise sentences , apt allusions , and rhetoricall amplisications out of the best authors ; besides pregnant applications of scripture , and sundry criticall observations upon divers texts not vulgar nor obvious , it will be hard to say , whether the profit or delight of the reader will be greater . and as the works in regard of the generall subject may be usefull for all persons of what rank soever , so i doubt not but it may be of special use for the publique dispensers of the word , especially the younger sort of divines , who besides many directions for usefull and profitable preaching , may finde also variety of excellent matter upon any practicall subject without postills or polyanthea , & directions for deciding most cases of conscience , which out of the grounds here laid may be easily resolved . now concerning this edition , and what is herein performed , i am not ignorant , what prejudice attends the printing the posthumous works of any ; how easy it is to mistake the sence of an author , especially where the work was not perfected by himself , and that diverse things in mens private papers would have been thought sit to be altered , omitted , or enlarged by the authors themselves , if they had intended them for publick view ; for which , and diverse other reasons , it might have been thought sit , not to publish , what the author had kept so long by him , and had not fitted for the presse , nor those reverend persons , to whose care his papers and writings were by his late majestie committed , intended to divulge ; for who would presume to put a pencil to a piece , which such an apelles had begun : yet considering , that there is already a rude imperfect draught , or rather some broken notes of these his lectures , which had passed through diverse hands , already crept forth in print , to the great wrong , both of the living and the dead , and that the same is about to be reprinted , it was therefore thought necessary in vindication of the author , and to disabuse the reader , to publish this copy , there being no other way to prevent the further mischiefs of that edition , then by another more perfect ; for though i deny not but that there are many good materials , in that indigested chaos , which is already set forth , which an expert builder may make good use of , yet the reader will finde the whole to be nothing else , but a heap of broken rubbish , the rudera of those stately structures , which that skilful architect had made , which have been so mangled and defaced , so scattered and dismembred , like medeas absyrtus , that they appear scarce shadows of themselves , so that had the learned author lived to see those partus ingenii , those divine issues of his brain so deformed , he might well have called them , not benjamins , sons of his right hand , but benonies , sons of sorrow ; for i am confident , there hath not been exposed to publick view a work of that bulk , stuffed with so much nonsence , so many tautologies , contradictions , absurdities , and incoherences , since printing was in use : there is not a page , scarce a paragraph , seldome many lines together in the whole book which contain perfect sence ; the method quite lost in most places , the whole discourse like a body whose members are dislocated , or out of joynt : as if it had been tortured upon the rack , or wheel , so that the parts cohere like the hammonian sands , sometimes whole paragraphs , whole pages , yea , diverse sheets together are wanting , as in the tenth commandment , where the one half is left out , and half of the ninth is added to supply that defect ; and the whole work , so corrupted , mangled , disjoynted , falsified , interpolated , and the sence of the author so perverted , that the author might well say of the publisher with the poet , quem recitas mens est , &c. at male dum recitas incipit esse tuus ; the book was his at first , but by this strange metamorphosis , the publisher hath made his own . that the world therefore may not be longer abused by a shadow obtruded for the substance , here is presented the authors own copy , revised and compared with diverse other manuscripts , which though it were not perfected by himself , nor intended for publick use , yet being the onely copy he had , as is acknowledged under his hand in the beginning of the book , and containing many marginal notes , and alterations throughout the whole made by himself in his latter years , as it seems , it may well be thought to contain the minde and sence of the author more fully , then any of those copies in other hands . this coming into the hands of one of those , to whom the perusal of his papers were committed , who was informed of the wrong done by that other edition , and that a more perfect one was intended and desired , out of his love to the memory of the deceased author , and his eminent zeal for the publick good , considering of how great use the work might be , he was easily induced to part with it for so good a purpose , whereupon by an able , industrious and worthy gentleman , who hath otherwise deserved well of the publick , and had some relation to the author whilst he lived , the work was taken in hand and revised , the sence in many places restored , defects supplied , and the whole discourse brought into a far better form , then that wherein it had formerly appeared . but considering that to purge this augaean stable , and to restore a work so much corrupted , and whose best copies were imperfect , was no easy work , and that it contained such variety of all kinde of learning , both divine and humane , that he who would revise it , must not be a stranger to any , and that many eyes may see more then one , such was his ingenuity and modesty , that he was willing and desirous to have the whole again revised , and brought to the touch , by some other , who as he conceived , might have more leizure and abilities then himself ; whereupon it was again resumed , and after much labor & travail , was at length brought to this form , wherin it now appears : wherein , that the reader may know what is performed in this edition , he shall finde . . the true sence and meaning of the author ( the chief thing to be looked after in the publishing of other mens works ) restored in many thousand places , which were corrupted & mistaken , whereby the author was made to speak contrary to what he thought , as if he had seen some vision after his death , to make him change his judgement in his life time . this , as it was a work of much difficulty , requiring both time and study , by diligent comparing of places , weighing of antecedents , and consequents , viewing several copies , and consulting with the authors quoted , &c. so the reader will finde no small benefit thereby , arising from this edition . . the method is here cleered , which was in a manner quite lost in the former edition , and without which the reader must needs be in a maze or labyrinth . this being the chief help to memory , & conducing much to the understanding of the matter . . many tautologies , and needlesse repetitions of the same thing are here cut off , and those many great defects , wherein diverse paragraphs , pages , and whole sheets were formerly wanting are supplyed and added . . whereas in some passages the sence of the author might seem obscure or doubtful , and not to agree so well with his iudgment , expressed in his other works , composed in his latter and riper years ; his meaning therefore is cleared and vindicated , by adding his latter thoughts , upon the same points , which are either collected out of his other works , which were perfected by himself , or the reader referred to those other places , where he may be more fully satisfied . and where some things are omitted , or but briefly touched , a supplement is made out of his other works , or where it could not be had out of them , there is added what was needful to be supplied without prejudice to the author , and what is conceived agreable to the declared doctrine of the catholike church of christ , and of this church in special ; which ( that the reader may distinguish it from the words of the author ) is put in a different character , save where , by mistake the same letter is used . and here , as in some other points , so in particular about the sabbath , wherein the author might be mistaken by many of both sides , out of his other works compared with this , here is declared what his opinion was in that controversie ; and that it was no other , then which i conceive to come neerest to the truth ) that as the symbolical rest , proper to that nation , is abolisht , so the substance of the precept is moral , and that the seventh day was hallowed by god for a time of publick worship from the beginning , in memory of the creation , by positive divine law , obliging all mankinde ; instead whereof the lords day is set apart for the day of publick worship , by the apostles , as extraordinary legats of christ , in memory of the resurrection , which is to continue unchangeable to the end of the world. this , as it is shewed out of the authors other writings , so for the more full clearing of all questions upon this subject there is added a large discourse , containing the whole doctrine of the sabbath and lords day , laid down in seven conclusions , chap. . in com. . wherein i conceive , there is some thing offered , which may givc some satisfaction to those that are moderate of both sides . . for the better help of the reader , every commandment is divided into chapters , and the sum or contents of each chapter , with the method how they stand , are prefixt to every chapter or section . all which contents , together with the supplements or additions , are set together at the beginning of the book , that so the reader may at once have a general idaea of the whole book , and of what is handled in each precept , and so may the more easily finde any thing he desires to read , without much labour or enquiry . thus the reader may in part conceive , what is done to render this work the more useful to him . and if the stile be not so accurate and exact , as in the authors other sermons , he must consider , that as it was not polisht by the author , nor fitted by him for the presse , and that in the revising thereof , there was more regard had to the matter then to words ; so having passed through diverse hands , it cannot seem strange , if some incongruities of speech do still remain : errours we know of one concoction are not easily corrected in an other , and waters will contract some tincture from the minerals through which they passe : besides that , the errours and mistakes of the printer , which could not easily be prevented , may in many places obscure or pervert the sence . let this therefore be taken in good part , which is intended for the publick good , and what shall be found needful to be corrected ( as who can walk in so rough a path and never stumble ) shall god willing be rectified in the next edition ; in the mean time make use of this , and if it shall contribute any thing to promote the practise of religion , which is the scope of the work , the publisher hath the fruit of his indeavours and ends of his desires ; who desires further , the benefit of their prayers , that shall reap any benefit by his labours . an introdvction to the exposition of the decalogue . containing certain generall pracognita about catechizing , religion , the law. &c. chap. i. that children are to be taught and instructed in religion proved out of heathen philosophers , out of the law , the gospel . that this instruction ought to be by way of catechism . what catechizing is . how it differs from preaching . reasons for abridgements or 〈◊〉 of religion . catechizing used in all ages ; before the flood , after the flood , vnder the law , vnder the gospel , after the apostles , in the primitive church . reasons for this custome of catechizing . before we proceed to the ensuing catechism , we will first premise something concerning the necessity of catechizing youth , and the duties of the catechised , by way of preface . and for this we have sufficient warrant , not onely humane , but divine also . clemens alexandrinus ( tutor to origen ) intending to write his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or three books of pedagogy , or instruction of children prefixed before it , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or admonitory oration . and cyrill bishop of jerusalem writing twenty four several catechisms , in the front of them , hath a preface which maketh up the twenty fift , which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an introduction , or preface , and both these are built upon the example of king david , who being at one time ( among others ) determined to catechize children , calls them to him , saying , come ye children and hearken unto me , and i will teach you the fear of the lord ; a plain preface before catechizing . the like introduction did his son make . hear , o ye children , the instruction of a father , and give ear to learn understanding . so that you see our warrant for an introduction , or preface . now out of these texts , three points naturally arise . . that it is a thing not onely pleasing to the lord , but also commanded by him , that children be instructed in the fear of god. . that their teaching must be , by way of catechizing . . what is required of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the catechized , that the catechizing may be fruitful , and not in vaine viz. to come and hearken , or giue eare . there have been some , of opinion , ( as may be seen , as well in the writings of the heathen , as in the story of the bible ) that religion should not descend so low as to children , but that they are to be brought up licentiously and allowed liberty while they are young , and not to be instructed , before they come to riper years , and then they should be instructed in religion . . the heathen tell us of that , 〈◊〉 is in the beginning of the philosophers moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a young man is not a proper and fit auditor of moral philosophy . and it was the orators opinion in his defence of caelius , dandum est aliquid 〈◊〉 , 〈◊〉 deferbuerit . liberty is to be given to youth , till its heat be abated . and one of their poets . qui deos voluptuarios contempsit juvenis , is aut amabit , aut 〈◊〉 senex . he that despiseth pleasure , while he is young , will either dote or be mad , when he comes to be old . to answer this ( we say , ) that if there were any weight or moment , in the authority of the heathen , the whole consent , and practise of them in general , were to be preferred , before some few mens opinions . and , for their practise , it is certain , that catechism or instruction of youth , was ever in use among the gentiles , for we finde in porphiries questions upon homer , this saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these things we understand by the instruction of our childehood . and salons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred admonitions , learn't by eschines , shewed that it was usual in athens for youth to be taught . the history also of the heathen , makes it plain , that their children were instructed , and so dealt with ; for it was a custome among them , not to poll their childrens heads , till they were instructed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sacred admonitions : from which time they were allowed to carry tapers in their shows and festival solemnities , & then were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , torch or taper-bearers . phocylides also saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is necessary , to teach a childe while he is young , to doe well . and 〈◊〉 , in his golden verses , and plutarch in his booke of the education of youth , and plato in euthym. are all of the same opinion . concerning that which aristotle hath in his morals , it must be acknowledged , that he meant , de 〈◊〉 : & non 〈◊〉 〈◊〉 quod fieri debuit : else , he is to be called back to his de rep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. it is expedient for little children to be drawn from evil speeches and sights , which may hinder their proceedings in vertue : and it is his rule further , that it is necessary , to teach them , assoon as may be , all things that are good . lastly , against the orator , standing at the bar , and pleading for his fee to excuse a lewd young man , his own serious 〈◊〉 are to be alledged , refrenanda & 〈◊〉 est , &c. & maxime haec aetas a libidinibus & voluptatibus arcenda est . this age ( meaning youth ) is most 〈◊〉 to be kept from lusts 〈◊〉 pleasures . and in another place he is of a flat contrary opinion to his first . qui adolescentum 〈◊〉 ignosciputant 〈◊〉 , falluntur , propterea , quod aetas illa non est impedimento 〈◊〉 studiis . they are much 〈◊〉 , that think way should be given to the licentiousnesse of young men , because that age is no let or hinderance to good learning . in the scriptures there are two places , that discover some to be of the same opinion . . pharaoh being requested by moses that the israelites might go with their children to worship the lord , makes a scoffe at the motion , and saith : not so , go ye now , that are men : as though religion pertained not to children ; . in the gospel when children were brought to christ to blesse them ; the disciples not onely forbade them , but rebuked them , that brought them , as if christ and children had nothing to do with each other . for the first we see that moses stands stiffely to his proposition , and 〈◊〉 not accept of pharaohs offer for the elder , except the younger might go also . for the second , our saviour opposeth his disciples , and commandeth them not to hinder , but to suffer and further their coming to him , telling them that the kingdom of heaven belonged aswell to them , as to elder people , pronouncing those accursed , that should keep them from him , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay a stumbling block before them by ill example . that instruction is most necessary for children may be proved out of the law. . the law was not onely given in respect of those of riper years , but to the younger sort , and that to cleanse their wayes : as the prophet david speaks . . the jews observe , that there is mencion made of children three times in the decalogue , and of these three places , two of them are directly set down , for 〈◊〉 children in duties of religion , as in the observation of the sabbath , and honouring parents , one in each table . . again god in the same law gave commandment to parents , to inform and 〈◊〉 their children , why the passeover and other religious ordinances were commanded . yea though children shall not ask of their parents , yet god layeth a charge upon them to see their children instructed in his laws . and whereas many hold it not material or to be regarded what children do , and that they are not to be examined and censured for their childish acts , though wanton , and wicked , the holy ghost confutes such people by the wise man , who saith , 〈◊〉 semi is suis ( as some translation hath it ) even a childe is known by his doings , whether his work be pure , and whether it be right . . and as god would have 〈◊〉 instructed in his laws , so if when they are taught 〈◊〉 admonished , they refuse good counsel , it will fall out , that such as are evil affected and obstinate , he means to destroy , as in the case of elies sons , who hearkned not to the voice of their father , because god would 〈◊〉 them : and of the fourty two children of the city of bethel , who were devoured by bears , for mocking the prophet elisha . whereas on the other side , god gives a blessing to such children , as are willing to be instructed , in his fear , and the wayes or his commandments . to this , the hebrew proverb may be added . there are to be seen in 〈◊〉 souls of all sizes : that is , death ( the reward of sin ) seizeth upon the young as well as upon the old , and the young as the old shall be judged by their works . i saw the dead ( saith saint john ) small and great , stand before god , and they were judged according to their works . . again from the gospel , exemplum dedi vobis , i have given you an example , saith our saviour , of whom the divines rule is . omnis actio christi 〈◊〉 nostra est , every action of christ is for our instruction . and he hath left an example and president for children : in that at twelve yeers of age he was found in the temple with the doctors , both hearing and asking them questions , and so submitting himself to catechizing . . when the chief priests and scribes were sore displeased at the children that cryed hosanna to our saviour : he approved of their song of praise , and quoted a text for their justification out of the psalms . out of the mouth of babes and 〈◊〉 hast thou perfected praise , and upon that act of theirs , one saith , non minus placet hosanna puerorum , quam hallelujah virorum , the hosanna of children pleased christ no lesse , then the hallelujah of men . . in the gospel , christs charge to saint peter , was not , to feed his sheep onely but his lambs also , and his lambs in the first place : because the increase of the flock , depends chiefly , upon the forwardnesse and thriving of the lambs : for they being 〈◊〉 〈◊〉 and looked to , lesse pains will be taken with them , when they come to be sheep . . when thou vowest a vow ( saith the preacher ) defer not to to pay it . all stipulations and solemn promises , must be performed assoon as we can . but in our baptism we made a vow , to learn the fear of god ; therefore we are to perform it , in the prime of our youth : and the rather , because , whereas by the direction of our saviour , the disciples were to teach and baptize , yet in singular favour to the children of the faithful , this priviledge is given , that they first may be baptized and then taught . 〈◊〉 saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because god hath set it in the second place , do not thou set it in no place . it should be first , therefore as soon as may be . saint augustin saith . quare 〈◊〉 magister extrinsecus , 〈◊〉 sit intus . to what purpose is it , to have an instructer , or teacher outwardly , if he be not within also . and 〈◊〉 when we come to age , there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a casting off , and rejecting of government , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a change of the governor . seeing then that children must have teachers and governors within them , before they be freed from tutors and governours without them , it is necessary that we begin to teach them betimes , lest at the quitting them from the outward , they have neither the inward , nor the outward ; but be like the sons of belial , that is , be under no yoke , nor government at all . . the very heathen , could see an aptnesse , and disposition in their children , to vice , and we may perceive their inclinations , and propensity to prophane and scurrilous jeasts . therefore , we are to take the advantage of their dispositions betimes ; and to imploy and exercise them in things that are good , to which ( if they be well ordered ) they will be as apt , as to bad . for no doubt , but if children can say of themselves , bald-head to elisha , they may be easily taught , to say hosanna to christ. . that time is ever , to be taken , which fitteth any thing best : but the time of youth is most fit , to learn , in respect of the docibility of it : they are like to a new mortar , which savoureth most of that spice , which is first beaten in it : and to a new vessell ; that retaines the sent of the first liquor , which was put into it . quo semel est imbuta recens servabit 〈◊〉 , testa diu . as also , in respect , that this age is free from those cares , and passions , which the world infuseth into men of elder age , as ambition , malice , adultery , covetousnesse and the like , which have been great remoras , and impediments in matters of religion , to those of riper yeares . so much for the time when , now for the manner how children are to be 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will teach or catechize you , saith david , in this text . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . although an argument from the name proveth little , yet it explaineth well : the english and the latine follow well the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth also to be proportioned from the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iterate or to doe any thing the second time , or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth first acuere , to whet , or sharpen , to make it the fitter to enter . and . repetere to goe over and over , the same thing , as we use to doe with our knives upon a whetstone ; and in both these , are contained the duties both , of catechist , and catichized . of the first , by making his doctrine , the easier to enter , by giving it such an edg , by a perspicuous method ; as that children , may not onely understand , but carry away also , what he delivereth to them : of the later , by often going over that , which he is taught , as a knife doth a whetstone , and to repeate and iterate it , till he have made it his own . so that we see , that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to resound , is included , an iteration , from which word , we have our eccho in english. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed to sound the last syllable , and such sounders happily , there are enough : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sound the whole , after one againe . and such is the repetition which is required , of the right and true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young catechised christians ; and those places , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that give the whole verse or word againe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . catechism is the doctrine of godlinesse or religion first declared by the catechiser to learners , of which afterwards account is given by the learners , to their instructer . and it is thus distinguished from preaching . . preaching , is a dilating of one member , or point of religion into a just treatise . catechising , is a contracting of the whole body of religion , into an 〈◊〉 or summe . . preaching is applyed , for the capacity of all sorts of people , old and young . catechising is appointed onely for the younger sort , and those which are ignorant . . in preaching , there 's no repetition , required from the auditors . in catechising , an accompt , or repetition , is to be exacted from the catechised . now upon these differences , things are to be considered , or . queres are to be made . . by what warrant abridgments or summes are made . . what we have to warrant teaching of children , by way of catechising . . upon what grounds , answers are to be made by the catechised . . the warrant for the first we have from christ himselfe , who in his answer to the lawyer , reduced the whole law under two heads , the love of god and our neighbour . . againe , our saviour catechising nicodemus , made an epitome or abridgment of the gospel , under one head . sic deus dilexit mundum , so god loved the world , that he gave 〈◊〉 onely begotten son , that whosoever beleeved on him , might not perish but have everlasting life . . solomon also , in his booke of the preacher , reduceth the whole duty of man into two heads , feare god , and keep his commandments . . saint paul in his speech to the elders of ephesus , draweth the principles of religion , to these two ; 〈◊〉 and repentance . repentance towards god , and faith towards our lord jesus christ. and in another place . repentance from dead works and faith towards god. . the 〈◊〉 are of opinion , that teaching by way of summe , is meant by saint paul , when he speaketh of the forme of sound words , and of that form of doctrine , and the proportion or analogy of faith . . lastly , 〈◊〉 ( we know ) have their 〈◊〉 , lawyers their 〈◊〉 , philosophers isagoges : and therefore divines may have their epitomes . if we demand a reason hereof , our saviour sheweth us one , that we may be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a dependance , or be able to referre all our readings and hearings to certain principall head , thereby to enclose or limit our study . and the rabbins say , that the heads ( to which christ reduced the law and the prophets ) were 〈◊〉 legis , an hedg of the law , containing the heads of the generall doctrine , lest we should wander in infinito campo , in too large a field , and so waver . clemens calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 basis , a foundation or groundplot , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first or rough draught of a picture . and as these abridgments are for our shorter , so for our more easy attayning to the knowledg of that , which may 〈◊〉 us to salvation . and such were the sermons of the apostles , when they baptized so many hundreds in one day . concerning which it is well aid , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thanks be to our blessed god who hath made necessary doctrines compendious , and doctrines which are not compendious , not so necessary . but here we must take with us a double proviso . . that we remain before gods judgement seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexcusable , if we seek not his knowledge , being made easy by a short compendium . . we must grow in grace , and in the knowledge of christ : and we must not be ( ever ) hildren , but men in understanding . and after we have heard the word of truth ( so compe diously delivered ) we must trust and beleeve in it , being the gospel of our salvation . we are not to 〈◊〉 at a stay , but proceed and profit every day , and make progresse in our knowledge : for as there are places in scripture ( as is before said ) where every lamb may wade ; so are there also deeper places , where an 〈◊〉 may swimme . we shall never be so perfect , as to be free from 〈◊〉 〈◊〉 , search the scriptures . for teaching children by way of catechizing is no new thing . . it is warranted even before 〈◊〉 flood . the offerings and sacrifices of 〈◊〉 and abel are a strong argument to induce our 〈◊〉 , that they had been instructed by their father adam , in matter of religion . and though the word was yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written from the creation , till after the flood , yet gods worship could not have continued , had instruction ceased and not been used . . after the flood ( in the time of abraham ) the scripture beareth witnesse , that he taught his children and family the fear of the lord. ab condam 〈◊〉 ab 〈◊〉 ? saith god , shall i hide 〈◊〉 〈◊〉 the thing that i will doe ? for i know him that he will command his children &c and they shal keep the way of 〈◊〉 lord. and what he would teach them is evident , by the summe 〈◊〉 the law delivered to him by god. ambula coram me &c. walke before me and be perfect . as also by the summe of the gospell . in thy seed shall all the nations of the earth be blessed . th fruits of this catechizing and the effects thereof appeared first , in his son isaac . the tex saith , et exiit isaac ut oraret in agro vesperi , and 〈◊〉 went out to pray in the field at eventide , and secondly , in his servant , who 〈◊〉 he undertooke his masters businesse , . began with prayer . he ended with prayer and thanksgiving for his 〈◊〉 successe , shewed his care in performing his masters busin sse , he would not eat , though he had travelled far , untill he had declared his message . . and as this appears in adam concerning the instruction of his children before the flood , and in abraham after it , and 〈◊〉 the law : so it is not to be doubted but that there were divers other godly men , in both ages , that successively instructed their children , receiving it as a duty by tradition , so to do . for there is no writing extant till moses time , though it appears by saint iude , that something was proph sied by enoch , who was the th from adam ; and that the story of job seems to be more ancient then that of moses life and actions though the church place moses first , to whom by tradit 〈◊〉 was conveled the story of former times , and perhaps moses his story might be first written . . besides the divine goodnesse so disposed , that no age from the 〈◊〉 to the time of moses , should want some godly men , successively to deliver his will to their child en . as before the flood 〈◊〉 , seth , enos , kenan , 〈◊〉 , 〈◊〉 , enoch , methusalem , lamech , of which number adam and 〈◊〉 〈◊〉 the whole time from the creation to the flood , which fell in the year of the world . for adam lived years , and methusalem . and 〈◊〉 in the year of the deluge . so that methusalem living yeares with adam , must needs be well instructed by him , concerning all points of religion , and that ( no doubt ) 〈◊〉 his youth , as also were they that were born between them . . after the deluge god sent into the world many excellent men also before the law. as noah , sem , arphaxad , sale , heber , peleg , reu , serug , nachor , thare abraham , isaac , and jacob. and no doubt , ( 〈◊〉 it appeares that abraham instructed his family ) but that he also receiued instruction from his parents , 〈◊〉 his from theirs before them . for noah lived years , and was years old at the time of the flood : and no question , but he was well instructed , by conversing with so many fathers of the first age of the world . and his son sem lived many years with him , being born years before the deluge and therefore wanted no documents . now for the posterity of abraham , we finde 〈◊〉 〈◊〉 was grandchild to 〈◊〉 ( by levi ) as jacob was to abraham , and li : ved many years with his father levi , and his grandfather jacob , and benig grandfather to moses , it is probable that he with his son amram 〈◊〉 moses in god service as their predecessors had instructed them . and thus much for the time before the law written . . under the law , immediatly after it was given , god gave command to the 〈◊〉 to instruct their children . and that foure severall wayes , they were to teach them diligently . the word [ teach ] there , in the original signifies to whet , or sharpen , which by the learned is expounded to 〈◊〉 rehearsing . . they were to conferre and talke with them , about the law , in the house , morning and evening , and when they walked with them abroad . . they were to binde the commandments for signes upon their hands , and as frontlets before their eyes , that their children might continually take notice of them . . lastly , for the same intent and purpose , they were commanded to write them upon the gates and posts of their houses . . the practise of this ( after the law made ) we may see in david , who , in the text before quoted , saith , come ye children , hearken unto me , and i will teach you , &c. and more particularly towards his son solomon , as he professeth himself . i was my fathers son ( saith he ) tender and onely beloved in the sight of my mother , and he taught or catechized me . and this he did not onely as he was pater-familias the father of a family , but as a catechist in publike before the people . and thou solomon my son , know thou the god of thy father , and serve him with a perfect heart . nor did solomon discontiue this practise , for he instructed his son rehoboam at large , as may be seen in his first seven chapters of his proverbs . so was young king jehoash instructed by jehoiada the high priest. . under the captivity and after ( because there are no examples in writing extant in the scriptures , but that apocryphall of susannae , of whom it is said , that she was instructed by her parents in the law of moses ) we must repair to the records of josephus , who affirms that there were never lesse among the jews , 〈◊〉 four hundred houses of catechizing , where the law and the talmud were expounded . and it is recorded that there was an act made at jerusalem , that children should be set to catechizing at the age of 〈◊〉 yeers ; whereunto saint paul seemeth to have relation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechised out of the law. . under the gospel , there is an expresse precept or commandment to parents , not onely to enter their children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to bring them up in nurture and admonition . and it was saint pauls practise , as you may see by a passage to the corinthians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that i may catechize others . we finde three eminent persons noted to us in scripture , that were catechumeni catechized . the first was theophilus , of whom saint luke testifieth ; it seemed good to me ( saith he ) to write to thee in order , that thou mightest know the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which thou wert catechized or instructed . the second was apollos , of whom also saint luke gives this commendation , that he was mighty in the scriptures , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man was catechized or instructed in the way of the lord. the third was timothy , of whom saint paul testifies , that he had known the the scriptures from a childe . and in one place mention is made both of the catechist and catechized . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. after the apostles times the first catechist of any fame , was the evangelist mark in alexandria , after him pantenus , then clemens , origen , cyril of jerusalem , gregory nyssen , athanasius , fulgentius , s. augustine and others . and that there were catechumeni in the church in all ages , may appear by the canons of diverse councels . hegesippus ( converted from judaism to christianity ) in his ecclesiasticall story reports , that this work of catechizing wrought so great effect , that there was no known commonwealth inhabited in that part of the world , but within fourty years after our saviours passion 〈◊〉 superstition was shaken in it , by catechizing so that julian the apostata , the greatest enemy that ever christians had , found no speedier way to root out christian religion , then by suppressing christian schools and places of catechizing : and if he had not been as a cloud that soon passeth away , it might have been feared , that in a short time he had overshadowed true religion . and when catechizing was left off in the church , it soon became darkned and over-spread with ignorance . the papists therefore acknowledge that all the advantage which the protestants have gotten of them , hath come by this exercise : and it is to be feared that if ever thy get ground of us , it will be by their more exact and frequent catechizing then ours . . concerning the third quaere . the reasons why this custome of catechizing by way of question and answer , hath ever been continued , seem to be these . because of the account every one must give . our saviour tells it us . reddes rationem , we must render an accompt . and every man will will be most wary in that for which he must be accomptable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . because we are all , young and old , to give an accompt of our faith . be ready ( saith saint peter ) alwayes to give answer to every one that asketh you a reason of the hope that is in you , a solid reason , not a phanatique opinion . and by this we shall be the better fitted to these four necessary duties of examining the doctrine we heare . of examining our selves before we heare the word , and receive the sacrements . of admonishing our brethren , which we cannot doe , unlesse we be fitted with knowledge . of adhering to the truth . because being children we doe imbibere errcres , ergo exuendi sunt et induendaveritas , we drink in errours , which must be shaken of , and our loynes must be girt with truth . the heathen man adviseth us , that in all our actions we propound to our selves cui bono . what good will arise by that we goe about ? in this certainly the fruit is great , diverse wayes . it will be acceptable to god to spend our hours in his service . we shall learn hereby to know god and his son jesus christ. whom to know is life eternal . it will procure length of happy dayes in this life . lastly the fruit of it is holines , and the end everlasting life . now 〈◊〉 the fruit is so great , we are to take especial care , that the hours we spend in this exercise , be not lost , and so we be deprived of the fruit . for as in natural philosophy it is held a great absurdity , ut aliquid frustra fiat , that any thing be done in vain , or to no purpose , and in morall ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there be a vain and fruitlesse desire , so in divinity much more . s. paul useth it as an argument to the corinthians to prove the resurrection , that if there should be none , then both his preaching and their faith were in vain . and in another place , he did so forecast his manner of the conversion of the gentiles ne forte currat in vanum , lest he might run in vain therefore as the same apostle desired the corinthians , not to receive the grace of god in vain : so are we to be careful , that we heare nothing in vain , lest we be like those in jeremy , that let the bellows blow , and the lead consume in the fire , and the founder melt in vain , upon which place saith the glosse , that all pains and labour which is taken with such people is in vain and lost . but the word of god cannot be in vain in three respects . in respect of it self . in respect of the catechist . in respect of the catechized . in respect of it self it cannot be in vain . for god himself maintaineth the contrary . as the rain cometh down ( saith he by the prophet ) and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and budd , that it may give seed to the sower , and bread to the eater . so shall the word be that goeth forth out of my mouth , it shall not return to me void , but it shall accomplish that which i please , and it shall prosper in the thing whereto i send it . nor can it be in vain , in respect of the catechizer , or him that delivereth it . i have laboured in vain ( saith the prophet ) i have spent my strength for nought and in 〈◊〉 : yet surely ( mark that ) my judgement is with the lord , and my work with my god. the paines which the catechizer takes , is not in vain , because god ( seeing he hath done his part ) will accept of his endeavours , though his 〈◊〉 reject and 〈◊〉 them . and if the son of peace be there , 〈◊〉 peace shall rest upon him , if not redibit ad vos , it shall returne to you again , saith christ to his disciples . and the apostle most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are unto god a sweet savour of christ , in them that are saved , and in them that perish . therefore we ought to be very carefull how we behave our selves in hearing . lastly , it cannot be in vain to the catechized . if we come to heare with a good intent , the spirit of god takes order , that the word shall be profitable , and fruitful , like good seed sowed in good ground . and to this purpose it is , that saint gregory saith . cum verbiboni auditores 〈◊〉 , pro reficiendis eis majora doctoribus intelligentiae dona tribuuntur : 〈◊〉 enim doctori verbum dominus pro gratia tribuit auditoris . when hearers come with a good appetite to heare the word , the teachers are enabled with 〈◊〉 gifts of understanding . for ost-times god gives his word to the teacher , in favour of the hearers . chap. ii. the duty of the catechized . . to come , and that . with a right intent , . willingly , . with preparation , which must be , . in fear , . by prayer . other rules for coming , . with fervency , . with purity of heart , . in faith , . frequently . the second duty to hear or hearken . the necessity of hearing . the manner , . with reverence , . with fervour of spirit , , with silence , . without gazing . . heare to keep . how the word must be kept in our hearts , . by examination , . by meditation , . by conference . now that it may be the more fruitful , two duties in this text are required of them : 〈◊〉 , et auscultare . to come , and to heare , or hearken . it is the nature of the holy ghost , to comprehend and comprize many things in few words , much matter in short speech . 〈◊〉 come , the first duty required is , to come to church . our presence must be the first part of our christian obedience . i was glad ( saith the psalmist ) when they said unto me , we will go into the house of the lord. and the prophet saith , many people shall go and say , come and 〈◊〉 us go up into the mountain of the lord. the jews have a proverb , blessed is he that dusteth himself with the dust of the temple . alledging that of the psalmist , one day in gods court is better then a thousand . and yet our coming to church will availe us little , if we come as they did of whom the prophet speakes , that is for fashions sake , feare of punishment , disfavour or the like , rather then for any good will we have to come thither . for to such the word shall be ( as the same prophet tells us ) as a sealed book that cannot be opened . therefore if it stood in our election , and that all censures , and rubs were removed , that we might be at liberty , to come or stay at home , yet are we to come , and to come well affected , because the holy ghost hath said , venite come . for to come onely at gods call , and not well qualified , is no more then the centurions servant did at his command ; therefore in so coming we shall do god no great service . the people went three dayes journey into the wildernesse after christ. and there were some that heard saint paul , while he continued preaching till midnight . but our coming and hearing will little avail us , if it be not with a good intent , for even the flies , lice , grashoppers and caterpillars came at gods commandment . but we are not only to come , but to come libenter with a willing minde , to be bettered by our coming , not to heare newes , as the athenians , nor as 〈◊〉 to christ , hoping to see some miracles done , but diligenter & ardenter with diligence and zeale . saint augustine calls the peoples act of following christ three dayes in the wildernesse , monstrum diligentiae , a diligence more then ordinary . we must be like those , that to heare the apostles resorted daily and with gladnesse to the temple ; and , ( in solomons phrase ) wait daily at his gates , and at the posts of his doors to hear ; that is without wearinesse or intermission . 〈◊〉 saith , non sunt istae institutiones , sicut homiliae , these catechizings are not as homilies , for if we misse a sermon , we may redeeme it again , but if we misse this exercise , we loose much benefit . it is compared to a building , of which , if any one part be wanting , the whole edifice must 〈◊〉 be unperfect . therefore we must follow the apostles counsail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and redeem the time , for the neglect of this duty cannot be excused by multiplicity of businesse , for though a provident care be lawful , yet when it hinders us from coming to god , it 〈◊〉 sin . nor can pastime priviledge us , for there 's no other reason given that esau was evil , but that he was a man of the field , or lived in the fields , and loved his game and pleasures . and it was the israelites fault ; sedebat populus edere , surrexit autem ludere , the people sat down to eat , and rose up to play . this was spoken to their reproach and infamy . and therefore it is well said of one , mens otiosa nihil aliud cogitare novit , quam de escis , aut quam de ventre , an idle man thinks of nothing but his belly . and another , nihil in sancto proposito otio deterius est , nothing hinders holy intentions more then 〈◊〉 . nor the spirit of sloth . the prophet tells the jews , the lord hath covered you with a spirit of slumber , and hath shut up your eyes . if a man have not a minde to go to this exercise , it will not excuse him , he must rouse up himself , and remove all impediments . but if sicknesse seiz upon us , or some extraordinary occasion , that cannot be avoided , necessitates us , and keeps us back at any time from this duty , we are to follow the apostles rule before mentioned , and redeem the time by our better future diligence . now forasmuch as we know , that every comer is not welcome , but he that cometh in his wedding garment , that comes prepared as he ought : and that we 〈◊〉 king hezekiah would not proclaim a solemn passeover til the priests and levites were prepared : and that king david , though he had taken as good order as he could , yet ( not confident of the abilities of himself 〈◊〉 his people ) betook himself to prayer , that god would prepare their hearts . and that in the gospel the office of john the baptist was to prepare the way of the lord , and to make his paths straight . lastly that the servant which prepared not himself was severely punished . we ought to fit our selves to this duty by way of preparation , for certainly this is a most necessary duty required in every one that desireth to know god. prepare to meet thy god , saith the prophet . and barnabas in his sermon to the antiochians ( the first that were called 〈◊〉 ) exhorted them , that with purpose of heart they would cleave unto the lord and this every one ought firmly to beleeve , that whosoever intends to be an auditor must hear upon this consideration to make use of his hearing , in the course of his life , and put in practise what he hears . the psalmist saith , that a young man must rule himself according to the word , to the end that he may cleanse his wayes . and he , that practiseth not what he heareth , faileth in the first point . our saviour called the doctrine of the pharisees leaven : and christian doctrine may be called fermentum christianum , christian leaven , whose property is to change the whole lump into its own nature and quality . so if we hear the word of god , it must be leaven unto us , and turn the whole lump into the tast of it self . if it be not so with us : but that we hear continually without preparation or practise , there is a bitter place against us , we shall be like roots , bearing gall and wormwood , bitternesse it self . and thus much for the general notion of preparation . now for the particular , how we ought to prepare our selves . the rabbins prescribe fourty eight rules to this purpose , which may be reduced to two . . praeparate in timore , prepare your hearts in fear . take heed to thy feet ( saith the preacher ) when thou entrest into the house of god. that is , come not to gods house , to hear his holy word , carelesly or unreverently , but with reverence and fear . we are not to come thither as to an ordinary place , but with an awful preparation , as in gods presence . how fearful is this place ( saith jacob ) this is none other but the house of god. and it is fearful in respect of the majesty of god , more fully here then in other places , as being the presence-chamber of god , where he will be waited upon with all due preparation and respect . serve the lord with fear , was king davids counsel , and it was his practise too . i will come into thy house ( saith he ) and in thy fear will i worship towards thy holy temple . . another reason that we should be qualified with fear when we come , is , that because ( as solomon speaks ) fear is the beginning , or head , and chief point of wisdom , it must needs be the ground-work and foundation of our preparation . the fear of the lord ( as he also ) leadeth unto life . it is the high way to all other christian duties . his salvation ( saith the psalmist ) is nigh to them that fear him . it stands us 〈◊〉 upon to be thus prepared , else the wise man would have spared this 〈◊〉 . be thou in the fear of the lord continually . in 〈◊〉 . preparation by prayer , is the other main point 〈◊〉 〈◊〉 our selves , before we come : and indeed it is the salt that seasons all holy duties . king 〈◊〉 ( as you heard before ) practized it , and began his very prayers with prayer . let my prayer ( saith he ) be set forth in thy sight &c. and 〈◊〉 made way by prayer , to the dedication of his temple . daniel set his face unto god by prayer , and while he was in this act of preparation , the angel was sent to him to let him know , that his petition was granted . solomon prayed to the lord for wisdom , & you may read that god yeelded to his request . cornelius was initiated into the church by this means : and saul , by it , of a persecuter became paul an apostle for behold ( saith god to ananias ) he prayeth . saint augustine calls it , gratum deo obsequium , an acceptable service to god. and 〈◊〉 . nihil potentius homine 〈◊〉 . nothing more powerful then a man that prayeth . nemo nostrum ( saith saint bernard ) parvi pendat 〈◊〉 〈◊〉 , 〈◊〉 enim 〈◊〉 quod ipse ad quem or amus , non parvipendit 〈◊〉 , let none of us make light accompt of prayyer , for i tell you , that he to whom we pray , doth not lightly esteeme of it . for indeed as saint peter 〈◊〉 us , gods ears are open to prayers . and 〈◊〉 we see that king david often prepared himselfe by those kinde of prayers , which the fathers call ejaculations , or short prayrs , of which the hundred and ninteen 〈◊〉 is full . as , open thou mine eyes , that i may see the wondrous things of thy law : and when he 〈◊〉 any extravagant thoughts to seiz on him . averte oculos , turne away mine eyes from beholding vanity . and when he grew dull in spirit , quicken thou me . with these and the like we must prepare our selves . now as these are the two rules for preparation , so are there four other for our coming . venite 〈◊〉 , in fervore spiritus , with fervency of spirit . our coming must not be cold , not luke-warm , like the church of laodicea : lest we be spued out : but fervent and zealous . be fervent in spirit , saith the apostle . and in another place ; it is good to be zealously affected in a good thing . if we come to hear , we must come with a longing desire . zeal is compared to oyle ; which keeps the lamp ever burning . it was one of king davids 〈◊〉 . i have 〈◊〉 for 〈◊〉 commandements . the zeal of the gentiles , saith saint ambrose , 〈◊〉 them life everlasting , wheras the coldnes of the jews caused their losse of it . 〈◊〉 〈◊〉 , nullum est 〈◊〉 〈◊〉 tale sacrificium , quale est 〈◊〉 〈◊〉 . 〈◊〉 no sacrifice so acceptable to god , as the zeal of the spirit , and as it is well 〈◊〉 to him , so he he rewardeth it . he satisfieth the longing soul , saith the psalmist . he that comes 〈◊〉 qualified , never returns empty . . venite in puritate cordis . our coming must be also in purity of 〈◊〉 . k. david asketh the question , who shall ascend to the hill of the lord , or who shall rise up in his holy place ? and answereth 〈◊〉 in the next verse : even he that hath clean hands and a pure heart . our thoughts and actions must be pure and undefiled , else there 's no coming to gods house , no bettering our selves by coming 〈◊〉 . for the word of god ( being pure ) will not enter into them that are 〈◊〉 . 〈◊〉 and belial cannot accord . but cor purum 〈◊〉 est dei , gaudium 〈◊〉 , 〈◊〉 spiritus sancti . a pure heart is gods court , the delight of angels , and the 〈◊〉 of the holy spirit . this is the second . venite in fide . come with the garment of faith too . if thou 〈◊〉 beleeve , all things are possible to him that beleeveth . a beleever , though in the estimation of men he be of small understanding , yet shall he be able to conceive and 〈◊〉 〈◊〉 sufficient to work out his salvation we see it in the apostles ; who though they 〈◊〉 poor , ignorant , and simple fisher-men diverse of them , yet coming to christ by faith , were able to confound the wisest , and most learned men in the world . but without faith it is impossible to please god , and if to please him , certainly ( come 〈◊〉 as often as we will ) to reape any good from him . for he that 〈◊〉 to god ( as it is in the same verse ) must beleeve that god is . the 〈◊〉 shall live by his 〈◊〉 , 〈◊〉 the prophet , and according to our faith shall we receive benefit by our coming , for it is by faith that we have accesse to grace . and the apostle 〈◊〉 that the jews were excluded from the promise , because that which they sought for ; was not by faith . this is the third rule . venite frequenter . being fortified with faith , 〈◊〉 frequently and often , then you cannot come too oft . not upon the solemne fast only , once a moneth perhaps will serve the turne , but as we say in our liturgy , day by day we magnifie thee . every day will i blesse thee ( saith the psalmist ) we want daily bread , bread , necessaries for our sustentation every day , therfore we are to come every day to beg it , and god is to be blessed daily , because of his daily benefits . the apostles were daily in the temple preaching and breaking bread and suerly they were not there alone , there were some auditors , some communicants . we are not to think so meanly of god , that we may command his blessings if we take our own times to come for them , at our own leisure , therefore si nolumus 〈◊〉 querere deum , queramus voraciter , queramus 〈◊〉 , queramus 〈◊〉 . saith barnard . if we mean not seek god in vain , seek him first truly , and then often and with perseverance and diligence . for delectatio , 〈◊〉 etdiligentia ex se 〈◊〉 , seque necessario consequuntur delight love and diligence doe mutnally and necessarily follow one another . being thus prepared and qualified , when we come , we shal be fitter for the second part of this text , auscultate . hearken . which is the second part . . auscultate mihi , hearken unto me . he that hath ears to hear let him hear , saith our saviour . god complaineth by the prophet , that the people drew neer to him with their mouths , and honoured him with their lips : but they had removed their hearts far from him . this is a present absent . the heathen observed that soloecisms may be committed in hearing as wel as in speaking . in this respect therfore , it is required that we be so present , that we give ear , and our hearts be as neer as our bodies . sacrifice and meat-offering ( saith the psalmist ) thou didst not require , but mine ears hast thou opened . and it was a blessing which god promised by the prophet to the kingdom of christ , that the eyes of them that see should not be dim , and the ears of them that hear shall 〈◊〉 . pharaoh was of opinion , that religion was an idle mans exercise : and 〈◊〉 〈◊〉 that all duties of religion lye upon the speaker . but christ maketh it a great matter to hear well , and therefore gives this caution , take heed how ye heare , and he gives a reason because to him that heareth well the spirit will reveal more , and from him , that heareth not well , shall be taken away , that little he had before . it will not be therefore altogether impertinent to take a view of the severall qualifications 〈◊〉 to a true and right hearer , which are these . . 〈◊〉 〈◊〉 〈◊〉 . hear with fear and reverence , not with too 〈◊〉 boldnesse 〈◊〉 confidence : 〈◊〉 multo bene timere , quam male fidere , saith s. aug. it is much better 〈◊〉 fear well then to be too confident . for as an awful respect and holy fear is required in our preparation before we come to gods house , so is it to be continued while we are there . and as the reason of fear in our preparation and coming thither was in respect of gods presence there , so there is no lesse reason of our reverent deportment in hearing , in respect of the majesty of the person speaking , and the matter he delivers to us . 〈◊〉 audis , quod dominus tuus dulcis est , attende quid diligas ; 〈◊〉 〈◊〉 quod rectus , attende quid time as . vt amere & timore 〈◊〉 , excitatus , 〈◊〉 〈◊〉 〈◊〉 , when thou hearest , that god is gracious , mark what thou art to 〈◊〉 : and when thou hearest that he is just , mark what thou art 〈◊〉 to fear , that stirred up by the love and fear of god , thou mayest keep his law . there was a great punishment inflicted on them in the law , that offended against this duty . the man that will do 〈◊〉 , and will not hearken to the priest that standeth to minister before the lord thy god , &c. even that man shall die . when the apostles did break bread and prayed , it is 〈◊〉 , that , fear 〈◊〉 upon all the disciples . and therefore is that counsail . let us 〈◊〉 god acceptably , how is that ? with reverence and godly fear . . again 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 , with cheerfulnesse of spirit , not dully or coldly , or sleepily . we must not so carry our selves in our hearing , as though we could 〈◊〉 in our 〈◊〉 to be out of the church before gods message be fully delivered to us , whatsoever we do to god we must do it heartily and cheerfully , whether it be in the work of charity or piety . the fire upon the altar must never go out . 〈◊〉 ye not watch with me one hour , saith christ to his disciples . we see what punishment 〈◊〉 to sleepy 〈◊〉 . non 〈◊〉 〈◊〉 〈◊〉 coelorum , neo otio & 〈…〉 , saith 〈◊〉 , the kingdom of heaven is not the lot of sleepers , nor is the blessednesse of eternity promised to those that are 〈◊〉 with idlenesse and sloth . . auscultate in silentio , in silence without talking . there is a time to be silent , saith the preacher , and when can this be better , then when god speaks to us . keep silence before me , saith god. and the prophet 〈◊〉 speaks home to this point . the lord is in his holy temple , let all the earth keep silence before him . it was the practise in the primitive church , the disciples were silent , when the apostles preached . all the multitude kept silence , and gave audience to 〈◊〉 and paul. nay the very heathen , before their sacrifices and mysteries began , had an officer that cryed to the assembly , hoc agite , ( intend this onely ) leave talking and be still . . the next is , 〈◊〉 〈◊〉 aberratione oculorum , hearken without gazing . our eyes must not 〈◊〉 every where , as if we were in a market-place . we see the disciples were blamed for gazing . it is left upon record for our instruction , that when our saviour preached , the eyes of all the hearers were fastned upon him , which 〈◊〉 a stayednesse in them , and a resolution to take notice of what they heard . when we come to hear , we must make a covenant with our eyes , as job did . besides we are to note , that there is more emphasis in the word auscultate then in audite the one being but the hearing of a noise or sound , and the other to hear with attention , to listen and mark 〈◊〉 . this difference we may observe in diverse places of scripture . when god promised blessings to the obedient jews , he saith not : if thou shalt , hear the voice of the lord thy god , but , if thou shalt hearken diligently into the voice of the lord thy god. and the prophet . the ears of them that hear shall heanken , to 〈◊〉 the difference between hearing and hearkning . now if the eyes wander it is impossible that the ears should hearken , or the minde observe , what is spoken . and when the eyes are fixed , 〈◊〉 great hope that they all concur . therefore it is that the 〈◊〉 saith . let thine eyes observe my wayes . and the eyes of a fool are in the ends of the earth , every where wandring . . lastly , auscultate ut retineatis , hearken to keep , not to forget what you 〈◊〉 this virtus 〈◊〉 a retentive faculty makes a hearer compleat . blessed are they ( saith our saviour ) that hear the word of god and keep it . so saith saint john , blessed are they that hear the words of this prophecy , and keep those things that are written therein . on the contrary , if any be a hearer of the word , and not a 〈◊〉 , he is like unto a man beholding his natural face in a glasse , &c. so may we say of them that hear , and lay not the words up in their hearts . a rabbin compares such ears to an hour glasse , that when one glasse is full of sand , it is turned , and the sand 〈◊〉 into the other . these kinde of ears , are ever the worst , not worthy to participate the mysteries of god. there must not be only a laying up in our memories , but in our hearts too , till the day starre arise in our hearts . among the schoole-men there is an opinion quod cor non facit non fit , that which the heart doth not , is not done at all . pharaoh returned to his house , but the thing he heard did not enter into his heart . and therefore it was that god said . the words which i command thee shall be in thine heart : and in that place , this order of 〈◊〉 is prescribed plainly . we are in these dayes for the most part greedy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain superficial kinde of knowledge , but our knowledge should be , to give to the simple sharpnesse of wit , to the young man knowledge and discretion . and when wisdom entreth into thine heart , and knowledge is pleasant unto thy soul : discretion shall 〈◊〉 thee , and understanding shall keep thee . so that the writing , committing to memory , and talking of that which we hear , should be to this end , to work deeper impression in our hearts , to practise it . and that we may do this the better , there are three things required in us . . examination . . meditation . . conference . . for the first , it is to be done by following our saviours counsel , searching the scriptures , not running after diviners , and soothsayers , but the law and the testimony according to that of the prophet . saint luke testifieth of the 〈◊〉 , that they were more noble then they of : thessalonica , why ? because they searched the scrpturs daily . the preachen or catechizer must not doe all for us something we are to doe for ourselves . if we mean to 〈◊〉 to the knowledge of god , let us search , saith the prophet . and the preacher gave his heart to search out wisdom , that is by the holy scriptures that which i knew not ( saith holy job ) 〈◊〉 searched out . saint peter gave testimony of the prophets , that they searched and enquired diligently the things which concerned their salvation . thus must hearers search the scriptures , not as if they could understand them without their teachers , much lesse to judge their doctrine , but to confirm their 〈◊〉 in what they hear . meditation is the second duty . we are to meditate and ruminate , as well upon the things we hear , as upon those we read . s. paul , after he had prescribed rules to timothy how to order himself , gives him this counsel also . meditate upon these things , give thy self wholly to them , that thy profiting may appear to all . and after a general exhortation to the philippians , he concludes , with , finally brethren , &c. think on these things . the reason is given by s. augustine , quod habes , cave ne perdas , take heed thou lose not that which thou hast gotten by reading and hearing . if we onely hear and reade , and think not afterward upon it , it is to be feared that we shall not be bettered by that which we have either read or heard . this duty hath ever been in practise with the saints of god. isaac went out into the fields to meditate . and king david did often so , as appeareth by the psalm , in diverse places . the last duty is conference . and this is done , either , first , by auditors among themselves . or secondly , with the priest and learned . the first we have in the prophet malachi : they that feared the lord , spake often one to another ( yet not in conventicles . ) and the other we have in the prophet agge , ask the priests concerning the law. the reason is given by the former prophet , the priests lips preserve knowledge , because he is the 〈◊〉 of the lord of hosts . if then in reading or hearing we be at a stand , the scriptures being a deep sea to wade through , repair to the priest , confer with him , and desire his direction . we see our saviour while he was young took this course , his parents found him not onely hearing the doctors , but conferring with them , and asking them questions . though it be the common saying that experience is the mother of knowedge , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conference is the grandmother , for it begets experience . now ( as the prophet speaks ) hic est omnis fructus ut auferatur peccatum , this is the fruit and end of all these duties , to take away sin . as in diseases there are bastard feavers , which have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verarum febrium , symptomes & signes of true feavers ; so is there also 〈◊〉 pietas , bastard religion , which hath specious shews of true 〈◊〉 . seeing then that preaching and catechizing may fail , and that , as our saviour tels martha , vnum necessarium est , there is one thing needful : while we have the great blessing of the word , that 〈◊〉 necessarium , let us hear it , and god in it . lest it happen to us which the wiseman and the prophet foretold . they shall cry unto the lord , but he will not hear them , why ? because they hated knowledge . and as it was with elies sons , they hearkned not to the voice of their father , therefore the lord did slay them . let us therefore labour by hearing to come to the knowledge of god , and no doubt but god will have a respect to our hearing , and of catechumeni , make us proficients ; give a blessing to our endeavours : we will conclude this point , with a saying of s. cyril an ancient catechist , meum est docere , vestrum auscultare , dei perficere . it is my part to teach , yours to hear , and gods to perfect and give a blessing to that which i teach and you hear . and so much for venite & auscultate . chap. iii. of religion in general , and the foundations of it . the four first steps . we must come to god , as the onely way to true happinesse . no happinesse in riches proved by divers reasons . nor in honour . nor in pleasure . nor in moral vertue . nor in contemplation . general reasons against them all , that felicity cannot be in any of them . because they cannot satisfie . they are not perpetual , but uncertain . in god onely is true happinesse to be found . the work of religion whereof we are to treat , is compared by our saviour to a structure or building , and the teacher to a master builder by the apostle , and the principles of religion to a foundation . now in a building the principal care ought to be , to make the foundation sure , to dig deep enough , and lay the foundation upon a rock , and not upon earth or sand , lest the devil , by undermining shake the foundation , and ruine the whole structure . and this laying of a slight foundation is the fault of the builders of this age . now to finde when we have a firm foundation , we are to examine , . whether the grounds of religion be true or false . . whether warranted by scripture ? . how we know that there is a god. . what regard god hath of man. but they which without further examination presuppose these for granted , build no deeper then the earth , leave advantage to the adversary . and we know that many have undermined the very foundations , affirming boldly , that there is no god. insomuch as the devil bringing his floods and storms hath shaken the dearest of 〈◊〉 children . and therefore that we may begin at the hard rock , we will ask these four questions . . an sit 〈◊〉 ? whether there be a god. and this is against the 〈◊〉 . . an curam gerat mortalium , whether he have a care of man , and such a care , as that he would give him his word , to reward the good , and punish the evil , against the semi-atheists , the epicures . . an scripturae 〈◊〉 sint 〈◊〉 verbum , whether the scriptures we use , 〈◊〉 〈◊〉 true word , against turks and pagans . . an ex hoc verbo vere sit fundata religio 〈◊〉 , whether the scripture being gods word , our religion be truly grounded upon it , against jews and hereticks . for the first and second , our warrant and direction is from the apostle . he 〈◊〉 cometh to god must beleeve that god is , and that he is a rewarder of them that seek him . wherein three things are observable . . that the end and fruit of our religion is to come to god. . that the means to attain to that end or fruit is by beleeving . . that we must beleeve concerning god these two things , viz. first , esse deum , that there is a god. secondly , bonis bonum tribuere , malis malum , that he giveth good things to the good , and evil to the wicked . . that the end and fruit of our religion is to come to god , is the first step . there hath been much beating of the brain to finde out true felicity ; the reason is , because naturally every man desires that which is good . the 〈◊〉 tels us as much , that it was that which men thirsted after in his time . there 〈◊〉 many that say , who will shew us any good ? s. augustine saith , that varro had observed in his book of philophy such variety of opinions concerning this summum bonum , chief good , that they amounted to sects , as he cals them . and the reason that man is naturally 〈◊〉 of good is , because no man of himself is happy . the epithets given to man makes this plain enough , as nudus , miser , naked , wretched , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a feeble creature , a true embleme of infirmity , and the like . so that happinesse not being in man himself , it must needs accrew to him by coming to some other thing , that is , to god. it is true and undeniable , that while man kept gods commandements , and submitted his wisdom to gods will , he was partaker of gods goodnesse , and in the state of happinesse . but disobeying his will , and departing from him , he became miserable many wayes . for first he fell into sin . secondly , into shame . thirdly , into fear . fourthly , into travel , care , and vexation , of body and minde . fifthly and lastly , into death , lost all his former happinesse , and fell into a sea of misery and infelicity , which cannot be repaired , but by coming again to god. there are some of several opinions , that think a man may enjoy true felicity in this world , and of himself , without having an eye to god. they may be reduced to five sorts . . worldlings conceive true felicity to consist in wealth . . polititians in honour . . epicures in pleasure . . stoicks in moral vertues . . platonicks 〈◊〉 contemplation . against these severally in order we shall make some exceptions . . riches are not the summum bonum . . wealth is not to be desired in regard of it self , but onely to supply the 〈◊〉 of nature , as food , raiment , &c. to preserve nature from sailing or decaying , or to repair or amend it , but not to bring it to a higher estate , above nature , for that riches cannot effect , but that which is true felicity can do both . . the end of man is better then man it self , but these are worse then man ; for a man for his life will give the whole world . if he were possessour of all the wealth in the world , he would part with it to save his life . the devil could say , skin for skin , and all that a man hath will he give for his life . . it were strange , that happinesse should consist in that , of which , much dispute hath ever been , whether it be good or evil . seneca saith , semper eguerunt interprete , the resolution is yet to make . . they cannot make a man good that is possessour of them , though they make him great . . the coelestial creatures are blessed and happy , though they enjoy them not . . they are not alwayes profitable , but sometimes hurtful . . if it should be granted that true felicity consists in them , then men should not be esteemed by what they are ; but by that they possesse : and then a mans full bag is better then himself . . the goodnesse of riches consists in the use and spending of them , and by that reason , summa esset foelicitas , in discedendo a foelicitate , a mans chief happinesse were to part with his felicity . . as no man esteems the goodnesse of a sword by the richnesse of the 〈◊〉 , or a horse by his trappings , so neither can a man be judged good by the abundance of his wealth . in these respects wealth or riches cannot be true happinesse . . happinesse is not found in honour . . for philosophers themselves say , that honor est virtutis umbra , honor is but the shadow of vertue , and we know , that we ought to follow the substance ( which is vertue ) and leave the shadow . . in honour , there must be as well the honourer as the honoured : and of necessity , there are more honourers then honoured : so that there are many unhappy , and but few in felicity : if honour should be happinesse . . as men may be honoured by some , so they are despised and envied by others , therefore men in honour are foelices in parte , happy in part onely , and therefore not truly happy . . if it be objected , that if men be not honoured by all , that are honore digni worthy of honour , it is their faults that should honour them ; this brings us back to the first answer , that honour is but the shadow of vertue , and therefore not happinesse it self . . honour is good , if it were sine sera & clave , without lock or key , without dependance , which it is not ; for honour dependeth upon other mens mouths , and hath no stability . now that felicity , which is as mutable as a camelion , cannot be true happinesse . we see it to be true in our saviour , for by the same people that he was honoured in a triumph to jerusalem , within few dayes after he was led in a disgraceful manner to be crucified . therefore in honour consists no true happinesse . . in pleasure , there can be no true felicity . . the very frame of the body speaks against it : for there are but two parts of it , ( as the epicures hold ) capable of it . . for the one they wisht to be like cranes . and for the other like sparrows . seeing man is spiritual and intellectual , and pleasure sensible , in following delight , he descends to a thing inferior to himself , but felicity must be in summo , above him . seneca wished rather to have been unborn then to have been born to this end , super lectum jacere vinum potare &c. as the prophet hath it , to lie in bed , and drink wine &c. man should be more miserable then the beast , if pleasure should be his end . for they vse pleasures openly and freely , while man is ashamed to vse some pleasures in publike view . again thy do it without remorse of conscience , and man after the act of pleasure is 〈◊〉 in conscience ; yet no man will say , that beasts have true felicity . again , the philosophers hold , that pleasure without moderation is not good ; and if pleasure be true felicity , then the vertues of temperance , abstinence , continency , &c. were lost . temperantia est abstinentia a voluptatibus , temperance ( defined ) is abstinence from pleasures : so that if pleasure be true felicity , and that without moderation it is not good , then it follows that abstinence from felicity , is 〈◊〉 , and that he is continent who abstaineth from felicity . . plutarch is confident , that if an epicure knew that he had but one hour to live , and were put to his choice , whether he would spend that hour in sport and pleasure , or do some notable act to eternize his name , that he would make election of the latter , and thereby condemn his own opinion of felicity in pleasure himself . no true felicity then in pleasure . . nor yet in vertue . . the vertues in which the stoicks place felicity are meerly morall , and they are onely to pacifie the disordered passions of the minde , our affections : and the pacifying of them is to bring ease to our actions : and every action 〈◊〉 propter finem , for some end : there being therefore other ends besides these , there is no felicity in them . . every vertue hath its severall use , as justice to preserve peace , fortitude to procure peace , and the like : therefore these have further ends then for themselves , and so are not true felicity . . prudence ( accompted by them the prime vertue ) is nothing but to direct us to the end , and is not the end it self : therefore not felicity it self . in vertue then no true felicity . . neither in contemplation . . for it is an absurd thing in nature , that any thing should be long in getting , and short in fruition or enjoying : but contemplation is ever in getting , so that it cannot be long in fruition : therefore no felicity in it . , our contemplation is onely in posse , in what may be , and to be happy is 〈◊〉 in actum , to be drawn into action , but to say that this posse may be brought to a perfect act , were absurd ; for there is no man can say , there is nothing but i know it . . by their own confession , we know not the essential form of any , no , not of the most vile creature , and we are ignorant in most familiar things to us : and how much more dim and unperfect is our knowledge in more divine natures , and in god himself , of whom we know nothing but by privation : as that he is not finite , and comprehensible and the like . . they testifie of themselves that they know nothing . hoc 〈◊〉 〈◊〉 , me nihil scire , said socrates , this one thing onely i know , that i know nothing . aristotle confest that he had spent his time , and had onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owls eyes in contemplating heavenly essences . simonides that the more he contemplated on gods essence , the farther off he confest himself to be . heraclitus cryed out , in 〈◊〉 est , it is so deep i cannot sound it . and maxima pars 〈◊〉 quae scimus , est minima 〈◊〉 quae ignoramus , the greatest part of that we know , is the least part of that we know not . no felicity then in contemplation . thus much for particular exceptions against these opinions of felicity , now generally against them all demonstrative . that there is no true happinesse in any thing besides god. the philosophers propound two things in their 〈◊〉 . . terminus appetitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contentednesse or satisfaction of the appetite . . perpetuity or continuance of that satisfaction . . to come to any thing but to god , non facit terminum appetitui , it satisfieth not our appetite , for ut ponatur terminus appetitui , to set a bound to our appetite there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentednesse . and this cannot be without satisfaction . nor can any thing satisfie the appetite , but god alone , because it was ordained to receive god : all the world is too little to fill it . saint augustine saith , domine , tu fecisti me propter te , nec quiescat anima mea , donec veniat ad te , lord thou hast made me for thee , and my soul will not be satisfied till it come to thee . for without god there is 〈◊〉 universal good , therefore some want , and consequently a desire to have that which is wanting , and the appetite being unsatisfied , unquietnesse followeth , and so no felicity . this is apparant in the example of riches , and the desire of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire and appetite hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word expressing an earnest motion ; ardere , flagrare cupiditate , to burn , or flame with 〈◊〉 : in which re : spect it is called ardens appetitus , an ardent desire . now if a man heap never so much wood upon a fire , though at the first it seeme to put it out , yet by little and little the fire waxeth bigger by reason of it , and is as apt to receive more wood , as it was in the beginning . and so it fares in the desire of riches , the more matter is ministred , the lesse the desire is quenched , but still encreaseth till it come to be infinite . quomodo ejus sitim extingues , cujus sitis expatu crescit ? how then will you quench his thirst , who the more he drinks , the more he may . therefore there is no worldly thing that can satisfie mans appetite . riches were not made to fill a mans minde , no more then learning to fill a bag , or the ayre to satisfie an hungry belly . . presuppose that the minde could be capable to receive or be satisfied with riches , yet are they not proper to the soul of man : and the rule is oportet 〈◊〉 〈◊〉 desideranti , that which is principally desired should ever be given to the desiring . but grant all this , yet when a man hath all he desireth , yet he may have a new appetite , and so , after he hath filled one bag , he may desire to fill another and after one barne , another . hence it is , that such are compared to the horse-leeches two daughters , that cry give , give , and to the greedy mastiffe , that swalloweth up whole morsells , as fast as they are cast to him . and this appears most plainly in alexander , who shed many tears , because there were no more worlds for him to conquer . theocritus saith of the covetous man. that first he begins with mille 〈◊〉 errant in 〈◊〉 agni , i have a thousand lambs feeding in the mountaines , and having gotten a thousand , his desire goes higher by degrees , and saith , 〈◊〉 est 〈◊〉 〈◊〉 , he is but a poor man that can number his cattell ; or tell how many he hath . therefore we may well conclude , that all wayes which tend not to god are unnatural , and so are all other desires : they are like to drink to an hydropical man , they satisfie not , but bring us out of the way , so that we shall never come to our journeys end , nor enjoy true felicity by them . . the other is perpetuity . and where this is wanting , there ariseth fear of loosing the felicity we have , which begets disquiet and anxiety , and so no selicity . but this perpetuity is not , neither can it be in any thing but in god alone : for though we continue , yet shall all things else passe , as it was with job , and the rich man in the gospel . we get them not without great labour , and being gotten , they are ( as the prophet speakes ) but as a spiders web , which may suddenly be swept away : or as a cockatrices egge , he that eateth of it dieth , and that which is crushed breaketh out into a viper . saint augustine saith of them , si non habent finem suum , habebunt finem tuum , if riches have not an end , the owner will. . the uncertainty of these things appear in this , that money is subject to the violence of theeves , merchandise to storms at sea , cattel to the rot , buildings to casualty of fire , as casuall are they all as uncertainty it self ; like to a brittle glasse subject to perish by a small knock . saint chrysostome hath an excellent expression to this purpose , omnia bona mundi triplex interitus tollit : aut ex 〈◊〉 ipsis veterascunt , aut 〈◊〉 dominorum consumuntur , aut ab extraneis dolo , vel violentia , vel calumnia diripiuntur , the good things of this world passe from us three wayes ; either they become old or worth nothing of themselves , or they are consumed by the riot of their possessors , or they are taken away by the deceit , violence , or cavillation of others . therefore no perpetuity in them . . but in coming to god there is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 safety , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stability , and therefore in god and in him alone is true and perfect felicity , for as christ said to the woman of samaria , whosoever drinketh of this water , shall never thirst , if thou wilt have the water of life , go to the 〈◊〉 , for in fonte 〈◊〉 , there is satiety : so if we will have true felicity , and the summum bonum the chief goodnesse , we must go to god the fountain of all goodnesse . god is universale bonum , primum bonum , fons boni , &c. universall good , the chief good , the fountain of goodnesse , &c. this is verified by david , in thy presence ( saith he to god ) is fulnesse of joy , there 's terminus appetitus , a bounding of the appetite , and at thy right hand is pleasure for evermore , there 's perpetuity . the contrary is proved by solomon , who ( through the whole book of the preacher ) confesseth that he found nothing under the sun but vanity . yea the very heathen themselves acknowledge as much . the sybils oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying , to have prosperity from god , 〈◊〉 that the onely felicity of man consists in coming to god. and pythagoras golden verses , plato in his tenth book de republica , and in phaedone , hermes , plutarch , simplicius upon epictetus , iamblichus de mysteriis , &c , all of them confesse as much . to come is either in itinere vel in appulsu , either in the journey , or in the arrival , and the last step is commonly adventus , the advent or coming , so there is duplex foelicitas , a two fold 〈◊〉 , viae , & vitae , of the way , and of the life , of the way , which is , finis penultimus , the penult end , and of the life , which is finis ultimus the 〈◊〉 end . or as the rabbins , there is foelicitas atrii , & triclinii , the happinesse of the porch , and of 〈◊〉 parlour , we attain onely the former in this life , and so as children are accounted freemen , quia spe liberi , because free through hope , so are we happy in this life , quia spe foelices , because happy through hope , vita quam hic vivimus , non est vita nostra , sed via ad vitam , coetera hic habent vitam suam , the life we live here is not our life , but the way to life , other things have their life here . and therefore hebrews . . the estate of a christian is compared to a ship tossed upon the sea , his felicity to an anchor which is fastned in heaven , within the vail , and hope is the cable which holds him from sinking till he come to enjoy the end of his fai h. &c. so that the felicity of the philosophers is disproved , . by special exceptions , . by general demonstrations , . by experience , . by their own confession . we may conlude this point with that of saint augustin . domine 〈◊〉 nos propter te , & inquietum est cor nostrum , donec pervenerit ad te , saith saint augustine , lord , thou hast created us for thine own sake , and our hearts will never be at quiet , till we come to thee . chap. iiii. . the way to come to god is onely by faith , not by natural reason alone , as the manichees held ; reasons against them . the way by faith more certain . the necessity of belief . rules for coming by faith . how to come to god. the second general point is , that the means to attain to the end ( that is to come to god ) is by faith . omnis motus ab appetitu est , every motion is prosecuted by desire , and ut moveatur cognoscenda est via , we must know the way before we 〈◊〉 to motion , for ignoti nulla est cupido , a man hath no lust or desire to attempt that whereof he is ignorant . therefore in the first place the way must be known to go to god , before we can come to him . there are two wayes to come to god , one held by hereticks which is by the reach of reason . . the other held by christians , which is by faith . . the manichees ( as saint augustin testifies of them ) in opposition to the catholiques , held that men were to come to god by reason , and not by belief : and therefore vaunted , that whereas others did imponere jugum credendi , impose a yoke of beleeving upon men desirous to come to god , that they would bring men to god , by opening fontem sciendi the fountain of knowledge onely , they would effect it by demonstration . this way because it was most plausible grew strongest , and prevailed long : in so much that if any philosopher had entred christian religion he first became a manichee : which appeared by faustus the manichee , whose heresy was most dangerous and of longest continuance . the like sectaries are in our dayes , who are called by the learned 〈◊〉 , that must have a reason ( forsooth ) of every thing : and as long as you go with them in the way of reason , they will keep you company , so far will they go with you , and no further . therefore we are to prove , that the way to god by belief , is most convenient and necessary , and that the way by reason without faith is the worst and most inconvenient . if we must come to god by reason onely and knowledge , then it wil 〈◊〉 follow , that none shall be saved , but the learned , and those of excellent wit and capacity : for none but they are capable of demonstration : but that way ( of all othe ) is most inconvenient , that but few onely can go in . this is , as if many undertake a journey together , and because some can climbe hedges and ditches , the rest must passe that way also . but gods way is via regia . the kings high-way . againe , besides the excellency of wit and apprehension , there are great paines necessarily required to come to knowledge : and many are so weake by nature , that they cannot take the pains that shall be needful to acquire it : many also are so imployed in several affairs , that they cannot spare somuch time as is requisit : and many ( as we see by daily experience ) that bend themselves that way , are cut off before they can attain to it : so that we may say , that if there were no other way to get the knowledge of god but by reason , there would be few that should enjoy that felicity : but god hath prescribed a more compendious way : we need do no more , then beleeve , & 〈◊〉 〈◊〉 we have attained it . and whereas they object as porphirie did to the christians of his time , that too much credulity is a signe of levity , and was an hindrance to many in coming to god by belief , we may answer them by another saying of their own . nemo credulus , nisi credis stulto aut improbe , no man is to be accounted credulous , but he that shall beleeve a fool or a knave . and of folly and impiety god must needs be acquitted , lest we fall into blasphemy . for deus , as he is perfecta veritas perfect truth and cannot deceive , so is he perfect wisdom and perfect righteousnesse too , even righteousnesse , truth , and wisdom it self , and cannot erre , therefore it is no danger to be taxed with credulity , for coming to god by belief . now , that this way by beleeving is the surest and most certaine way , cannot be denied , because faith is grounded upon the word of god , though published and set forth by man. and this appeareth by four effects or circumstances , as origen sets them down . as healing of incurable diseases , such as were the leprous , hydropique paralytique , and men possessed with unclean spirits , which physick could not cure . by raising and reviving men from death . by shaking the powers of heaven . . in that simple and unlearned men , in one hour proved excellent , and wonderfully skilsul in all the tongues . and therefore , there must needs have been a divine power in them that wrought these things , whereby appeareth the certainty of the effect , though not of thecause . a second answer to porphiries objection is . that the suspition of credulity appeares rather in the way of reason , then faith : because , there being two hundred eighty eight severall opinions of philosophers , and every one of them having a reason for his summum bonum or felicity , there must needs be many crosse wayes among them ; and the way of truth being simplex & 〈◊〉 but one , it were impossi le for a man , among such diversitie of opinions to be in any certainty , and therefore necessarily must fall into the tax of greater credulity . aristotle saith , there 's no necessary thing without mixture of contingency in it : and therefore there can be no absolute demonstration , and consequently there 's nothing subject to knowledge without contradictory opinions . and this being so , what can be more uncertain ? but chiefly in the knowledge of prima emia things that have the first being , they confesse themselves to be in the dark , they transcend theire understanding , aswell in respect of the object , because they are 〈◊〉 immaterial , without matter , as of the fountain or cause of our knowledge , because principia rationis a sensibus 〈◊〉 , the senses are doors letting in what reason worketh upon . . and in metaphysiques deus & coelestia fensibus non subjiciuntur , god is above nature , and sense can give no reason nor rules concerning coelestial matters : our reason and understanding are confounded ; but they are simple and unconfounded . therefore we cannot come to god by reason alone , we must finde out some other way . . the way of necessity then must be by faith . for take away belief , and overthrow all commerce , men will be friends to none , nor any to them . saint august . saith , that if upon our report of that we have seen , to another that was not present , nor did see that which we related , he should not believe it , unlesse we make proof of every circumstance conducing to the sight thereof , nonne adigerit nos ad insanidm ? would it not almost drive us into madnesse ? . again he saith , if a man should come to me and say , shew me the true way by reason , and i reply , thou comest but in the way of dissimulation and hypocrisie , not out of any good meaning : then will he make protestation of his integrity and good intent , and explain it with words , as well as he is able : then i say , i believe you sir , yet you cannot perswade me to it by reason . and seeing you will have me believe you , is there not as great equity , that you should believe me , seeing that your believing me redounds not to my benefit , but your own ? who dares call in question the word of a prince ? and god being at least as good as a prince , ipsius 〈◊〉 non credere quanta impietas ? it were great impiety not to believe his word . therefore the way by belief is not altogether to be rejected . there are many things that cannot be demonstrated by reason , yet of necessity must be believed ; as a father to be a father . a man that would travail to a place which he knows not , must believe those that have been there . and if a man returning from travail , report that he hath seen such aman , or such a place , it were hard he should not be believed except he bring proof , or witnesse , it being impossible to make demonstration by reason , of that 〈◊〉 the like . so much for the necessity of belief . in the way of faith , we are to observe four rules . . it was the rule of the heathen , that into what art soever a scholar was initiated , oportet discentem credere , the scholar must beleeve his master : for whatsoever good we receive at the first , we receive it from our teachers . and this ground , hath this principle , actio perfecti in imperfecto recipitur , we are imperfect before we can come to any perfection , first imperfect , then perfect . wood receives heat from fire before it can burn and be fire . so learners receive knowledge by faith from others , before they come to be perfect themselves . this is confirmed by the prophet , nist credideritis , non stabiliemini , if you will not beleeve , surely you shall not be established . . when we have received by beleef , then we may seek for demonstrations , either a prieri , or a posteriori to confirm our belief , because , ut virtutum 〈◊〉 , ita & religionis principia quaedam in nobis innata sunt , some principles of religion as of other vertues are inbred and natural to us , though much defaced and depraved by humane corruption : and principia religionis non sunt inter se contraria , the principles of religion are not contrary one to another , for then we should never come to any certainty of true knowledge . but reason and religion agree ; and the true worship of god is proved by the principles of natural reason . true reason is 〈◊〉 help to faith , and faith an help to reason : but faith is the lady , reason her dutiful handmaid . eaith and right reason are not contrary , but as a greater and a lesser light , yea faith is samma ratio . . having thus submitted our selves to belief , and strengthened it with reason , we must look for an higher teacher . for though faith be a perfect way , yet we being unperfect , walk unperfectly in it : and therefore in those things which transcend nature and reason , we must beleeve god onely , and pray to him , that by the inspiration of his holy spirit we may be directed , and kept in this way . . because this inspiration cometh not totally at the first , all at once , we must grow to perfection pedetentim by little and little : and come up by degrees , till it please him to send in full measure to us . festinandum lente we must hasten , yet slowly , and take heed of , and avoid praepropera consilia rash attempts : according to the prophets rule , qui crediderit non festinabit , he that 〈◊〉 shall not make haste , but go on according to the apostles gradation , adde vertue to faith , and knowledge to vertue , &c. and so by degrees . and thus much for this point of via ad dominum , the way to come to god. . by beleeving . . by strengthening that belief . . by expecting the spirit for our directer . . and lastly by proceeding by degrees , in a right path . chap. v. that we must beleeve there is a god. misbelief in four things , . autotheisme , . polytheisme . . atheisme . . diabolisme . the reasons of atheists , answered . religion upholds all states . the original of atheisme , from . discontent . . sensuality . the third point is : that we must believe there is a god. this is our third station or journey : for our better preparation and strengthening wherein , we are to note four obstacles or errors , which the devil layes in our way . misbelief seen in four points . the first is autotheisme . when adam was in the state of perfection , it was impossible to perswade him , either . that he was a god , or . to worship any creature as god , or . to believe that there was no god , . or to worship the devil as a god. and therefore he used all his art to deceive him , and perswaded him , that by eating the apple his eyes should be opened , and that he should plainly perceive , that he should be like to god. and by his perswasion he departed from god by unbelief and presumption ( to whom he must come again by belief and humiliation : ) but in the same day wherein he transgressed gods command , and followed the devils counsel , he confuted that opinion ( assoon as he had tasted the forbidden fruit ) by hiding himself behinde the bush . so alexander by his flatterers perswasions was drawn to believe himself to be a god ; but being wounded at a siege , he cryed , hic sanguis hominem denotat , his blood shewed plainly to be a man. and the emperour claudius that was in the same humour , being scared with a clap of thunder , fled into his tent , and ( hiding himself ) could cry out , hic deus , claudius non est deus , this is god , claudius is none . the second is polytheisme . because god was a help to man after his fall , in making him garments , directs him how to dresse the earth to yield him food , and gave him the use of the creatures , and this was a help and stay to man ; the devil by a false inversion struck into the mindes of his posterity , that whatsoever was beneficial to man , was his god : and so saith the philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which feedeth us , is a god : and so deriving that good to the instrument , which was proper to the 〈◊〉 , many gods were brought into the opinions of men : as men , and celestial bodies : and at last they came unto such an extremity of absurdity , as that cats , crocodiles , and many other unreasonable creatures became to be worshipped as gods . the third is atheisme . when this multitude of gods grew so great , as that the poet said of them , quorum nascuntur in hortis numina , they had gods growing in their gardens : it soon became a question , and a doubt was made , whether there were a god or no. and this was the cause ( as some conceive ) why diagoras first broached this doubt . lastly , diabolisme . after that the devil had brought the world thus far , it was impossible it should stay long there : therefore to shew his master-piece , he brought himself , by his lyes , false and doubtful oracles , and the like , first into admiration , and then even to adoration , causing the people to worship him as a god . and he wanted not worshippers , even of the most learned and greatest persons : as appollonius , tyaneus , jamblicus , and julian the apostata , who being of no religion , fell to worship the devil , and proved necromancers , sorcerers , and conjurers . the like successe he had in the east indies , where the gospel was preached by s. thomas the apostle . the people in after ages falling into contention about religion , they grew at length to worship him in an image called thor , and continue his worship to this day . we shall insist especially upon the third errour , atheisme . they which have stood in defence of this errour , set down these five heads for their grounds . . that there was a time when there was no society among them , but that they wandred promiscuously like 〈◊〉 . . that by the wisdom of some excellent man , they were reduced into society , and became sociable , being made a political body . . that to contain men within their duties , and to preserve this society , lawes were enacted . . that these lawes being not able to bridle them , and keep them in order , another course was invented : which was , to perswade men , that there was 〈◊〉 〈◊〉 ; an invisible power , that took notice of mens secret actions , and would punish them for their offences , either in this life , or hereafter , and that severely , as well in soul as body . this they say , but prove nothing , and yet themselves will yeeld to nothing , nor be perswaded to any thing without great proofs and demonstrations , and so condemn themselves by their own practise . nor can they alledge reason or authority , all these grounds being false . for first , if there were nomades , such kinde of people , as they alledge , yet they became so , not generando , by creation , but degenerando , by degenerating from that whereunto they were created : either being outlawed by othere , or 〈◊〉 themselves from society , for some notable offence committed by them . . that a society was made from these nomades , is as untrue : for 〈◊〉 a 〈◊〉 〈◊〉 est animal politicum . of himself man is naturally a 〈◊〉 and sociable creature : and political societies began first in families , and from families they 〈◊〉 to villages , and from them to cities , &c. . lawes were made after religion , religion was long before lawes , as the very poets and other heathen writers testifie . for in 〈◊〉 time there was religion , and yet no laws other then the wils and pleasures of princes , known then : and their own stories testifie , that lawes came into the world years after religion . but when men began to degenerate , and that religion became too weak , not powerful enough to keep such bruitish people with in their bounds ; then were laws enacted , to be as bridles to untamed and unruly horses . but more particularly of these . . the universality of the perswasion of the worship of god , is not onely written in the heart of every man , but it is confirmed by the consent of all history ; for there is no history but it describes as well the religion , as the manners of the people , and therefore it is impossible to be the invention of man. as for instance . the nations and countreys that have been discovered within these hundred years , by the spaniards and portugals in the americane part of the world , both in the south and west , which had no entercourse or commerce with any other nations : the natives whereof , though in a manner they seemed barbarous , as having no apparel to cover them , nor lawes to govern them , yet were they not without a kinde of religion , and something they had which they called and worshipped as a god , though they had nothing , but either natural instinct to lead and direct them to it , or general and unquestioned tradition continued from the first parents of mankinde . . nor can it be truly affirmed , that these nations should have learned their religion meerly from others bordering upon them , in respect of the difference and 〈◊〉 of religion among them : there being as much variety therein as is possible and without the least proportion or likenesse of one religion to another ; though in conditions they be very like . but all inventions will have some analogy with the 〈◊〉 . for as soon as the jewes came to worship an invisible thing , god himself , all the gentiles worshipped things visible , as the heavens , stars , planets , elements , birds , beasts , plants , garlick , and onions , some a piece of red cloath hanging upon a pole , some , the thing they first met with , they worshipped all the following day : therefore it is evident , that religion came not meerly by propagation from one nation to another . . falsehood can claim no kindred with time , for truth onely is times 〈◊〉 , or rather we may say more truly , that truth is beyond all time . 〈◊〉 〈◊〉 delet dies , naturae indicia confirmat . time obliterates the fictions of 〈◊〉 opinions , but confirmes the right and true 〈◊〉 of nature . therefore whatsoever is besides truth , and brought in by mans invention , or any other way , wears 〈◊〉 , but 〈◊〉 is , was , and shall be perpetual , never wears out . if it be objected , that the reason , why religion continueth so long , is , because they are kept in awe by it , that otherwise would be exorbitant . this is an argument against them , that make that objection . for falsehood and truth are not competible , cannot stand together . and they will not say that policy is a fained thing in a common-wealth . therefore if religion uphold policie , it must needs be true , and not fained , for truth needs no fained thing , nor falsehood to maintain it . the very heathen confesse , that religion upholds all politique states and common-wealths , and that it is the back-bone of them , and that it is so , we may see it by three things . it preserves faith in mutuall transactions and commerce . for take away faith or fidelity from among men , and men would not trust one another . there would be no dealings , no commerce at all . it preserves temperance ; for without religion , the head-strong concupiscence , and unbridled affections of men would not be kept in true temper and order . it preserves obedience , and submission to government ; no people without religion would be subject to authority , no one country would obey one prince : and so , no kingdom would subsist . now concerning the originall of atheisme , the very persons that forged it , and the just time and place of that forgery cannot easily be shown . the person or first broacher of it ( as some conjecture ) was chaem the youngest son of 〈◊〉 , whom the heathen call cambyses , who upon the curse of god and his father denounced against him , began it . egypt was the place and the time ( accord-to josephus ) was about anno mundi . this man seeing himself deprived of all future joyes gave himself to sensualitie , and brutish pleasures in this world , and began to teach , that there was no god , but fell to worship the devil ; from whence he was called 〈◊〉 the great magitian . this is the opinion of some . but doubtlesse whosoever was the author , the time was ancient , and not long after the deluge . for then , as the world encreased with people , so it was fruitfull in sin and impiety . so that neare to these times , it must needs take its originall and surely , those things that were the true causes of it afterwards , doubtlesse gave it the first being . namely , stomack , anger , and desire ofrevenge . sensuality , and delight in the pleasure of this life , drowning all thoughts of a better life hereafter . for the first , we may see it plainly in diagoras , who as diodorus siculus and suidas report of him , became an atheist , affirming that there was neither god , nor religion . because when he had written a book of verses , which pleased him so well , that he intended to publish it , one stole the poeme from him : and when for this fact , he was brought before the senate of athens , and took his oath that he had it not , yet afterwards put it forth to publick view , not in diagoras name , but in his own . and because this perjured person was not presently stricken with thunder for his perjury , and abusing the name of their gods and the authority of the senate , diagoras immediatly turned atheist . the like is to be observed in porphyrie and 〈◊〉 , who at the first were christians , but for some wrong done to them by some of the church ( as they conceived ) for which they were not punished , became plain atheists , though they were termed but apostata's for the second , which is sensuality . this motive drew epicurus and his fellows to be come atheists : and to hold this brutish opinion that there came an extraordinary benefit to them , because they might more freely enjoy their pleasures without restraint by any feare of future punishment . at the first they held with diagoras , that there was no god. the main reason of their brutish opinion was grounded upon this ; ede , bibe , lude , post mortem nulla voluptas , there was no hope of pleasure after this life , because the soul was not immortal . but the very heathen contemporary with them confuted them therein , and thus proved the truth against epicurus . in things that are corrupted together , corruption takes hold of the one as well as the other , both at once : but in age , when the body is weakest , the soul is strongest : therefore it is immortall . the perfection of the soule appeareth most , when it abstracteth and separateth it self most from the body : and therefore in the greatest separation of all others which is by death , it will be most perfect . . saint augustine saith , that the soul is the subject of truth , but no subject of truth can decay , no more then truth it self , therefore the soul is immortal . but as archesilaus a chief academique , seeing with what difficulty men attained to knowledge , and with what pains small learning was gotten , took a short course , and held that there was no knowledge at all . so these epicures , seeing that religion restrained men from all licentious actions , and pleasures , and how hard a thing it was to lead a godly life , took a short course , and held there was neither god nor religion . and as a thief is desirous to have the light put out , that being in the dark his doings may not be seen , and thereby be quit and free from the reproof and check of men : so do these desire to extinguish the light of religion , because they may take their pleasures more freely and not be lyable to the check of conscience . chap. vi. that there is a god , proved . . by reasons drawn out of the writings of the heathens themselves . . by the frame of the world. objections answered . . by the beginning and progresse of arts &c. . by the necessity of a first mover . the beginning of things cannot be . . by chance . nor . by nature . . by prophecies fulfilled . . by the artificial framing the bodies of all creatures . . by the soul of man. reasons why so many atheists . natural notions of a diety . the conscience . . from the miserable ends of atheists . that there is a god. thus much for the negative : now for the affirmative point , that there is a god : the belief whereof we may be confirmed in by uncorrupt reason , even from the writings of the heathen themselves . . there is a first mover , a first cause in all things , else there should be before every mover another mover , and so in infinitum . and so of causes : and if so , this absurdity would follow , that infinite causes must have infinite times to produce infinite effects . . if there were no first cause , all would be instrumental causes , and no principal . and seeing no inferiour cause worketh without a superiour , and that if there were not a principal and supream mover of 〈◊〉 , there would be no effects . therefore , &c. . there is a devil , therefore a god. there is a spirit in the world set upon mischief , which seeks to endamage men in their goods , and quantum fieri potest , as much as he can , to bring all mankinde to destruction , as is plain in sorcerers and witches . and as he is bent to the utter ruine of mankinde , so he would have effected it long before this time , had there not been a superiour power to restrain his malice . so that they were enforced to beleeve , first , that there was a devil , and afterwards esse deum , qui ejus potestati resisteret , & quasi jura daret tyrannidi , that there is a god , who resists the devils power , and sets bounds to his tyrannous maliciousnesse . . another reason is from the frame of the world . there was a founder of it , the old heathen poets acknowledged a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first creator , from which these reasons may be gathered . . though we dig long , and cannot come to the root of a tree , or finde out the head of a spring , yet we know , the one hath a head , and the other a root : so though we cannot easily come to the knowledge how the world had a beginning , yet sure we are that a beginning it had . and damascen reasoneth very demonstratively , that it had a beginning , because it is alwayes in alteration and change . . where divers things of great discrepancy in nature , are reduced and brought into a sweet harmony and concord ( as in a lute ) we may argue and conclude , that surely some skilful musician hath tuned and accorded them : so nothing being fuller of variety and contrariety of natures then the world , and the creatures in it , we must needs confesse , when we see what agreement , and sympathy and consent is among them , that some excellent and skilful one , hath made this harmoniacal consent . . of all things in the world , as laws , learning , arts and the rest , the beginning as well of them , as of the inventors of them are known : for so the heathen confesse . and plinie hath written much in his naturall history to this purpose . diodorus siculus faith , that laws came from the jews , and order in common-wealths from the chaldeans : but this doubtlesse came also originally from gods people , and by humane reason and different occasions was varied from the first institution . now whereas they object , that ex nihilo nihil fit , of nothing can nothing be made . the answer to 〈◊〉 is , alia est conditio rei dum fit , alia cum facta est . nutritur quisque in utero per umbilicum , post partum per os , the condition of things in their creation and after their creation is different : a childe in the mothers belly is fed by the navil , after the birth by the mouth . and for that they say , that we know not , whether motus the motion , or movens the mover were first , and therefore no beginning can be proved , we say , that we can no more certainly affirm , whether the systole or diastole , the rising or the falling of pulse were first , and yet we know , that the pulse and the heart from whence it comes had a beginning : and so say we of the motion and mover . seeing then , that of every thing , a beginning there was , it must needs be from one of these three . . from chance , . or from nature , . or from god. reasons against chance . . from chance it cannot be . for if a man travail through a wildernesse or desert place , and see a cottage or stye there , in his own reason he would conceive , that some body had been there to erect or set it up ; and that it came not to be there forte fortuito by chance . if a man should see a circumference or a triangle ( as aristippus did ) upon the sea shore , he would soon imagine that some artist or skilful man had drawn it , and that it came not by chance . no more are we to ascribe the making of any thing to fortune . for in our common talk , the generation of things we attribute not to chance , but the corruption we call mischance . as when we see a house burnt , or the like , we use to call it a mischance . but things of generation and invention , we ascribe to art or counsail . in the argonauts of apollonius , the silly countrey-man that saw the first ship arrive at colchos could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had some skilful pilot to guide it . . in fortuitis or things by chance there can be no order observed , no more then in casting of dice : but in the world there is a most excellent order in all things , except in the actions of men which are corrupt and confused . . chance and purpose can never agree , for fortune is defined to be praeter propositum besides and contrary to purpose . if a man do any thing of purpose , it were absurd to say that he did it by chance . but in the world there is a manifest purpose : for there is an eye , and that eye hath its object , that object its line , that line its medium and species , and so a counsel and mutual destination . so that it is not from chance . reasons against nature . . the beginning was not from nature . if it were , then all things must be reduced to it , and there must be a naturall reason given for all things . but this cannot be : for the philosophers cannot give a reason in nature , for the ebbing and flowing of the sea . for the colours of the rainbow . the strength of the neither chappe , which is able to knap in sunder even iron it self , and yet hath a very weak upholder . for the heat of the stomach , which consumeth any meat , and yet hurteth not it self , nor any parts about it , and even the vertues , they make them not all naturall , but some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heroicall and coming from god. . if nature were the beginning of all things , then should nothing be done against nature , because nothing can oppose it self against the chief cause . and if nature had that power of it self to produce and set on work so excellent a frame as the world is , it would be of as great force to preserve and continue its course . but this it doth not , for we know that the sun stood still at the command of joshua against natures course , and the sun had an eclypse in the full of the moon against nature at our saviours passion . seeing then that the beginnings come neither from chance nor nature , it must neceslarily follow , that all things had their beginning from god , which we prove thus . . all the prophecies shew , the same which foretel things to come in plain terms : of which things there was no reason in nature : as that of cyrus a hundred yeers before his birth . of king josiah three hundred yeers before he was borne . and that of reedifying of jericho , five hundred years almost before it was repaired by hiel : and all these in iisdem terminis , in the same words set down in those prophecies . the orderly and artificial framing the creatures at the creation tells us plainly , that nature was not the beginning , but god , for even them , whom neither miracles nor religion could move , the most base and contemptible creatures have astonished and confounded , and drawn from them a confession of a supream and supernaturall power . plinie was astonished at the little gnat , that by her trunck makes so great a noise , and saith , that without a supream power above nature that creature could not have been so made . the like he acknowledgeth upon the sight of the butterfly . and galen after he had blasphemously treated of the most excellent parts of man , when he came to one part of the least accompt , falls into admiration of it , and is constrained to name and confesse god , and say , that he hath sung hymnum domino in describing it . now as we are taught by those things which are without us , that there is a cause above nature , so likewise by the things that are within us . for first we have a soul ( as we said before ) indued with reason and understanding , immortal . this soul then must either be the cause of it self , or take its being from some other cause . but of itself it is not the cause . . because it knoweth not itself , neither any parts of the body , but by anatomy , at omnis causa novit effectum every cause ( if it be reasonable ) knoweth its effect , not onely after it is brought forth , but before , and by what degrees it is so produced . our father in begetting , and our mother in conceiving , know not what is begotten , what is conceived : but , in causa principali necessario requiritur , ut cognoscas effectum antequam existat , & dum est in producendo , in the principal cause it is of necessity required , that it know the effect before it be : and while it is in producing . . again , after we are brought forth , we cannot command every part of us , as thearteries and pulses that they beat not : and therefore it is plain that we proceed not , nor are causes of our selves , but we are necessarily to seek a cause elsewhere . for as there is none in the world that hath reason but man : so none above reason but god. and therefore aristotle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reason cometh of a better thing then reason . and the poet aratus is quoted to this purpose by saint paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his generation . . in our souls are certain sparks of the light of nature , principles of undoubted and infallible truth : as to honour our parents and superiours , to do as we would be done unto , to defend our selves from injuries , to keep promise , to hurt no man , and the like , without observing whereof , no society could be maintained , among which this is one . that there is a god , and that he ought to worshipped . and howsoever all other may fail , yet this never , as having taken deeper impression in mens mindes ( that are not come to the height of atheisme ) then the rest . insomuch as the pride of mans nature which will stoop and yield to nothing else , is content to submit to this , and will rather worship a peece of red cloth , then have no religion at all . and this is so fast and deeply rooted in man , that it cannot be removed , unlesse you pluck out heart and all . but then it is objected , that if this notion be so generall , how comes it that there are so many atheists ? to which may be answered . . with seneca , mentiuntur qui dicunt se non sentire esse deum , nam etsi tibi affirmant interdiu ; noctu tamen & sibi dubitant , they lie that say , they do not think there is a god , for though in the day time they tell thee so , yet in the night they doubt of it within themselves . . but a better answer may be framed to this objection . a man may proceed to a great degree of hardnesse of heart , and blinding himself , yet this rule must be observed , specimen naturae cujuslibet , a natura optima sumendum est , the tryal or essay of every mans nature or inclination is ever to be taken from off the best parts , and not of depraved nature . and tully saith , if we will know what nature is most universal in man , we must take our argument of what he is from the better sort of men ; now there are some sorts of men so addicted to the world and the flesh , and the pleasures of them both , that they are so loose and dissolute , that you can no more judge what is naturally in them , then of the taste of a sick man. but yet , though their hearts be fat , and they besotted as the horse and mule , yet if god put his bit into their mouthes , those natural sparks we speak off , will break forth and darknesse will not be able to obscure the light . and this is to be seen in the worst of natures upon these occasions . . if trouble and danger assail them , then , as the persians in aeschylus that were routed at the lake strymon by their enemies , and to avoid their fury , must needs passe the ice ready to be thawed with the suns heat , or staying be every one put to slaughter : though before they held that there was no god , yet then fell on their knees and prayed to god to let the ice bear them . . if sicknesse lay hold on them , then with diogenes the atheistical philosopher being tormented with the strangury , they will detest their former atheisme . . or lastly , if age come upon them , then with cephalus ( as plato hath it ) they will say , while i was young , and was told of styx and acheron , i scoffed at it , and thought there were no such places : now i am old , i begin to doubt and say , what if there be such . so that we see , that danger , sicknesse , and old age will drive men to confesse , that there is a god. but another main argument is this . there are in us naturall notions of god , and of his effence , therefore we must of necessity believe that there is a god. . there is a power in the soul which taketh notice of the difference between good and evil , against pyrrho , who said , that there was nothing in it self simply good or evil . cham , though an ungodly man , yet thought it an uncomely thing for his father to lye as he did : there was a power in him , to distinguish between decorum and indecorum , good and evil . the king of sodom would recompence abraham good for good . esau would not kill his brother jacob , while the dayes of mourning came , namely , while his father lived . absalom , though in rebellion against his father , yet rebuked the same wickednes in his friend hushai . and judas though he would betray his master , yet would not do it in open manner , but gave a privy token , quemcunque osculatus fuero , whomsoever i shall kisse &c. so then , seeing the most wicked and evil are desirous to seem good , and ( though being evil in themselves ) reprehend it in others , itappears plainly that there are notions in our souls to distinguish between good and evil . now there must be a ground for this distinction , and it is not of man as pyrrho would have it : for then every thing which is at mans appointment , must be good or evill : but it must be from a nature above man , and so it leadeth us to god , an unchangable nature . who told thee that thou wast naked , faith god. that there is a god , may be found from a maine part of oursoul , the conscience which is called gods deputy : which never suffers the wicked to be at peace or quiet within themselves , but they are ever troubled and tormented . and if they say , that conscience thus vexeth them , lest their fact be revealed , and they thereby brought within the danger of the law. it may soon be answered . for let one of these commit some great offence in the wildernesse , or in the dark , where no man sees them , yet shall he never be at rest , he shall have his surda verbera , as pliny calls them , secret whips and wounds ; yea , he shall be constrained to reveale it himself , either in sleep or madnesse : or ( as plutarch speakes of bessus ) he shall think , that the fouls of the air will bewray it . religion then , is not a devise , as they hold , or would have it , neither shall it be so accounted , as long as they have gods deputy and vicegerent within them . and our saviour quoteth this text out of the prophet to condemn such atheists . 〈◊〉 corum non morietur . their worm dieth not . therefore there is a god. . lastly to end this point . it is a manifest argument to prove that there is a god that even them which have denied this truth by their lives god hath confuted by their strang and remarkable ends , so that some of them have bin forced to confesse him at their death . as pherecydes the syrian , being in his jollity at a banquet with his friends , and boasting that , he had lived long and yet had never sacrificed to any god , within a short time after miserably ended his dayes , devoured by lice . so diagoras the philospher , ( who for his impiety was called atheos the atheist ) was the ruin of his country melos by the athenians , for maintaining this wicked opinion . and julian the apostata being overcome by the persians , and wounded to death with an arrow , plucked it out , and his blood issued forth , dying miserably , was forced to confesse , that he was overcome by his hand against whom he had formerly written blasphemous books , and spoken atheistically : yet dying said , vicisti galilee . lucian ( at the first a christian , and afterwards a blasphemous apostata ) keeping a kennel of hounds for his recreation , shut them up , and went abroad to supper , where he uttered many blasphemies against god : and at his ( return meeting his dogs mad , died miserably being torn in pieces by them . apion against whom josephus wrote ) scoffing at the old testament , and especially against circumcision , was at the same time stricken by god , and in the same place with an ulcer , and was made a spectacle for all such as in after times should follow his example . and lastly to ( omit others ) machiavel rotted in the prison at florence , as the italian histories testifie . these and many other atheists , though they denyed god in their life time , yet at their death were forced to acknowledge and confesse him . and therefore as it was written upon zenacheribs tomb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that beholds me , let him be religious , and acknowledge gods hand . so may we say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , look upon these men and their end , and learn to stand in aw of god. chap. vii . the fourth step , that god hath a providence over man. reasons against divine providence , answerd : why god permitts evil : general reasons for a providence , particular reasons from all sorts of creatures . that second causes work not , nor produce their effects of themselves without god. that gods providence 〈◊〉 to particulars . that god is to be sought , and that he rewards them that seek him . gods care of mankinde . the next station is . that god hath a care of men , to reward the good . for it is not sufficient to know god in his essence onely : but in his providence also . for as to deny that god is , is atheisme , so the doubting of his providence and care over the creatures is semi-atheisme . nay if we look at the moral effect which the perswasion of a deity works among men , it is all one to deny his providence , and to deny that he is . and this was the epicures error , who though they were forced by reason to know that there was a god , yet they held , that god had no care of man. now of gods providence there are four opinions . . that god hath no entercourse with man , but hath drawn the heauens as a curtain between him and us , that we should not know or see , what he doth , nor he what we doe . . that there is a providence , but that it extendeth onely to general things , and so is a general providence , setting in order second causes , but reacheth not to every perticular individual thing . . another opinion granteth a providence as well of particulars , as generals , but that it is idle , as a spectator only , that beholds men act upon a stage , and neither rewardeth , nor punisheth . . the last 〈◊〉 , that as he hath providence over both sorts , as well particular as 〈◊〉 neral , so he doth not onely behold , but reward the good , and punish the evill . and this is the truth , which christans hold . the chief reasons which they use to alledg in maintaining that there is no providence at all , are cheifly three . the adversity of the good , and the prosperity of the wicked . for say they , 〈◊〉 vlla esset providentia , bonis bene esset , malis male , if there were any providence it would goe well with the good , and ill with the bad . . that although many abuse the gifts of god , yet he giveth them promiscuously . and therefore , if there were a providence , the use of the gift would have been given with it , and no gifts would have been given to them that should abuse them . . that the manifold 〈◊〉 , and evill effects in morral and natural things shew , that if there were a providence , god would not suffer so many in either . . to the first , we answer . if a man were absolutely good , no adversity would betide him , and if absolutely evil , no prosperity : but no man in this life is absolutely good or evil , but as the best are not without some evil , so the worst not without some good ; and therefore it stands with the justice of god , to punish that evil which is in the good with temporal punishments in this life , and to reward the good which is in the wicked , with temporal blessings : that he may reward the one , and punish the other , in the other life . hence it is that saint augustine , saith , domine hic secabic vre , modo ibi parca , lord cut and burn , afflict me here , so thou spare me hereafter . we know what the devil , said to god , in jobs case . doth job serve god for nought ? therefore god , to stop the mouths of the wicked and sathan , punisheth the godly here . and hence it is , that if good men live in prosperity , the devil is ready to object , that their acts are but hypocritical : therefore god to make it appeare , that the godly serve him not in respect of temporal blessings , and that vertue in them is not mercenary , but free , he oft times layes afflictions on his children , which they beare willingly . the former answer might have served to confut this second reason : for as in onely the first , if it had been bonis bene , well to the good the devill had well said , doth job serve god for nought ? so in this case , if god had given the use of the gifts with the giftes themselves to every one , the devil would have said , job can doe no other but serve god. he is not left to his own election , god hath in a mnaner enforced him to it , and so his actions are not praise worthy , nor deserve any reward . for what extraordinary matter is it for fire to burn , since it is its nature and property . but when some of the wicked have as excellent gifts bestowed on them , as the godly have , and yet they abuse them : it takes away all cavils and exceptions from 〈◊〉 : and maketh much for the commendation of the godly , and for the just reprofe and punishment of the wicked . . to the third we say , that though there be defects , and evil effects , yet god is not the cause of them : he hath no part either in the evil action , or with the evil doer . omnis actionis imperfectio , non a deo , sed a male se habente instrumento , the imperfection of every action is not of god , but from the indisposition or perversenesse of the instrument . in a creple the soul is the cause of motion , and is in no fault , but the distortion of the body which is the instrument of the soul. so every action is from god , but if it have any deformity , it is of the crookednesse of the instrument . now god 〈◊〉 evil in these respects . . per privationem gratiae , by justly for sin depriving men of his grace , and thereupon followeth a defect of good : for if there were no defect , his infinite goodnesse could not have been so cleerly seen , nor would there have been any variety of good things , but one good onely . . if there were no defect , there would have been no order or degrees in things . . many vertues would have been superfluous , as justice , temperance , &c. . because it is necessary , that god should be loved for his all-sufficiency in the highest degree : and there is nothing that makes us love god more , then for the enjoying of his benefits : and his benefits are never more highly esteemed , then when we want them : for bonum carendo magis quam fruendo cernitur , we discern and finde what is good for us , more by being deprived of it , then by enjoying it . so that were there no defect , we should not be so sensible of the good which we want . . nor would god ever permit evil , , but that thereby he can take occasion by his infinite wisdom and goodnesse , that a greater good may arise . as we plainly finde , that from the greatest evil that ever was committed ( the betraying of our saviour ) god took occasion to draw the greatest benefit that ever befell mortal men , namely , the redemption of mankinde . so much in answer to the first opinion . now to prove that there is a providence , . in generals . . in fingular and particulars . . not onely by the ordinary course of secondary causes , but immediately from god himself . there is a providence in general matters . . it is natural to every one , ut curet quod procreavit , to have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a natural love and affection to that which it bringeth forth ; and this being the gift of god in his creatures , cannot be wanting in himself . astorgia is a vice , and to be reproved in man , and therefore cannot befal god , but when it seemeth to fall in god , by his laying afflictions and troubles upon any of his creatures , it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of love to them , but a manifest providence over them , for whom he loves he chastens , and thereby furthers their chiefest good . . no wise artificer will give over his work before he have finished it , and brought it to perfection : but every day god bringeth forth some new thing , some new effect , things which are tending to perfection , for things are yet daily in generation , and therefore god hath his providence over them to bring them thereunto . . in particulars . we see ( with aristotle ) that the sea is far higher then the land , the waters far above the brims of the earth , and water is an unruly element , apt to overflow by its natare : yet philosophers being unable to render a satisfactory reason , why it overflowes not the earth , it followes , that it is of gods providence , who limits the bounds thereof , and commands it to passe no further . and if any say , that the water and earth make one sphere or globe , and therefore the swelling of any part , is onely in appearance , that spherical figure being the natural figure of the whole ; yet herein providence plainly appears , in that some parts of the earth are made hollow , to be receptacles for the sea , which otherwise should by order of nature cover the whole earth , and so the dry land appear for the use of men and beasts . the next reason is from plotinus . fetcht from the plants , which if they stand between two kinds of soyle , soyle of two natures , one dry and barren , and the other moyst and fruitfull , they will naturally shoot all their roots to the fruitfull soyle . as also from lilyes and marigolds and divers other flowres , that of themselves naturally close toward evening with the sun-set , lest they should receive evil and corrupt moysture in the night , and in the morning open again , to receive the heat of the sun. . the next is from birds . our saviour in a sermon to his disciples concerning gods providence , bids them observe and mark well . consider ( faith he ) the ravens , for they neither sow nor reape , they have neither storehouse nor barne , and yet god feedeth them . and king david testifieth the like , that the ravens are fed of god. and it is reported , that their young ones being forsaken by the damme and left bare , a worme ariseth out of their doung , creepeth up to their bill , and feedeth them . . the fourth is from fishes . aristotle reporteth , that the little fish pinnothera entring league with the crab , taketh a stone in her mouth , and when the oyster openeth against the sun , swimmeth in with the stone in her mouth , so that the oyster not being able to close again , the crab pulleth out the meat , and they both divide the prey . . the next is from beasts . we see that the providence of god hath taken order , that wilde beasts should not be so generative as tame , least by their multiplicity they should doe much harm . secondly , though they be naturally desirous of prey , yet god hath so disposed , that when the sun ariseth in the day time , ( when they might best fit themselves ) they get them away , and lay them down in their denns ; and man goeth forth to his labour ( and worketh securely ) till the evening , as the prophet speaks . and when man goeth to his rest , then go they to seek their prey . which must necessarily be a great argument of gods grovidence . and so generally from all living creatures ; by discerning their several places of nourishment . as the silly lamb , among a multitude of ewes , to choose out its own damme . as also in avoiding things noysom and hurtfull to them : as the chicken to run away at the noyse of a kite , even almost assoone as it is hatched ; the lamb to flee from the wolfe , and the like . . from the extraordinary love of parents to their children , though never so deformed , in as great measure , as if they had no defect in nature . . lastly from the sudden cry of every creature in distresse , for which no reason can be given , but that it is vox naturae clamantis ad dominum naturae , the cry of nature , to the god of nature , as some of the heathen have bin forced to confesse . and thus we see the providence of god in particular , concerning which theoderet hath written against those that were of opinion , that providence was but as a clock , which after the plummets are plucked up , goes afterward of its own accord . the third particular to be proved is , that the effects we see come not meerly of second causes , or by nature , nor by chance , but mediatly or immediatly from god. first not by nature or second causes alone . . we say that meanes work nothing of themselves , no more then bread can nourish of itself . for there is a staffe of bread ( as the prophet tels us ) which if it be broken , bread itself will do us little good . christ calleth it the word , and the psalmist hidden treasure , which without gods blessing will be put but as into a bottomlesse bag : as the prophet speakes . this the philosophers acknowledged , and called it infusion of strength , nature , and efficacy into the creatures . and it must needs be from the first , and not from the second cause . . sundry things are effected without meanes : as because men should not think the sun to be the sole cause of light , god created the light before the sun. likewise he created fruit with the seed , because we should not think , seed alone to be the cause or means of fruit . and we see in these dayes preferment cast upon some men that neither seek nor deserve it , . we see also some effects wrought contrary to nature . as when christ opened the eyes of him that was blinde , with clay , which naturally is more proper to put out the eyes then open them . so likewise elisha made the the salt water fresh and sweet by casting salt into it . josephs imprisonment , was the means of his preferment . and the unlearned christians confounded the learned of their time . therefore the effects depende not on means , or nature onely . . not by chance . fortune hath not the command of the issue and event of war , as some prophane men have given out , sors domina campi , that chance is the predominant lady of the field ; but we christians know , that god is a man of war , and fighteth for his servants , and gives them victory , or else for their sins , and to humble them , gives them into their enemies hands , and maketh them lords over them : and the heathens themselves made their worthies , diomedes , vlisses &c. prosperous by the assistance of some god , and therefore in their stories , vsually there went a vow before the war , and after the victory , performance . in the very drawing of lots ( which a man would think to be chance , of all other things ) we see , it ordered some times by special providence against chance ; so that it must be confessed that somewhat was above it , as in the case of jonathan , and jonas . and therefore it is that the wiseman saith , the lot is cast into the lap , but the whole disposing of it is in the lord. hence the mariners in the ship where jonas was , vsed this casting of lots acknowledging a providence , of god therein . and upon that which they call chance medley it cannot depend , for there is also providence . herodotus reports of cambyses , that being hated by his subjects for his cruelty , the people not unwilling to have another vsurper , in his absence , it came to his ears : he furiously alighting from his horse with entent to to have gone against the vsurper , his sword fell out of the scabbard , and run into his thigh or belly and killed him , which this heathen writer ascribes to providence , not to chance medley . and the philosophers conclude , that chance is nothing else , but an effect of causes far removed , and if of them much more of things neer together , which plainly are to be referred to the divine providence . and it is a greater argument of providence to joyn things far asunder , then those which are neerer , and better known . therefore the various effects we see cannot be ascribed onely to nature or chance . to all which might be added that unanswerable argument from the fulfilling of prophecies , which necessarily proves a divine providence . thus we have seen , that there is a providence in general . . that it worketh even when there are secondary causes . . now that this providence reacheth and extendeth to particulars as it doth to generals , and rewardeth each particular man , is proved by philosophy and reason , thus . . the philosophers make providence , a part and branch of prudence : and prudence is a practical vertue , and practical vertues have their objects in singularibus in particulars . . now it is certain that all the attributes of god , are every one of equal latitude and longitude . his power is over all and extendeth to every thing , for virtutis est maxime pertingere vel remotissima , that is the greatest power that reacheth to things farthest off . and his providence and goodnesse is of no lesse extent then his power . . there 's no man but will confesse , that it is a more commendable thing to provide for every particular , then for the general onely . and therefore it is , that is storied for the commendation and honour of mithridates , who having many thousands in his army , was able to call them all nominatim , by their names : then si quod melius est , non agatur , if the best be not done , it must needs be out of some defect in the agent , but there 's none in god. . now for the rest of the creatures . if god have a care of heaven , which hath not the use of its own light or motion , but is to make inferiour things fruitful , and cattle have use of herbs , &c. and man of cattle , and all other things , and the philosophers telling us , that that which hath the use of all things , is principal of all others ; man having the use of all , must needs be principal : therefore , si sit providentia dei in reliquas creaturas , ut in principalem se extendat , necesse est , if the providence of god extend it self to the rest of the creatures , it necessarily follows , that it extend it self to the principal . . king david first considereth the glory of the heavens , then the eternity of them , and wondreth how god could passe by those most glorious bodies , and put the soul of man ( the most excellent creature ) into a most vile lump of clay and earth . man is the most excellent of all other of gods artifice : for other creatures know not their own gifts . the horse , if he knew his strength , would not suffer his rider upon his back ; therefore the occultation of the gift from that creature which hath it , and the manifestation of it to man that hath it not , is an argument that man is gods count-palatine of the whole world , and cannot be exempted from gods providence . and this is that which made saint chrysostome in a godly zeal ( being displeased with man ) to say , appende te homo , consider thy self well , o man , art not thou better then all creatures else ? yet is gods providence over the vilest of them , and so from them to man , and more especially to good men : for if he have a providence and care of those that onely have his image by nature , then where two images meet in one , one of nature , and another of grace by christ , much more : for similitudo magnes amoris , likenesse is the loadstone of love , & amoris providentia , and providence of love . if god care for all mankinde , then much more for these , who as it were hate themselves to love him , those that lose themselves to finde him , and that perish to live with him . therefore his providence is over particulars . the second branch of this part hath two things considerable . . that god is to be sought . . that his providence is to reward them that seek and serve him . . in the first place then god must be sought , for facientis finis est ipsemet the end of the actor is himself , and god being his own end , it must necessarily follow , that he wills all things for his own , either profit , honour , or pleasure . . for his profit we cannot seek him ; for none can redound to him from us . . nor for his pleasure , for wherein can we pleasure him ? . therefore it must be for his honour , for to that end did he create us , that for his honour we should seek and serve him . . the next is that he rewards such as seek and serve him . where there are two relatives , there is a grounded mutual duty between them as between a father and a son , love and obedience : between man and wife mutual love : between master and servant , care and service : between the creator and creature , providence and honour . now between god and his true servants that seek him faithfully , there is reverence and love , and reward for it . and though we be but verna domini gods bond-men , and are bound to keep his laws , because he is our legislator , law-maker : yet he hath promised reward to them that keepe them , and doth not as kings , who give laws , and yet give no rewards to them that keep them , but punish the breakers of them : gods goodnesse is greater to us men . and as god hath a reward for his children that seek and serve him , so hath he retribution , viz. punishment for them that neglect him , and break his commandments , which we might easily prove , both by ancient and modern story . so that we may conclude this point , that gods providence is manifest in rewarding the good . and so much against the epicure . chap. viii . the four religions in the world , of paganisme , reasons against the plurality of gods . that there can be but one god proved out of their own philosophers . that their religion was false . how man came to be worshipped . how beasts . of the miracles and oracles of the gentiles . the next point to be handled is , that the scriptures of the old and new testament are onely true , and that all other either oracles or books of religions besides those are false and erroneous . the apostle hath set this for a principle or ground . that though there are 〈◊〉 that be called gods : but to us there is but one god. and if but one god , then but one true religion . in the search whereof we come into a quadrivium , or way that hath four turnings , viz. the four principal religions of the world , in which the greatest part of the world have sought god. these are , . that of the heathen in america , and in the east indies and 〈◊〉 , and in a great part of tartary , who worship the creatures , &c. and this is called paganisme . . that of the jews scattered through the world , and this is called judaisme . . that of turks and saracens in asia , part of africa , and europe , and this we call turcisme or mahometanisme . . that which christians hold , which is called christianity . now seeing that according to the apostles rule , there can be but one true . it rests to prove which of them is so . the amperours embassador being at constantinople , with the grand signior or great turk , and espying in a cloth of estate four candlesticks wrought , with four candles in them , three whereof were turned upside down 〈◊〉 the sockets , as if they were put out , and the fourth of them burning , with this arabique inscription , haec est vera lux , this is the true light , questioned the meaning thereof , and was answered , that there were four religions in the world , whereof three were false , and the other ( which was theirs ) was the true . let us therefore examine which is the true , and which the false , and first begin with . paganisme . and this had once spread it self over all the earth , except one corner of syria : and it cannot be denied , but that in the knowledge of arts , policy , and philosophy , the heathen exceeded all other nations , and their light shined that way , brightest above others ; and that in these things we have all lighted our candle at theirs . and yet as the wisest of us may wonder at them for their extraordinary naturall and humane knowledge , so the simplest of us may laugh at them , for their absurdities in the worship of god , so dim hath their light burnt in matter of religion . the apostle in the place last quoted hath two arguments against them , to prove that there must needs be but one god , and they erred because they had many gods , many lords . and indeed many they had . varro makes the number of them whereof there were jupiters , besides a number called dii majorum gentium , & minorum , & dii tutelares , tutelar gods , &c. and as s. augustine speakeh quis numerare potest ? the number was so great , that no man could reckon them . . he , from whom al things are , can be but * one . the reason is , inferiour causes are resemblances of superiour , and they of the highest : but we see in all inferiour causes , many branches come from one root , many parts are ruled by one head , many veins from one master-vein , and many rivers and chanels from one fountaine . so in superiour causes , there are many causes from one , as many lights from one , and many motions from one motion : therefore in the highest cause , this unity must needs be after a most perfect manner . . in quem omnia concurrunt , in whom all things meet , as lines in the center . in the mutual order of nature all things depend upon one another , mutuus ordo in se invicem est propter conjunctum ordinem in uno , that mutual order which is , is from order joyned in one , as all things flow from one , so they return to one again . therefore one , and but one god. but their own reasons are sufficient to convince them , for pythagoras saith , that there must be an infinite power in god , else mans understanding should exceed its cause , that is the creator of it , because it is able to comprehend and conceive a greater thing then its cause , were it only finite : for si potest as infinita est , tum natura infinita , quia accidentis capacitas , non excedit capacitatem subjecti , if the power be infinite , the subject in which that power is , must needs be also infinite , because the capacity of the adjunct exceeds not the capacity of its subject . and there can be but one infinite , therefore but one god. if we grant two infinites there must be a line to part them , if so , then they are both finite , and have several forces , and being divided , cannot be so perfect as if they were joyned together and both one . but there can be no imperfectnesse in god. therefore we cannot admit of two gods. again , as lactantius argueth . if there be two gods , and gods attribute being omnipotency , they must be both omnipotent , of equal force and power , or unequal . if of equal , then they agree or disagree : if equal and both agree , then is one of them superfluous , but superfluity is excluded from the diety . if they disagree , and be of unequal power , then the greater will swallow up the lesse , and so reduce all into one , and so the lesser is not omnipotent , and by consequent no god . and howsoever the heathen outwardly held polytheisme or many gods , because they durst do no other , in policy to maintain and uphold their common-wealths , yet privately they condemned it , and held it inconvenient . and therefore though they had many gods , yet to some they gave the place and title of a father , and to the other of children ; to some of a king , and to the rest of subjects . the advise of pythagoras to his shcolers was to search , till they came to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unity in every thing . and aristotles drift was to seek for primum , the first , and the omnium primum , and the primum ex primis , the first of all . plato in his first epistle to dionysius gives him this rule , that in those epistles which he writes of certain truth , he begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god , and in those which contain doubtful things , he begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods , making god his note of truth , and gods of uncertainty . 〈◊〉 rule to his scholers was , dicite plures , & dicite nullum , say there be many gods , and say there be none : and sophocles held in truth , vnus est deus , there is but one god. so that among themselves they muttered the truth , howsoever either for fear of punishment , or disturbing the peace of the common-wealth , they thought fit to suffer the people to live in their errour of polytheisme . but because saint augustine saith , that in the primitive church the philosophers were ashamed of their multiplicity of gods , and therefore gave out , that the ancients were never so absurd as to worship many gods , but onely gave one god diverse names , to distinguish their effects , and not conceiving that there were diverse gods , but ascribed power to one god onely , we will consider it a little further . . for first , it is certain that they had diversity of gods , . and secondly they erected several images to them . now if they were circumscript , then could they be no gods , for deus non potest circumscribi , quia infinitus god cannot be circumscribed , because he is infinite , and if an image could expresse them , they were circumscript . . again , the whole course of heathen religion sought no further then their eye led them , struck no further then the skin , looked only after outward actions , they neither would nor could search into the reins , nor had any remedy to restrain the heart and minde and the vices thereof , as hypocrisy , &c. but true religion , such as is that of the christians , forbiddeth concupiscence , and bridleth the affections , strikes deeper then that of the heathen , therefore have the heathen , neither true god nor true religion . . they attribute but particular honour to particular gods , in respect of the particular benefits they conceive , that they receive respectively from them , as to some for the benefit of physick , to some , for their good successe in war and the like , but that god onely is to be honoured , whose providence extends universally , and hath power alike in all things , which as they confesse theirs had not , and there fore are not gods. again the objection of cyrill to julian ( which made him to stagger ) is strong against them . that it being the sinne of the body which defileth the soule , the soule had need of something to purge and cleanse it : but their religion having nothing in it to cleanse the heart and soule as well as the body , cannot be the true religion . that their gods were no gods but men appeares , in that their parents were known and confest by the heathen writers themselves , as of hesiod in his theognia . tullie de natura deorum and others ; as also by cyril against julian , augustine in his bookes de givitate dei ; eusebius de preparatione evangelica , but best by gregory nyssen , & cyprian de vanitate idolorum . and alexander the great in a private conference with leo a priest of egypt , was enformed by him that the gods of the graecians and other nations came out of egypt , & that the religion of the greeks came from egyptians by the meanes of cecrops and from phaenicia by cadmus . that the romans had theirs from the greeks , by numa pompilius . and the egyptian gods were but men , for their descents were known , as hermes tresmegistus , and esculapius , who discended from vranius and mercurius , and yet these were reputed to be their gods. again their gods were not onely men but wicked men . for religion being nothing but a faculty to make men perfect , and fit them for a more blessed life , by framing them in fimilitude to the actions and perfections of god , their gods as they were but men and no gods , so were they men of wicked lives and conversation , stigmatyzed with rapes , adulteries , and the like sins , as not onely their own stories testifie of them , but other historians also without exception as eusebius , cyrill , 〈◊〉 against appion , athanasius , origen , tertullian , lactantius , and others . but here will be made a question , or objection consisting of . parts . if their gods were but men , how came they to be worshipped cultu divino with divine honour . . and secondly , how came beasts to be worshipped by the heathen with the like worship . . to these may be answered . first , that after the flood , there being , a general revolt from religion and the true worship of god , except that among the jews , there was infuced this maxime into the minds of many , that men were to worship them that did them good , or delivered them from evill . another cause of divine worship given to men , we have from * porphyries relation , that ninus having obtained the monarchy , erected an image to the honour and memory of his father belus , and because he would have it no lesse respected by others then by himself , he made it a sanctuary for offendours and debters . so that many having received benefit by it , and withal thinking to ingratiate themselves with ninus ( who then bare absolute rule ) instituted feasts upon certain dayes to it : at which times they adorned the image with garlands , and made hymns which they sang to the honour of father and son . now the ground of this institution being forgotten , they which succeeded in after times became so superstitious in this service , that they made prayers and offered sacrifices to this image , which was the same bel , which in the broader dialect of the hebrews was called baal . thus images erected to the memory of mens vertues became to be worshipped , when the cause of their erection was forgotten . and from prosopopeia's and apostrophes to the deceased they began to pray to the very images . for the diefying of beasts , the answer is this . plutarch reports , that osyris being king of egypt , and dividing his kingdom into provinces , gave a several badge or cognizance to every one , according to the quality and condition of each province , as most natural to the things most abounding in it : as to that which consisted most in 〈◊〉 , he designed an ox : to that which was most plentiful in woods , a dog : to that wherein was most meadow , a clod with a little grasse on the top , which we call a turfe : and to that wherein was most water , a crocodile . these he erected upon poles and placed them between his several provinces . posterity forgetting to what end these were erected , conceived in them some divine nature and power : and thereupon , he which lived by the plough worshipped the ox , calling it apis : the huntsman the dog , calling it anubis : the grasier the clod , calling it isis , &c. and upon this , this kinde of idolatry had its original . the next objection is , if they were not gods , how came some of them to work miracles , and give oracles . . the first is thus answered . that there is difference between true , and false miracles , the one being profitable to mankinde , as raising the dead to life , and healing incurable diseases , which not they nor their magicians could ever perform , but onely wrought such as were fictitions and imaginary : and some of them were unprofitable , such as were simon magus his making a mountain seem to remove : and 〈◊〉 manlius his cutting a whetstone in two pieces . . concerning the oracles of the gentiles , porphyrie saith , that as great things were done by the magicians of his time , as by those whom they supposed to be gods . besides the oracles which they uttered , were ever either ambiguous ( being indeed not the oracles of their images , but of devils that spake in them , ( as eusebius affirmeth ) or oft times false and frivolous , nay sometime contradicting one another , and might have been as truely conjectured by politick or wise men from the disposition or concurrence of causes . . and it is a strong argument , to prove that these oracles were uttered by the devil , in that many of them were cruel and inhumane , tending to the sacrificing of men unto them , whereas if they had been from god , they would have been rather to the preservation , then to the destruction and defacing of gods image and workmanship . and when they would seem to be more milde , upon deliverance from war or danger , they commanded the institution of gladiatores , sword-fencers , whereupon ensued much bloodshed and murder . and if they were not the cause of cruelty , yet of all kinde of obscenity , for if they enjoyned not the sword-playes alwayes , yet at other times they commanded stage-playes , the effects whereof saint augustine describeth at large , whereby men grew to such a height of all lasciviousnesse , that the romans and greeks banished them out of their territories , and made a decree , that all stage-players should die intestate . . lastly it is common in homer and virgil and the philosophers concerning their gods , that if they named but styx or cocytus , they themselves would be afraid and tremble , and all the images would be in a sweat , jurato per stygem terrorem deorum , having sworn by styx the terrour of the gods. now we know that no prince is afraid of his own prison . and socrates said , that a man might as well swear by an onion or a leek , as by jupiter , and used much to inveigh against the athenian gods , affirming them to be none , for which he was convicted : yet laertius reporteth , that not long after his death there happened such a plague , that they never felt the like before or after . and consulting with the oracle about the cause , they were answered , that it was for putting the innocent to death . in recompence therefore to socrates they erected an image , and ascribed divine honours to him that had dishonoured their gods : thereby condemning themselves , their own religion , and their gods. for this cause some of them misliked the heathen religion : but not finding a better they would not alter the old . and so much of paganism . chap. ix . of judaisme . the positions of the jews . that the messias shall have an earthly kingdom at jerusalem , confuted . . that jesus is not the messias . the contrary proved by jacobs prophecy . gen. . . by daniels seventy two weeks . dan. . . by diverse other reasons . . that the messias is not yet come . the contrary proved by sundry arguments . the second religion is judaisme , or the religion of the jews . the controversy between whom and us christians is concerning christ , whom we professe , and they deny . and because they acknowledge the old testament to be gods word , as well as we , our proofs to maintain our affirmation shall be out of it , and those authors which are in most accompt with them . the positions which the jews hold are these . . that the messias shall have an earthly kingdom , and that this seat of his court shall be at jerusalem . . that jesus is not that messias . . that the messias is not yet come . . for the first , if they would give credit to the caldee paraphrast , and al the antient rabbins , as rabbi jonathan , rabbi simeon , rabbi moses , rabbi hakedosh , that lived before the coming of christ , the controversy would soon be at an end . but they give most credit to their late writers , who were all moved with envy a-against christ. it was foretold by the prophet , that the lord hath laid upon him the iniquity of us all . but this they shift off , saying it was meant of the whole people . but in a few verses after , the prophet saith , morietur pro populo suo he shall die for the people . and it were absurd to say , that the people should die for the people ; and therefore it must needs be meant of christ. it is said in the psalm . they have pierced my hands and my feet . they part my garments among them , and cast lots upon my vesture . which words cannot be understood to be meant of david , but of chrst. . the prophet saith . rejoyce o daughter jerusalem , behold thy king cometh unto thee meek and humble sitting upon an asse &c. and the prophet daniel saith after . weeks , i. e. . seavens of yeares , shall messiah be cut off . this the elder jews could not conceive , and philo judeus understood it of the sanctification of the high priest : but he might have easily gathered , that this place was meant of the massias , by john baptist sending two of his disciples to christ , to know whether he was the christ or not . but that place of daniel so troubleth the rabbins , that rabbi moses ben nisa fell into blasphemous speeches , and said that the prophet was deceived and overseen . . the prophet agge calleth him the desire or expectation of the gentiles : but if the messias should be onely king of the jews , what desire or expectation could the gentiles have of him ? it being small comfort for a nation to have a stranger to rule over them , and indeed it was a thing forbidden the isralites in the law. . forasmuch as it cannot be denied , that the messias should bring felicity to all the world , how can abraham , isaac and jacob , and the dead be benefited by him , if his kingdom should be upon earth , they being dead many hundred years before ? and in putting this off , by saying , that all true jews shall return to life again , they become more absurd then before ; for how could that little land of judea , or the city of jerusalem , or the temple ( which they say should be no bigger then it was ) be able to contain all the jews that ever were . . lastly , they are by ( this position ) utterly injurious to the soules of the faithful , to call them out of a heavenly paradise abrahams bosome , to an earthly paradise . their second erroneous tenet is , that jesus is not that messias . . it is said in the prophecy of jacob. the sceptre shall not depart from judea , nor a lawgiver from betwixt his feet , untill shilo come . it is certain , that before the captivity it was alwayes in judah , and in the captivity , they had one of their brethren , who was called rex captivitatis the king of captivity . after the captivity it continued , till arostobulus and hyrcanus striving for it , they were both dispossest , and herod an idumean placed in their room , in whose time christ came according to the prophecy : and then the scepter departed quite from judah . the jews denied christ their king : and ever since have bin subject to the scepters of several gentiles . if they object against this prophecy , that the maccabees were not of the tribe of judah , but of the tribe of levi : we answer , that we must distinguish of the prophecy , thus , that either a king or a lawgiver should be of the tribe of judah : and it is apparantly manifest , that there was a lawgiver in that tribe till christ came . for they confesse , that simon justus , whose nune dimittis we have in our liturgie , was the last of them , and that ever sincee , the whole company of their sanedrim was dispersed , and the number never made up again . . and if they understand or conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie a scepter , but a tribe , and that it is meant , that judah should be and continue a tribe till shiloh come , they assent to us christians : for the tribe of judah continued distinct and unconfounded till christ the true messias came : so that our saviour jesus was known to be of the tribe of judah , of the city of bethleem , and of the posterity of david . nor did the jews , ever in the gospel cavil at this : which they would have attempted , had the confusion of this tribe given them just occasion . but not long after christs death all the tribes were confounded . and the emperours of rome , after they had heard , that ex judea nasceretur dominus orbis , that in judea the lord of the world should be born , presently laboured to root out the tribe of judah , and forced them to confound their genealogies , and upon all miscariages and rebellions of the jews , slue many thousands of them , and caused the rest to be dispersed into all coasts adjoyning , or to live in miserable slavery in palestine . the prophet daniel receiveth an oracle from god by the angel , that from the time the oracle was given , there should be seven weeks , and . weeks , and one week , in the latter half of which last week christ the messias preached , and was slain and put an end to all sacrifices . now what these weeks are is shewed in the scripture , that they should signifie so many weeks of years , not of dayes , so accounting every week for seven years , it makes . years : and so many years was the temple in building : for three years were spent in providing materials and gathering themselves together , and . years in building , as the jews told our saviour . after the 〈◊〉 of the second temple and the wals of jerusalem , there followed sevens , and one seven . so that from that time , to the death of the prince messiah were years , or times seven times . the prophet haggai saith that the glory of the latter house shall be greater then the glory of the former . now in the first temple were glorious things ; as the ark of the lord ; the pot of manna ; aarons rod ; the shew-bread ; &c. and the second temple had none of these , and yet the prophet saith , that the glory of the latter should exceed the glory of the former : how this prophecy should hold , they will never shew , unlesse in the time of christ the messias , whose presence made it more glorious , then the other things did the former , for we know that years after our saviours death the latter temple was destroyed . petrus galatinus saith , that the disciples of rabbi hillel considering these prophecies , ( though they lived years before christs time ) hoped the messiah should be born in the age that they lived , being induced thereunto , by the saying of esay in the person of the lord ; i the lord will hasten it . and especially by daniels 〈◊〉 of the seventy sevens . . that in esa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 final was apprehended by them for a great mystery , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifieth . for years between esayes time , and christs . . the jews say further , that the prophecy of the second temple ( which was a still voice coming from the lord ) should not cease , and that the temple should not open , till the messias came . and they have confest , that this voice ceased in christs time , and in herods dayes , and that the veile of the temple rent in two pieces , and never after came together . . besides these , the continual sending to and fro , by the jews and john baptist , and the disciples questions to our saviour argues , that there was a 〈◊〉 expectation that the messiah should come at that time . as also the speech of simeon , his waiting for the consolation of israel . and the speaking of anua , of the messiah , to all that looked for redemption in jerusalem : and lastly , joseph of arimathea's looking for the kingdome of god to appeare , shew that in those very times , many religious men had great hope of comfort to be brought to them by their messiah . . again there were at that time , more then at any other , many counterfeit and salse messiah's , either eight or ten as josephus , testifies . as herod , from whom the herodians , judas , theudas , and others , and among them , bar cosba the younger , who was in such estimation among them , that all the rabbins save one , confest him to be the messiah . . suidas reporteth , that it was related to justinian the emperour by philip a merchant of constantinople , who had the report from one theodosius a jew , that in the catalogue of the jews priests was found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jesus the son of god and mary : and that he had been admitted into the society of the priests also , else he could not have been permitted to preach either at nazareth or capernaum , being of the tribe of judah . . to these we may adde that which they hold , that after malachy , in the second temple they should have no prophet ; till the messiah , and that the temple should stand , till he should come . and we see that our saviour prophesied of the destruction of the temple which accordingly came to passe . . lastly , that for the crucifying of our saviour , the prophecies of amos , and zachary were fulfilled in the eversion of the city and desolation of the jewes . a thing so strange , that the very heathen seeing it , said , that the hand of god was against them . for of it self jerusalem was so impregnable , as that it might 〈◊〉 with the strongest piece in the world ; besides , vespasian was forced to forbeare the siege a long time , for want of water to refresh his army : in somuch as he offered them not onely large proffers of peace , but that they should set down their own conditions , so they would yield , all which they stubbornely refused . but it is observed ( and certainly it was because of gods wrath against the jews ) that in the greatest distresse of the romans for want of water , upon a sudden the little brook silo ( which for many years had been so dry , as that men passed over it on foot ) did so swell and rise with water , without any natural cause , that it served abundantly for vespasians whole army . and to afflict the jews the more , the lord sent such a plague into the city , that ( besides many thousands slain in the siege ) they wanted ground within the wals to bury their dead , and were forced to cast them over : and such a famine , that they were compelled to eat their own children . titus hereupon made the first breach into the city , and that at the brook cedron , where the jews apprehended christ , and at the same feast in which he was taken , to wit , the passeover . he caused them to be whipped , as they scourged our saviour , and sold jews for a 〈◊〉 , as they sold christ for thirty denaria or pieces of silver . in the prophecy of 〈◊〉 it is said . for three transgressions of israel , and for foure , i will not turn away the punishment thereof , because they sold the righteous for silver &c. the jews being urged to tell of whom the prophet meant this , ( having no other shift ) say , that it was spoken concerning joseph , who was sold by the patriarchs for silver . but this prophecy was never more fully accomplished , then in our saviour the true messiah , & in themselves , concerning the vengeance . for therefore suffered they that misery before mentioned and never since have been released , but scattered over the world almost these years ; hated of all nations , and become little better then bondslaves , forsaken and scorned by all , insomuch that whereas thy were wont to hire rabbins to teach them , the rabbins are now forced to hire the jews to be their auditors . the last 〈◊〉 position or tenet of the jews is , that the messias is not yet come . to answer them in this point ( besides some of the arguments against their second errour which fit this also ) . it is said by the prophet , but thou bethleem ephratah , though thou be little among the thousands of judah , yet out of thee , shall he come sorth to me , that is to be ruler in israel , whose goings forth have been from of old , from everlasting . this hath been , and is confessed by all , to be a plaine prophecy of the birth of the messias in bethleem . and now there is no such place as bethleem , nor any memorial , where it stood : which shews plainly , that it could be prophecied of none but jesus , who was born there , and that he is the messias . in which respect they are put to their shifts to make this answer . that he was born there before the destruction of the second temple , but hath ever since layen obscure insome place , god knows where , for they know not : but he wil at length manifest himself . but this answer saint augustine and others have sufficiently confuted , though it be in it self scarce worthy of confutation . again , julian the apostata , thinking to worke despite to the christians , gave leave to the jews to reedify the temple , and they attempting to lay the foundation of it , were hindred by flames of fire , that brake out of the earth , which burnt their tymber worke , and dispearsed the stones : and though the emperour ( to encourage them to it again , supplied the jews diverse times after with mony towards the redifying it , yet shall the fire burst out of the earth and overthrew that they did . . since which time there arose one , that took upon him to gather together again , the dispersed jews , who called himself moses cretensis : this man to make himself great in their opinions , would take upon him to divide the sea , and with four hundred of his fellows would go through it dry-shod : but he and they were all miserably drowned , their friends , that stood upon the shore to see the event , being not able to save one of them . . lastly the time prefixed by their rabbins , when their messiah should come , is expired , and they frustrate of their expectation . the time which some of them allotted to it was twelve hundred years , some thirteen hundred and ninetie , some more , some lesse . some of them affirming , that the world should continue but six thousand years , which they thus apportioned . two thousand yeers before the law , two thousand years under the law to christs time , and two thousand years after christ , under grace : of which are past above five thousand five hundred and seventy years already , and therefore the expectation of their christ is now vain , and so is their religion . so that now they are so ashamed of their former accounts and calculations , by failing of and in them so grossely , that they forbid all men to make any more , and that on pain of death . thus are they given up and led spiritu vertiginis , so that though their eyes be open , yet they will not see , and their hearts are hardened , that they will not understand , as was prophecied of them long since . and thus much for judaisme . chap. x. of mahometanisme . this religion proved to be false by seven reasons . the third religion is that of the turks and saracens called mahometanisme . these sectaries , though they agree with us , that there is but one god , yet in the main point they differ from us , and say that christ is not the last prophet , but mahomet is the last , and must finish all prophecies . against their religion there are seven demonstrations to prove the falsity of it . . because it cannot abide the touch ; for they hold that it must not be disputed of on pain of death : no question must be made of it : it must be taken upon trust : whereas truth delighteth in nothing more then in tryal . veritas nihil veretur , nisi abscondi , it fears nothing more , then that it should 〈◊〉 come to light . and in this point , mahomets disciples are like men that pay brasse for gold , saying it is good , but will not suffer it to be tryed . . if ever there were book stuft with those which are called aniles fabulae , old wives tales , it is their alcaron , which is every where fraught with most ridiculous untruths . andreas maurus a 〈◊〉 , and a bishop quoteth nine hundred untruthes in it , whereof two are in one section . . that the virgin mary was sister to moses , and . that abraham was the son of lazarus the begger , neither of them being contemporary by many hundreds of years . . their doctrine is carnal and foolish , placing happinesse in pleasure taken in things visible , and sensible , and hath many fond relations : as that mahomet ( being in heaven ) did see not onely gods face , but felt his hand , and that they were seventy times colder then ice . and that the angels have bodies and heads , and one of them seven thousand heads . that the devils are circumcised , and therefore have bodies . that the stars are nothing else but candles in a round glasse hanging down by chains : and the 〈◊〉 foolish and absurd doctrines are contained in the book of their religion . . his promises are meerly carnal too , fit for none , but heliogabalus ; such are those of his paradise , and honours , with the lusts of the flesh . and his precepts are licentious giving indulgence , to perjury and swearing , to revenge , and murder accounting it an impioùs thing non ulcisci injuriam , not to revenge an injury . their practise confirmes their permission of polygamy : for every man may have four wives and more concubines . they favour adulterie , for no adulterer is condemned without four witnesses . for the sin against nature , and coupling with beasts , they have a toleration , nay , they which offend most this way are reputed the holiest . and for spoiling and robbing of others in via dei ( as they call it ) in the way of god : we see by experience , that it is so common with them , that it is dangerous travailing in those countreys , except there be an hundred , or two hundred in a company . . mahomets miracles are set down , but without witnesse or possibility of truth . as that he being a childe , and driving cattel ( for that was his profession ) the angel gabriel took a lump of blood out of his heart , and closed it again . this lump he affirmed to be the original sin in man , but anatomists say , that there is no such blood in the heart . another as grosse as this is , that he being with one his of kinsmen abroad in a cleare moon-shine night , his cousin requested him to cause the moon to come down , and to divide it self : and that the one half of it , might come into his kinsmans sleeve , and the other into the other sleeve , and come whole again out of his breast , and then ascend again , which it did . but it is a great wonder that the astronomers at that time missed her not from heaven : seeing they have noted the very least eclypse : but indeed it was a private miracle between them two : and a man of mean understanding would conceive it impossible , that so great a body should come into a little pair of sleeves . . the means of propagating his religion was unnatural and cruel , that is by the sword : for god ( as he affirms ) delivered a sword to him , to compell and force men , that otherwise would not be perswaded to adhere to his religion . . lastly , this religion and christianity increased not the same way , for christianity was propagated by being killed , turcisme by killing ; christianity by truth , the other by perjury ; christianity by the word of god , the other by the policy of men hath increased to that growth and height it is . and therefore ( as we said of the two former , so here ) this religion is false and to be consemned . chap. xi . of christian religion . the truth thereof in general proved . . by the antiquity of it , out of the heathen authors themselves . . by the continuance and preservation of it . . by the certainty . by the end it leads to , viz. to god , it gives all honour to him . deprives man of all . other reasons . it restraines carnal liberty , allowed by false religions ; reaches to the heart . it contains mysteries above mans capacity . teaches contempt of the world ; requires spiritual worship . confirmed by miracles beyond exception . prophecies . the last and true religion is christianity which being in the last of the four points propounded in the beginning . that the scriptures of the old and new testament being gods word , whether our religion be truely grounded upon it ? saint peter saith , concerning this religion , we have a more sure word of prophecy , &c. that is , we are certain and assured , that the scriptures are true , and so were they , from whom we received them . and though there be but a small portion of them immediately from god , yet the rest which were delivered by the ministery of man , were inspired into them that left them to us , by the spirit of god , and therefore we must hold them as infallible truthes . and that the scriptures and christianity are so , is to be proved by four arguments , . from the antiquity of them , . from the continuance and preservation of them , . from the certainty of them . . from the end whereto they tend , for we are to 〈◊〉 both the word of god and christian religion in all the arguments subsequent , except some few . . touching the antiquity , we say , that seeing that a man is to come to god by some way or means , and that ( as we have seen ) religion is the onely way : it must necessarily follow , that this way is as ancient as man himself ; else man should have been sometime without a way to come to his creator , if at any time he had been without religion ; and so consequently have been frustrate of the end of his creation . for religio est copula relationis , religion is the 〈◊〉 of relation between god and man , the creator and the creature . . tertullian saith , quod primum , id verum , that which is first , is true , and this maxime holdeth as well in religion , as in other things . for the philosophers say , prima entia sunt maxime vera , the first essence are most real and true . because that as the ttuth is an affection of that , that is , so falsehood is an affection of that which is not : for falsehood cannot consistere in suo , sed in alieno , consist in any thing which is its own , but from another . therefore falsehood must be after truth . but the christians religion is in some sort included in that which the jews had before christ , so that 〈◊〉 law may be called the old gospel , and the gospel the new law. in the law is evangelium absconditum , the gospel under a vail : in the gospel is , lex revelata , the revealed law. so that the jews agreed with us till the coming of christ , and then left us . as for the heathen religion , part of their stories , which are the records thereof , is fabulous and part true . . that part which is fabulous began with their gods , and their original : further then that they cannot go . and homer and orpheus write not of them till after the trojan war , and lived after the time of moses above eight hundred yeers , and almost three thousand yeers after the chronology of the bible began , which is testified by divers of their own writers . . and if their fabulous part come short of our religion for antiquity , then much shorter must that part needs be which is true . for varro ( who lived not above fifty years before our saviours time ) saith , that the true story of the heathen could not be derived above yeers before his time . and it is sure that the most ancient records of theirs which are true , began with the seven wise men of greece , of whom solon was the chief and most ancient : and he was contemporary with croesus , he with cyrus , and esdras with him . now esdras was one of the last canonical writers of the old testament . so that we may safely conclude this against the heathen religion , that almost the whole story of the bible was written , before any authentique writer or record was extant of the heathen story : and most part of it was written before the fabulous part of it was delivered to them in writing . their ancientest historiographer is herodotus , who beginneth his story with the acts of croesus . by all which we may plainly perceive , that christian religion is of farre greater antiquity then the heathen . this also we may adde , that whatsoever is either good or true in their religion was had from the jewes . for the druides among the gauls , and the bardi ( an offspring of them ) derive all theirs from the greeks , as also the romans , and the greeks , from cecrops an egyptian , as also the carthaginians from cadmus a phoenician . now phoenicia bordereth northward upon jury , and egypt southward . so that all that was good in the heathen religion must be derived from the jews . the wise men of greece enquiring of their oracles , how they might get wisdom , and from whence the knowledge of arts was to be had , received this answer , that it was to be had from the chaldees . solus utique chaldeus sapiens , the chaldean was truely the onely wise man. which speech in the greek idiotisme denoteth some particular part of the chaldeans , which was the jews . for abraham coming from chaldea , was reputed a chaldean , and the jewes from him , were termed chaldeans . orpheus also the poet saith , that when god ( being angry with mankinde ) had destroyed all , he revealed all knowledge and wisdom uni chaldeo ' , to one chaldean onely . and plato in his epimenides referred all learning uni barbaro . if we enquire who by this chaldeus or barbarus was meant , the egyptians tell us , by calling him theut , which in the chaldee language signifies a stranger , which in all probability must be applied to abraham , who was by god called out of chaldea . and eusebius ( out of manetho ) testifies , that abraham was had in such reverence in those parts , that their chiefest exorcisms were wont to be per deum abraham , by the god abraham . and the same manetho alledgeth , that in many places of those countreys , in their temples , and elswhere , his name was written , and engraven for memory of him . again the verses of phocylides the poet ( who lived in the fifty ninth olympiad ) seem to be translated verbatim out of the law of moses , and may be particularly pointed at , in deuteronomy , numbers , and exodus . but to examine their own records , plutarch saith that solon fetched all his wisdom from the egyptians , and plato his from chaldea . strabo saith , that pythagoras had daily conference in mount carmel , and that in that mount were ambulachra pythagorea , pythagoras walks , and there be some of the heathen that report him to be circumcised . eusebius saith , ( out of one clearchas a peripatetick ) that though aristotle were never in egypt , yet he daily conser'd with an egyptian or a jew . and demetrius phalereus ( that was librarie keeper of ptolomeus philadelphus in egypt ) told him , that he heard the disciples of aristotle say , that divers philosophers and poets had attempted to translate the old testament into greek . and in the same book , in the epistle of aristobulus , it is said , that part thereof was translated before the persian empire began , long before it was translated by the septuagint , or seventy men . but it appeareth , that it hath pleased god in a most strange manner to leave some register or chronicle in every famous nation of it : as among the egyptians , manetho : sanchoniathon among the phoenicians : berosus among the chaldeans : in asia minor , rabbi abidelus : among the persians megasthenes , &c. in herodotus we shall finde the storie of sennacherib : the edict of cyrus , and almost the whole prophecie of daniel , though somewhat corrupted . it is storied by josephus , that alexander being to travail towards persia , and hearing that the jews denyed to pay him tribute , and for some other affronts , ( as he conceived ) came towards jerusalem , with purpose utterly to destroy the jews . whereupon jaddua the high priest in his rich and white ornaments , accompanied with other priests , met him in the way . assoon as alexander cast his eye 〈◊〉 jaddua , and remembred that in a vision he had seen one in all resemblance like 〈◊〉 him , who had encouraged him to attempt the conquest of the world ; and ( as 〈◊〉 he had been a god ) suddenly alighted , and 〈◊〉 down worshipped before him , but being admonished thereof by parmenio , he said ; he worshipped that god whose priest he was , and afterward , when jaddua had shewed him , and expounded 〈◊〉 prophecy concerning his monarchy , he gave large priviledges to the jews , and dismissed them honourably . after his dayes by the means of ptolemy in requital of the interpreters pains taken in translating the bible , the jews religion was much propagated . laertius in the life of epimenides saith , that the athenians consulting with the oracle , concerning the cause of a great plague among them , were answered , that they were not to sacrifice to their own gods ( as in the acts ) but to another which was above theirs , and had sent this plague among them : and withal that they must appease him by sacrifice . but the plague neverthelesse continuing , they sent again to know , where they should sacrifice : the answer was , they should let the beasts go voluntarily , and where they staid they should sacrifice . the horses hereupon were turned loose with sacrifices upon their backs , and they stayed in the street of mars , in a fair broad place , where they built an altar , and dedicated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the unknown god. the like is in the roman story . the romans in memory of a victory obtained of their enemies , erected a temple to bacchus , calling it templum pacis 〈◊〉 , the everlasting temple of peace . and afterwards consulting with their oracle , how long it should continue , received this answer , donec peperit virgo , while a virgin should bring forth a child , which because they conceived would never be , they called it eternum . but at the time when christ was born , in the shutting up of an evening the temple fell to the ground of it self . and thus much for the antiquity of christian religion , and consequently for the truth of it , according to the maxime of philosophers . quod primum , id verum that is true , which was first . the second way to prove , that christianity is the true religion , is the continuance , and preservation of the scriptures , 〈◊〉 that religion , is grounded . and this is so miraculous , as that no religion devised or framed by man , or any false god cannot shew the like . for it is plain , that the jews were more under subjection to other kingdoms , and oftner in captivity and bondage , then any other nation in the world . as under the egyptians , philistins , moabits , amorits , assyrians , persians , graecians , romans , &c. and yet , though all the nations about them bare them deadly hatred , and sought to suppresse their religion , and that antiochus the great bent himself wholly to abolish the copies of the law , yet were they so wonderfully preserved , that they perished not . we see , that the works of philosophers , lawyers , physitians , and the like who were accompted excellent in their professions , which were highly esteemed , and for preservation whereof , all means have been vsed , yet many of them have been lost , many come into the world unperfect , and many very corrupt : yet on the other side , though the jews were a people very odious and contemptible to other nations , and though much labour hath been to suppresse their law ; yet it stands firme and uncorrupt , withont addition or diminution , whole and perfect , notwithstanding all the worlds malice . and as of the bible , so may it be said of their religion , though they were transported into other countries , and in captivity to strange nations , they never changed it , whereas experience hath taught us , that with changing countryes , people commonly , or many times change their religion . the third proof is , the certainty of our religion . whereas all other religions are either . unperfect . . full of contradictions . . counterfeit . . or questionable , and none of these can be attributed to ours , and therefore it is the true religion , . it is most sure , that what religion soever hath his original from man , growes by little and little , by degrees , to that which they call perfection : but at the delivery of the law of god , all that was necessary for the church before christ was delivered most absolutely by moses , all the duties towards god or man required in that state of the church , being contained in his books , and to which nothing is or could be added , or detracted from it , and in the decalogue is the sum of all moral duties ; for all may be reduced to some of those heads . . for contradiction , mans laws ( as the apostle speaks ) are sealed with yea and nay ; but the law of god , with yea and amen and the fathers prove , that all contradictions which seem to be in the scriptures , may be reconciled by the several rules of contradictions in logique . . that theirs are counterfet may appear by this , that the best of their authors have obscured their works , and kept them from the view of as many as they could , for fear of discovery of their falsities : and the best of their works , have been corrupt in some points , and gone abroad into the world , under the name of false authors , and sometime those which have been supposititious or counterfeit have so neerly resembled the stile of the authors , whom they have so 〈◊〉 , that they could hardly be distinguished from those that which were his own . but gods rule in giving his law was contrary to theirs : for he will have a copy in the side of the ark , another for the prince , one for the high priest , and for every priest one , and the like for every tribe : and commanded the people to have chief sentences of it expressed in their hangings , in their frontlets , in the fringes of their garments , in the eyes of all men , that whatsoever evil should betide them , it might not be one whit impaired : nor would so many worthy and wise men have dyed for it , as did in the time of 〈◊〉 had they suspected it o have been counterfeit in the least degree . . that theirs is questionable , is thus proved . in all theirs , somthing hath continually in succeeding ages been altered and amended , something abrogated , and something added . but in the law of god there hath been no such thing . for none of the prophets ever went about to correct that which moses commanded , or to adde to it , but in all their writings they have confirmed and approved , what he did . the 〈◊〉 way or argument to prove that christianity is the true religion , is . from the end whereto it tends . whatsoever man produceth or bringeth forth ( as unregenerate ) it must needs have proprias hominis passiones , the proper passions of a man , and they will desire and seek to have man their end . but christian religion makes god the end , and acknowledgeth all things to come from him , as saint james speaketh , and therefore attributeth all honour to god. finis veroe religionis , est honor 〈◊〉 , the end of true religion is gods honour , and professeth , that as god is the author of all essence , so also of all good , therefore all honour is to be given to him , none else must share with him init . but so doth no other religion but the christian , all other seek mans honour , either in whole , or in part . . the poets and philosophers have much stood upon the natural power and abilities of mans free-will , and given him his igniculos & semina naturae , sparks and seeds of nature , and thereby make him authour of his own perfection by 〈◊〉 and encreasing what nature hath bestowed on him . but our religion acknowledgeth nothing good to be mans , but that all good comes from god , and must be referred to him . again , in god there must be an vnity , therfore that religion is false , that acknowledgeth any more gods then one . and one of their own saith , that moses went out of egypt meerly , because he would worship but one god. the turks , though they seem to hold that there is but one god in essence , yet when it cometh to this point , that there is but one god that doth good , then they will have their mediators to that god , and so consequently many gods : but we have but one mediator . . now because we hold , that there is an innate and natural darknesse in every unregenerate man , therefore it cannot be , but that in the religion prescribed by man , something that is good is not commanded , and something that is evill is not prohibited , and but that some lawful things are omitted , and some unlawful permitted : which we see plainly among the athenians : for with them , the breach of faith was of so small account , that graeca fides the greek faith grew into a proverb . so likewise by that of spartaneum furtum the lacedemonians theft , we may gather the little regard they had to punish that sinne . and so likwise by the lupercalia , floralia , and bacchanalia among the romans , what liberty they took in wantonnesse and excesse , may easily appeare . no nation of the gentiles observed the whole decalogue , or indeed any of the commandments entirely ; nay they were so far from keeping that of neconcupisces , as that they thought concupiscence no sinne : and for the rest , though they had some particular laws respectively against the breach of some commandment , as against adultery , incest , and the like , yet they dispensed with them , as persons , time , and place , ministred occasion to them . which we may see in the story of a king of persia , who being desirous to marry his own sister , and knowing that there was a law against incest , brake his minde to the magi , desiring their opinions : they told him , that though there were such a law , yet there was another , that the king might do what he would . whereas our religion is so far from dispensing either with that , or other the laws of god , that the saints of god had rather suffer death , then them to be broken ; as in the case of john baptist , who told king herod , tibinon licet it is not lawfull for thee to have thy brothers wife , though it cost him his head for saying so . . another argument to prove the truth of our religion is , that both it , and the scriptures by which we are guided , go to the heart , whereas other religions pierce not the skinne . these stop the streames , theirs make the lusts of the flesh , but affections , adiaphora indifferent things to be avoyded or not , ours , by prohibiting concupiscence , stop the fountain of all sinnes . . again , it is a necessary consequence , that , that which cannot come from man , comes from god. but there are some things in scriptures which are truly metaphysicall , and exceed the capacity of man , as that jehovah elohim is one god and three persons , trinity in vnity , that god should become man : that god should take upon him to be the redeemer of mankind , and that by his stripes and suffering punishment man should be healed : that god should create a world , and out of that , gather a church to himself . these things and more cannot be comprehended by man , and are not to be conceived but onely by our religion . . not to conceale the faults of a mans parents or friends , or to speake against a mans own countrey , stock , kinred , or his own self , is a thing altogether unnatural , and cannot come into any , but by a supernatural power . but we see , that moses , when no necessity compelled him , spared 〈◊〉 ot his own stock , but spake against his brother aaron , for making the golden calfe , nor his sister miriam in the case of murmuring , no , nor his own selfe at the waters of strife , and committed the same to writing , that posterity should take notice of these things : yea , and dispossessed his own children from succeeding him in the magistracy , constituting josuah in their stead : these acts cannot agree with the natural man , but must needs proceed from a higher cause : therefore the writers of these scriptures , must of necessity be inspired by god himself . . whereas the whole scope of philosophers , and of the law makers among the heathen was , to teach how princes might enlarge their territories , and taught it as a point of wisdom , to win by all means the favour of princes , and great men ; this religion teacheth contempt of life , the world and worldly honours in respect of god : and such was the practize of the prophets , who were so far from seeking . the favour of princes , that they reproved them to their faces , when gods cause was in hand . therefore this religion is spiritual , and proceeds ; not from man. . again , we know that as god is a spirit , so must his worship be spiritual and this is the scope of the scriptures , that god be honored without images or shadows . and though in the vnity of god , that there is but one god to be worshipped , false religion may agree with the true , yet in this point it doth not , their religion and the worship thereof being onely corporeal , not spiritual . for though in the old testament there be many ceremonial worships prescribed , yet god disclaimeth them all , yea he abhorreth them , if they be performed without the inward worship ; and sets down the way of worship , wherein he most delighteth , namely in a broken and contrite heart and spirit . therefore as man is bodily , and his motions fall within the compasse of the body , so is that worship , which comes from him , bodily , whereas gods worship is spiritual , and not corporal onely . . to these may be added by us , that we had miracles and oracles to confirme our religion , as they did to strengthen theirs . and those beyond theirs in divers respects . . the miracles mentioned in scriptures were not done in a corner , but openly ; as were they which were done by moses , upon pharaoh in the sight of his servants . . they were notfrivolous or vain , but profitable and beneficial . they were not imitable nor 〈◊〉 by magique or mans art : for what magician can divide the sea , or cause the sun to stand , as in josuahs time , or make the suns shadow goe back , as in the diall of ahas , or to rain manna , as in the wildernesse ; jannes and jambres are not able to stand against moses . . and for our oracles they were not as the oracles of the gentiles , that spake placentia , pleasing things , or , as they themselves say , did speak such things as their kings would have them speake : nor are they ambiguous or doubtfull , such as theirs , that needed delium interpretem , some apollo to explain them : and in that respect ( as porphyrius testifies of them ) they ever had their postica , back-doors , evasions to help them . but ours are void of flattery , and are certain , some of them being fullfilled . some . years , some . years after they were , uttered , as the enlarging of japhets tents , ( which hapned not till the calling of the gentiles ) and the like . so much to prove the truth of both testaments , as our religion agrees with that of the jews . now follow some reasons proper to the confirmation of the truth of christian religion . chap . special reasons for the christian religion as diff ring from the jewish . it purgeth the soul , shews that god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testimony of the apostles and 〈◊〉 ; the knowledge of what they wrote , their honesty . the credit of the story . testimony from pagans . the star at christs birth . the crosse sacred with the egyptians . the miracles at christs death . the progresse of christianity , by weake means , opposed by power and learning ; contrary to flesh and blood ; the excellency of the promises , power in conversions . the truth of christs miracles . the constancy of martyrs , the ends of the apostles . the divels testimony against himself . saint augustine ( out of 〈◊〉 ( de regressu animae ) one of the greatest enemies that ever the church of god had ) saith , that there is no true religion , that confesseth not , that the soul of man 〈◊〉 to be purged , and addeth , that the platonists received from the caldeans , that the soul of man , non potuit perfici 〈◊〉 per principia : and we know that platos principles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father the minde and love , which was an enigmatical speech of our trinity . but no religion teacheth the purgation of the soul , but ours . and it teacheth , that the word took the similitude of sinful flesh to purge away the sinne of man. therefore our religion is the true , all other are meerly fabulous . for their exorcismes and sacrifices are meerly corporeal , not spiritual , and the christians god is not like the heathen gods. god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of man , he delighteth not in cutting of throats , or burning men to ashes , like to the devills , to whom virgins , babes , old and young men were sacrificed . and the sacrifices in the old law were vsed in these respects . to be types of things in the gospel . to admonish men , that they have deserved to be slain and sacrificed . but god is so far from the sacrificing of men to him , that he himself came down from heaven , and suffered for us , offering himself a sacrifice for our sins , and what greater love can there be , then that a man should give his life for that he loveth , there can be no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then this . , for the credit of the gospel , we have evangelists and apostles for witnesses ; and in witnesses two things are required , knowledge and honesty . . for skill and knowledge , that which our witnesses have left us upon record , is not taken upon trust , but they related it as eye witnesses . and none of theirs , either homer , plato , or any of them can say , as saint john said , that which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled . for they had theirs from others , and but upon bare report . besides , neither any of their ancient or latter historians , though they hated the writers of the scriptures , durst at any time offer to set pen to paper against them . . for the honesty of our witnesses , there can be no better reason or proof given , then that which tacitus giveth to confirme the testimony of an honest witnesse , which is , quibus nullum est mendacii 〈◊〉 , that have no reward for telling an untruth . and certainly , the evangelists and apostles had nothing for their paines , nay they were so far from that , as that they sealed their testimonies , with the blood of martyrdome . . for the credit of the story itself . we know , that the sybils oracles were in so great credit among the heathen , that they were generally beleeved . now , if they be true , which we have of them , as ther 's no question but many of them are , ( divers of which we refer to christ , being mentioned in their own writers , virgil , cicero and others . ) it will follow , that nothing can make more in their esteeme , for the credit and truth of the nativity , life and death of christ , then their oracles , for we may see almost every circumstance in them . and by reading their verses divers of their learned men were converted to christianity , as marcellinus secundanus and others . . tacitus and suetonius say , that about christs time it was bruited through the world , that the king that should rule over all the world , should come out of jury , and for this cause it was that not onely vespasian , but augustus and tiberius ( who had heard the like ) had a purpose to have destroyed all the jews , even the whole nation of them , because they would be sure to include that tribe out of which this king should come . coelius rhodiginus and volateranus upon their credits leave us this in their writings that among the monuments of egypt was found an altar dedicated virgini pariturae , to a virgin that should have a child , like to the temple of peace before mentioned , that should stand donec peperit virgo , untill a virgin should bring forth a child . and postellus testifies from the druides , that they had an altar , with this inscription ara primo-genito dei , an altar to the first begotten of god. . suetonius saith , that in such a yeare ( which was the year before christs birth ) in a faire day , at the time of a great concourse of people at 〈◊〉 , there appeared a great rain-bow ( as it were ) about the sun , of a golden colour , almost of equal brightnesse with the sun. the augur's being demanded the reason , answered , that god would shortly 〈◊〉 humanum genus , visit mankinde . and upon the day that our saviour was born three suns appeared in the firmament , which afterward met and joyned into one . the augur's being likewise questioned about this apparition , their answer was , that he was then born , whom angustus , the people , and the whole world should worship : whereupon ( as it is storied ) augustus at the next meeting of the senate , gave over his title of dominus orbis terrarum lord of the whole world , and would be so stiled no more . . but the most remarkable thing that hapned at christs birth was the star mencioned in the gospel , and confessed by the heathen themselves to be stella maxime salutaris , the happiest star that ever appeared for mankinde . plinie calleth it , stella crinita sine crine a blazing or hairy star without haire . vpon the appearance and due consideration of which star many were converted to the truth , as charemon among the stoicks , and challadius among the platonists , who meditating upon the strangenesse of it , went into jury and became proselytes . . now concerning the death of christ we finde , that the ancient egyptians , ( who vsed no letters , but characters or hieroglyphiques ) when they would expresse vitam aeternam , everlasting life , they did it by the signe of the crosse , whereby they deciphered the badge of our salvation , which concurred with the manner of christs death . . the next is , the two wonders or strange accidents mentioned by the holy ghost at the death of our saviour . the general earthquake . and . the universal eclypse of the sun , so often cast in the teeth of the heathen . for the first , they are not ashamed to confesse it . as 〈◊〉 himselfe , and trallianus and phlegon say , that it came not of any natural cause . for in nature , every thing that is moved must have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat to stay upon , but this earthquake went thorow the whole world . for the eclypse , many were converted by reason of the strangenesse of it , as dionysius and others . for all 〈◊〉 of the sun are particular , this general and vniversal . this hapned at the feast of the passeover which was a lunae , the fourteenth day of the moon , when it was just at the full , which is cleane opposite to the rules of astronomy , and mans reason . . it is reported , that in the raigne of tiberius , presently upon this eclypse , there was a general defect of oracles . of which argument plutarch hath a whole treatise ; in which he saith , that a man in great credit with the emperour sayling by the cyclades , heard a voice , as it were , coming out of those islands , saying , that the great god pan was dead . the emperour hearing this report , sent for the augurs to know who this pan should be , but they could give him no satisfaction herein . and one asking counsel at the oracle at delphos about these things was told , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puer hebreus , an hebrew child , that had silenced them . . 〈◊〉 , tertullian and justin martyr testifie , so doth eusebius , that 〈◊〉 wrote to tyberius , about christs miracles ( after his death ) and that he died , and suffered as an innocent person . whereupon tiberius wrote to the senate , commanding them to deifie him . but the senate refused , because pilate had written to tiberius and not to them . a cheife man in this opposition was sejanus , who afterward came to a miserable end . . the next , and none of the least general arguments to prove the truth of christian religion , is the progresse of it . for whereas nature and reason teach us , that in every action fit instruments must be had , and used , or else the action will prove defective and vain : and that the matter must be well fitted and disposed before we can work it : in this case there were neither . for in the eye of man , there could be no unfitter instruments then the apostles , they being rude , unlearned , and most of them mechanique men : and for the matter to work upon , they had it altogether unprepared , nay clean against them . for the jewes , continued the hatred to the disciples , which they had born to the master , continually persecuting them . and the most learned among the gentiles , were the greatest opposite to that which they endeavoured ( namely the propagation of the gospel ) as might be : as , vlpian the greatest lawyer , who wrote many books against it and the christians , galen the greatest physician , plotinus the greatest platonist , porphyrius the greatest aristotelian , libanius a great writer in the greek tongue , lucian a great scoffer , and julian the great sorcerer , who not onely made dialogues between christ and peter , to breed hatred and contempt against christianity , but ( being emperour ) bent all his force against it , prohibiting christian schools , &c. besides , if we consider the ten bloody persecutions , wherein many thousands of martyrs suffered , and that in most horrid and barbarous manner , and kindes . to which if we adde ( which was touched before ) the unaptnesse of the instruments , and the matter ( the world ) so rigid , ill disposed , and harsh to work upon , and yet to have the work effected , it cannot but be confessed , that christianity is the true religion , and that magna est veritas , & praevalet , great is the truth , and prevaileth . . in the next place , if we consider how averse and unpleasing to flesh and blood the precepts of this religion are , we must confesse the premises to be true . for they give us not leave to be libertines , or licentious and carnal , as the religion of the turk , of which we spake before . for instead of taking revenge of our enemies for injuries done unto us , we are bound by them to love our enemies , and to speak good of them that persecute us . instead of committing folly with a woman , we must not so much as cast our eye upon a woman , to lust after her , there is not the least thought left at our pleasure . non concupisces . instead of covetous heaping up of riches , we must leave all for the truths sake . . the promises contained in the scriptures to them that shall observe this religion , are not of the nature of those in the religion of the epicures and turks , &c. that is , honour , preferment , wealth , pleasure in this world , and the like ; but the contrary , as , they shall whip and scourge you ; they shall binde and leade you whither you would not ; take your crosse and follow me , and leave all and follow me . but this a man would think were not the way for sequimini me , follow me , but discedite a me , depart from me ; rather a deterring and disheartning , then any manner of perswading . and in this there is a great resemblance between the creation and the regeneration . in the first , something was made of nothing , and here nothing to confound something , that we may plainly see and 〈◊〉 , that it is digitus dei , qui hic operatur , the finger of god that bringeth this to passe , that strength should be confounded by weaknesse , something by nothing . therefore this religion cannot be but divine . . again , if we consider the times when mahomet began to broach his forged religion , we shall finde it to be in a dissolute time , a time of idlenesse and ignorance , when heraclius and constans ruled the empire , the first being an incestuous prince , one that married his brothers daughter , and exasperated the saracens , in denying them pay in his wars : the other being a monothelite , and bloody , having murthered his brother , both of them giving opportunity to the saracens , not onely to enlarge their territories , but to propagate their religion . and if we shall observe the ecclesiastical story well , we shall finde that age very much destitute of learned and pious men . whereas on the contrary , when christianity began and prevailed , the world was never so full of eyes , never so many learned men , as the scribes and pharisees , the greek philosophers , &c. yet it pleased god to work upon the hearts of many of them , in converting them to it ; as upon paulinus , clemens , origen , augustine , ambrose , and others , especially many of the jewish priests before these . acts . . . and indeed conversions are a great argument of the truth of religion . the most memorable whereof we see in s. paul , who was a zealous pharisee , who not only had a warrant from the counsel at jerusalem to apprehend and imprison all sorts of people addicted to christianity , but was a principal actor in the martyrdom of saint stephen . and yet he ( neglecting the preferment he was like to come to , by this his forwardnesse ) was content upon a sudden , to expose himself to all dangers and disgrace , to whippings , perils by sea and land , &c. and to embrace this , as the true religion . and if any say , he aimed at honour and esteem among christians , his practice shews the contrary : for when the men of lyaconia would have sacrificed to him and barnabas , with great zeal he opposed it , they rent their clothes and ran in amongst them , and told them , they were men like themselves , so far were they from vain glory . insomuch as porphyrius said of him , that it was great pity , that so great a scholar , and so near to preferment , should have been converted to christianity . the like may be said of origen after him , the fairest for preferment of any in his time , who being scholar to ammonius , and preferred by him before plotinus ( afterward loaded with honours in the common-wealth ) yet he was content to leave all , and to betake himself to a poor catechists place in alexandria , where he was every minute in danger of his life . never in any other religion appeared the like examples of life and manners , as in those of the christian religion , as of fasting , abstinence , continence , justice , repentance , fortitude , and other holy vertues ; insomuch as plotinus ( an unpartial witnesse ) admiring their fortitudes said of them , soli christiani mortis contemptores , christians are the only despisers of death . . it was an objection of the jews we know , that our saviour wrought his miracles , malis artibus , that he cast out devils by beelzebub . but the heathen philosopher longinus was of another belief . for , saith he , they say that your saviour wrought his miracles by the skill he learnt in magick while he was in egypt , but i hardly believe it . for i reason thus with my self : if he were a magician , and wrought by inferiour spirits , he could not triumphare de diis , triumph over the gods . and we may reason thus with ourselves , that if he and his followers wrought this way , they would never have commanded such austerity of manners and life , and forbid all such unlawful means . but sure it is , that the christians of the primitive church were of such innocent life , that pliny the second testifies to the emperour trajan , that there were never more innocent people then they : and gave him counsel , that if any of them were accused for christianity he should enquire after them , because it was contrary to the laws of the empire , otherwise , that he should forbear to trouble them , if there were no accuser . . the next general reason to prove the truth of christianity is , the constancy of those that suffered for it : not onely of men able , and of strength to endure misery , but of old and feeble men , weak and frail women and young children : and that in so ambitious a manner , as that they conceived they could attain to no greater honour , then to receive the crown of martyrdom in defence of it . as we may see in the story of the woman with the childe in her armes , that crossed the pro-consuls horse hastily , and being asked the reason , answered , lest she should come too late to suffer with the other christians , whose names he had in his bill to be put to death , for i also ( said she ) am a christian. tertullian hath an excellent passage concerning this constancy of christians : nature ( saith he ) teacheth every man to be touched with shame or fear for the evil he committeth , and therefore malefactors desire to hide themselves , to shun discovery , trembling for fear of apprehension : being taken and accused , they deny the fact , and confesse not easily though tortured . they lament when they are condemned , and rage against themselves , imputing it to the malignity of fate , or their stars , and renounce the fact , as knowing it to be evil . but christians do not so , none of them is ashamed , none of them repenteth , but in that he was a christian no sooner . if any man take notice that he is so , he glorieth : if he be accused and interrogated , he conconfesseth freely and voluntarily ; being condemned , he is thankful . what evil is in all this ? what , is it evil that he hath no shame , fear , denyal , repentance , or lamentation ? what evil is it when the guilty person rejoyceth ? whose glory it is to be accused , and whose punishment is his happinesse , &c. now there is no sect of the philosophers , but one edict commanding it to be left upon pain of death would dash it , as it did in the case of pyrrho and his fellowes : but no edict could , or hath ever glenced this religion : no 〈◊〉 , either by pen or sword could ever suppresse it , but the christians ever tired and made their persecutors weary . . another argument is , the horrid end of the opposers of christianity . for all the opposers and persecutors of christians , from and before the first persecution under claudius , to the tenth under dioclesian , and all the emperours that signed the edicts against christians , came to fearful , miserable , and untimely ends , except onely libanius the philosopher , that was converted to christianity by s. basil. as herod , eaten with lice , judas hanged himself , 〈◊〉 died in exile , sejanus had a traytors death , &c. so that one ( alluding to the bad successe of persecutors ) said to an emperor , parce nobis , si non nobis , pace tibi , si non tibi , carthagini . spare us , if not us , yet thy self , if not thy self , yet be good to carthage . . the devils testimony against himself may be another argument . for it is a maxime in law , that how ill soever the witnesse be disposed , yet his testimony is to be taken , cum 〈◊〉 in dedecus suum , when that which he testifies is against his own reputation . and zozomen hath a story , that julian the apostata being at antioch , and desirous to know why the oracle at daphnes in the suburbs of that city had not given answer as formerly it had done , went thither , and having offered his sacrifices , the oracle , or the devil rather in it , answered , that he could not satisfie his expectation , till the body or tomb of babylas the martyr were removed , so hard a matter it was for the devil to do any thing there , where the bones and ashes of a poor christian lay . and tertul challengedthe emperor severus ( who raised the fifth persecution against the christians ) concerning his religion , saying , suffer me to come into your temple , and have conference with any of the spirits in the images there , and if i or any christian force it not to confesse as much as the foul spirit in the gospel confest , and to come out of the image , let your religion prevail , and ours take the foil . and surely the emperour had taken that large offer , had he not feared the event . . lastly , plotinus confesseth , as cyprian and origen report , that apollonius thyaneus , and other of the heathen , attempting to raise the images of jupiter , mars , &c. and effected it : but they all confest , that endeavouring to raise the image of christ , they and their spirits were forced away with confusion . this also ( to close up this point ) may be added : that their gods were afraid of styx , but now we have found him before whom styx itself , and all the powers of hell do fear and tremble . chap. xiii . of the two chief parties that lay claim to christian religion , papists and protestants . their difference about interpretation of scriptures . the churches authority in expounding scriptures . an additional observation out of the authors other workes . rules about the sense of the scriptures . means for finding out the true sense : other means controverted . addition about the churches power in matters of faith , whether infallible . decrees of councels , consent of fathers . the pope not infallible . and now having found out the true way , and being thus far entred into it , we are come where it is divided into two . for there are two sorts of christians that lay claim to the true way , and each party pleads possession of it , each thinking the other to tread in a by-path , and to be out of the right way . we will therefore examine , which of the two are in the right . christian religion , as it now stands in these parts of the world , consists of papists and protestants . it will not be amisse therefore , because the papists build upon the word of god as do the protestant , to examine the main point between them in difference , which is about the interpretation of it : and to whom this interpretation belongeth properly . hear what the sense of this reverend authour was in his latter years , concerning points that are manifest , and matters controverted , in his sermon on timothy . . page , . blessed be god that among diverse other mysteries , about which there are so many mysts and clouds of controversy raised in all ages , hath yet left us some clear , and without controversy , manifest and yet great , great and yet manifest : a false conceit is crept into the mindes of men to think the points of religion that be manifest , to be certain petty points , scarce worth the learning . it is not so . those that are necessary he hath made plain , those that are not plain , not necessary . this were a mystery , yea a great one , ( religion hath no greater ) yet manifest , and in confesso with all christians . a way of peace there shall be whereof all parties shall agree , even in the midst of a world of controversies . that there need not such ado in complaining , if men did not delight rather to be treading mazes , then to walk in the wayes of peace ; for even still such a way there is , which lieth fair enough , and would lead us sure enough to salvation , if leaving those other rough labyrinths we would be but shod with the preparation of the gospel of peace . yea further the apostle doth allure us , that if whereunto we are come , and wherein we all agree , we would constantly proceed by the rule , those things wherein we be otherwise minded , even them would god reveal to us . ephesians . . that is , he makes no controversy , but controversy would cease , if conscience were made of practise of that which is out of controversy . phil. . . the papitts hold that the scriptures are to be interpreted by one of these four wayes . . either by the fathers . . or councels . . or the church . . or the pope , whom they call the chief father of the church . concerning which we do partly agree , and partly differ from them . . we hold that there is a certain and infallible rule , viz. the word of god , whereupon a man may relye , else we may begin to build , but not upon a rock , and then our building will be subject to be overthrown and beaten down with every blast of false doctrine . . that the scriptures ( as saint peter tells us ) not being of any private interpretation , we are to beware that every man interpret it not after his own fancy , because ( as the same apostle speaks elsewhere of saint pauls epistles ) some things are hard in them to be understood , which they which are unlearned and unstable may wrest , which ought not to be : but we are ( as hilary saith ) referre sensum scripturis , non auferre , to give to the scripture its proper sence , not take it away , or devise one for it . . we hold , that god hath given the gift of interpretation to some ( as saint paul affirms ) and they are such to whom god ( as he saith ) hath revealed it by his spirit ; that is , a naturall man cannot interpret them aright ; nor yet the vulgar or common sort , whom ( as saint augustine saith ) non vivacitas intelligendi , sed simplicitas credendi salvos reddit , rather their simplicity in beleeving , then vivacity or quicknesse of apprehension and understanding bringeth to salvat on . and if the eunuch a man of great place , were not able to interpret without saint philip , much lesse the vulgar sort . but god hath bestowed this gift upon the learned , and to those of the learned which have the guist of interpretation . the extraordinary gift of interpretation , is one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . which god gave at the first planting of the church , with the other gifts of tongues , miracles &c. sometimes to men unlearned , and this was not tied to any one rank of men : but the ordinary power and gift of interpretation alwayes was and is in the church , and the bishops , and pastors thereof . . now forasmuch as god ( according to saint paul ) divides his gifts singulis prout vult , to every one according to his good pleasure , it were hard to restrain it to any one order ( as to that of bishops ) as some of the more rigid papists would have it . and stapleton ( one of them ) when he had done all he could to maintain his tenet , in the end was forced to confesse , that god gives these guifts extraordinary , as well to others , as to them , : as well to amos a herdsman , called and gifted extraordinarily , as to jeremie a priest. yet andradius , and others of them hold , that the interpretation of bishops assembled together , may be taken howsoever . . now concerning the sense of the scriptures . as it is well said by the lawyers , that apices juris non sunt jus , so is it in the scriptures , not the letters or words , but the meaning is that which is scripture indeed . to finde out which aquinas gives these rules . . in matters of faith and manners , nullus sensus sumendus nisi literalis , none but the literal sense is to be taken . . in point of exhortation or instruction , uti licet sensu tropologice , uti patreubique , it is lawful for us to use a figurative sense , as the fathers often did . . albeit a man may draw sundry consequences a contrariis , 〈◊〉 , &c. by contraries , similies , and the like , by the rules of logique , yet the literal sense , can be but one , in one place . . that is to be taken for the literal sense of every place , which the construction will beare , if it lead not into an absurdity , and then it must needs be a trope . now seeing there must be an interpretation , and it must be that which is literal , unlesse it draw an absurdity with it : we are now to come to the examination of this sense ; and because we must never looke to stop the mouthes of sectaries and hereticks , but they will still finde an occasion or place to wrangle upon , we must therefore bring them to one of these two inconveniences . . either to drive them to condemn themselves in their own hearts . . or because the devil doth so much blinde the understanding of some , that they will not understand reason , we may argue so long with them , till their folly be made manifest to all men , as the apostle speaks . we are to know that as in all other sciences , so in divinity , the judgement of every thing is to be taken ex principiis from the principles . and concerning the principles in divinity , which are the scriptures , s. augustine saith , in eis que sunt aperte apposita , inveninutur omnia quae pertinent ad fidem moresque vivendi , in those things which are plainly set before us , we may finde all things belonging to faith and good life . and saint chrysostome , manifesta sunt que sunt ad mores & fidem necessaria , &c. those things are apparent , which are necessary to faith and manners : and mclchior canus saith , that there are diverse places , of which none can give any other then the literal sense , or can wrest them , except he have a minde to wrangle . and ireneus saith , that the plain places make the principles , by which all other of dubious understanding must be judged . now the means to finde out the true sense of the scriptures are many , but may be reduced to six . . some means there are wherein all agree , as namely , there is , pietas & diligentia adhibenda , goodnesse and diligence must be used . and in the first place , prayer . s. augustine saith , oratio postulet , lectio inquirat , meditatio inveniat , contemplatio degustet & digerat , let us ask by prayer , seek by reading , finde out by meditation , tast and digest it by contemplation . . the second means is by conference of places . saint augustine saith , that the lesse plain place in scriptures , is to be referred to that which is more plain , and the lesse in number to the more in number . . the third seemeth to be according to the counsel of the holy ghost , inspectu fontium , the better to discern the signification of the words to consult with the original tongue ; with the hebrew for the old testament , and with the greek for the new. . to be acquainted with the phrase of the holy ghost , and this is to be gotten by the knowledge of the dialect , idiome or stile of the holy spirit , as the apostle speaks , by use to discerne it , as the crucifying of the flesh , mortifying the concupiscence , &c. for sometimes the holy ghost in greek , sends us to the holy ghost in hebrew . and these three last are for understanding of words , the two next are for understanding of sentences and chapters . . the first is that which the fathers call oculus ad scopum , to have an eye to the intent : as what was the intent of giving the law , in setting down such a prophecy , doing such a miracle , and the like : as saint paul to timothie reasoneth from the end of the law , against those that made evil use of the law . so saith hilary , ex causis dicendi , habemus intelligentiam doctorum , we finde out the meaning of the learned , by finding out the cause why a thing was spoken . . the last is that which the wise men among the jewes say , we must look round about us , behinde and before us , that is , we must well weigh the antecedents , and consequents , and every circumstance , to understand any sentence and chapters , whereof we doubt . to these may be added those of ireneus and augustine , that every one of these rules serve not for every thing , but to diverse things , diverse wayes and means may be applyed for the true understanding of words and sentences in the scripture . and therefore stapleton committed an errour . . because he perceiving that some of these rules were not necessary to all , concluded that it was not necessary at all . . because we attribute not the interpretation of the true sense of every place , to each one of these , but to all together , he therefore concludeth that they were not sufficient at all . now besides these means , and those of prayer and diligent study wherein they agree with us , they propound these four following ( as is before said ) and hold them infallible . . the interpretation of scriptures by the fathers . . the exposition of them by councils . . the practise of the church . . the definitive sentence of the pope . concerning the first and second of these in general we say , that as there may arise some doubt or scruple in some places of scripture , so may there also in their expositions . and for the two last a question may be made , whether the chuch they mean be a true church , and whether the pope may not erre in his sentence . again , as we unfeignedly hold and acknowledge , that some of their means are commendable , yet we say that they are not allowable , where they are evidently contrary to our rules or without them . and if ever they took the right course , it was by using our means , and if they erred , it was by relying wholly on theirs , and excluding ours . but take their means without or against ours , and they may erre . as the word of god is the rule and ground of faith , so it cannot be denied but that the expounding and applying hereof , is in ordinary course left by christ to the church , to whom he hath committed the feeding and government of his flock , for christ commands all to hear the church ; and the prophet tells us , the priests lips are to preserve knowledge , and they shall seek the law at his mouth . mal. . and if the duty of the church be to teach and instruct her children , no question , but it is their duty to learn of her , and to submit their judgements to hers : yet this makes her not infallible in her determination , but gives her this priviledge , that she ought to be heard , and beleeved , unlesse it appear evidently , that for some corrupt and sinister end she prevaricates from the truth . it is not possibility of erring , but actual erring which makes our faith uncertain , for otherwise one that beholds the sun could not be certain that he sees it , for there is a possibility of error in the sense in judging an object . it is sufficient therefore to make our faith certain , if the rule be infallible , and that it be applied with moral evidence , so that the propounder do not then actually erre , though he be subject to a possibility of errour , and that after the use of moral diligence fit in so great a matter , there appears no probable cause why we should not assent , nor any reason why in prudence we should doubt ; so suarez . himself . dsp. de fide sect . num . non requiritur infallibilitas permanens in proponente , sed sufficit quod actu non erret licet errare potest . obedience to the churches decrees doth not necessarily infer her infallibility , for then the civil magistrate , natural parents , and all superiours must be infallible , because obedience is due to them by divine law , and yet we know they ought to be obeyed , unlesse the thing commanded be evidently unlawful . and therefore none ought upon probable reasons to reject the determination of the church , or of a lawful councel , for besides that the command from god , of hearing the church is cleer and evident , and therefore we ought not upon reasons that are doubtful or not evident to reject her doctrine : but follow that rule tenere certum , dimittere in certum , besides this , i say , the church and her governours have more , and more certain means of finding out the truth then any private persons have , as the prayers of the pastors , their fastings , disputations , their skill in divine things , wherein their senses are exercised , and ( which follows thereupon , ) a greater assistance of the spirit , and the best means ( as where many learned and pious men meet from diverse parts of the world ) to know what the judgement of all the churches is in the matter in question , and what hath been the received sense which from time to time hath been delivered to the churches ; now it is a received rule among the casuists , that in things doubtful , after diligence used , one may safely and ought to acquiesce in the judgement of the major part of pious and learned men . reginald prax . lib. . n. , . & l. . n. , . besides this the church is in possession of her authority , and therefore ought in things doubtful to be heard , for in dubiis melior cst conditio possidentis , but if the contrary be evident , then the case is not doubtful . so thom. & cajet . 〈◊〉 . 〈◊〉 . q. , . and after him all the casuists . those that would be satisfyed in these points , may read them learnedly and acutely handled , by baron . late professor at aberdene , in his book de objecto fidei formali , tract . . in bishop bedels letters , chillingworths safe way , &c. cap. , &c. and others . the fundamentals of religion which are absolutely necessary for all to know and practise , are plainly set down in scripture , and of them there is no controversy ; in matters doubtful the safest way is to submit to the judgement of the church , yet not neglecting other means , as prayer , reading , meditation , conference , &c. especially practising what we know , fol. . . and so we are sure to be kept from all damnable errours . in all other professions , common reason teaches , if any doubt arise , to submit to the judgement of the skilful in those professions , as in law , physick , &c. although they have no such special promises as the church hath from christ of being lead into all truth , and if this be not observed in the church , it must needs prove destructive to all order , and overthrow the being of a church , taking away that distinction which christ hath set between pastor and people , when all shall presume to interpret , and to be as wise as their teachers , as we see now by woful experience . we submit to the judges in point of law , yet no man thinks them therefore infallible , and so may and ought we to submit to our bishops and pastors in point of religion , so as not to oppose their determinations , but reverently to receive what they deliver , when the contrary shall not evidently appear : i say evidently , for in doubtful things if their judgement may not turn the scale , when it hangs in aequilibrio , either there is some fault in the beam , or their authority is very light . and therefore external obedience is required at least , so as not to oppose publikely in things we assent nor to . this agrees with what our learned authour hath left in his other works , composed in his riper years , when his judgement was fully setled , by which this and what else he delivered in his younger time ought to be expounded and corrected . in his sermon on matthew . . p. . he tells us , that no man hath god to be his father , that hath not the church to be his mother , and that once and twice order is taken in the proverbs , as to keep to the precepts of our father , so not to set light by the laws of our mother , proverbs . . & . . ira patris & dolor matris are together in one verse , he that grieves her , angers him , and he cannot but grieve her that little sets by her wholsom orders — but now she erres , or at least is said to erre at every bodies pleasure . &c. now come to the particulars . . for the fathers , it is a vain speculation , to beleeve that the fathers concurre all in one exposition of all places of scripture . and if we must take them where they all agree , we shal finde many places which they do not expound alike , yet , where they all agree , as in articles of faith and matters fundamental , wherein we finde a joynt harmony , their exposition ought to be received , for therein they deliver the sence of the whole catholick church derived from the apostles , which in such points is by christs promise free from errour , otherwise christ might have no church . . in their expositions , they did not usually keep the literal sense , except in point of controversies which fell in their times : for in their homilies they followed the tropological or figurative sense , drawing from thence diverse necessary doctrins , and applications necessary and tending to good life and manners . so saith s. august . contra julian . that in controversies which fell not in their times they spake more carelessely . . again , basile saith of dionysius a father , that he spake many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disputationis gratia by way of disputation , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 definitive positively against against the heretiques of his time : and therefore in many things the fathers must be taken to have spoken per modum contradicendi , non docendi , by way of contradiction , and not positively . . cardinal cajetan affirmed in the councel of trent , that if he knew a true and sound exposition upon any place of scripture , not vsed by the fathers , he would hold , and maintain it contra torrentem omnium doctorum & episcoporum against the current of all doctors and bishops . and andrad . saith as much , and all of them vse to deny the fathers in their schools . and now in regard that the fathers often dissent , they lean to that which the greatest part of the fathers say . . there was a controversy between saint augustine and saint jerome , whether saint pauls reproof of saint peter were real or not ? jerome maintaining that saint paul did it onely pro forma formally , and augustine that he did it simply , and from his heart . and though jerome quoted the opinions of divers fathers to strengthen his , yet augustine would not alter , holding this among other rules , that we are not to regard quis , but quid , not who , but what any man speaketh . and jerome himself in his own exposition of the psalms , saith , that he had delivered diverse thing , contrary to the tenet of those times : that is , in matters praeterfundamental , wherein liberty of dissenting may be indulged . . lastly , the papists themselves reject the exposition of many of the fathers upon this text , [ tu es petrus , &c. thou art peter and upon this rock i will build my church . ] many of the fathers holding , that it was meant of saint peters faith , not his person . as also they leave all the rest of the fathers , and adhere to saint aug. onely in the division of the commandments : for the current of the fathers divide them as we do , but they following saint augustine make but one commandment of the first two , and divide the last into two : but these were not matters of faith . but s. augustine was carried away in this , by a conceit of having but three commandments in the first table in reference to the trinity , as may be seen in his division of the decalogue . for the councils which are divided into action or agitation of a point , and canon . . in the action commonly is such errour , that they are forced to lay all upon the canon , and say , that it matters not much what the premises be , so the conclusion be good . . and for the canon , we may finde in some councils , that the canons of one are flat and direct against another , as in the case of marriages of priests , some for them , some against them . we see the two councils of constance and basile , both 〈◊〉 , and both confirmed , one by pope martin the fifth , and the other by eugenius the fourth . the bulls of which ( though the canons agree ) be opposite to each other . the one holding , concilium posse errare , non papam , that the council may , but the pope cannot erre : the other , papam errare posse , non concilium , that the pope may erre , but the council cannot . and the canon of the council of ferrara holding against that of the council of florence , one , that the pope is above the council , and the other that the council is above the pope . all this shewes , that councils are not simply infallible , but may erre , now where it is evident that they erre , being drawn into parties and factions , by corrupt interests , none is bound to beleeve their determinations , but where there is no such evidence they ought to be obeyed , as those authorised by christ to direct and guide us in matters of salvation , and even when we are not bound to believe their decisions , yet for the peace of the church their decrees tye us to external obedience , that is , not to oppose them , if there be no fundamental errour . for the church and the practise thereof . this is as uncertain as the other . for the churches of the east and west agree not in diverse points , and among other , in the case of the popes supremcay , the eastern church totally opposing it . and if we urge the practise of the church , it will be found , that at some time most of the bishops were arrians . so that in this there 's both ambiguity and peril . and basile saith , that in the case of baptism , the children at the first were dipped but once , and afterwards thrice , and we know at this day , they are but once dipped . it is true , these shew that the church is not simply infallible , especially in such points as these , which touch not any fundamental article , and that particular churches may differ in some lesser points , and yet maintain the same faith , and keep the unity of the spirit in the bond of peace : but all this hinders not , but that the church is the ordinary interpreter of scripture to her children , and that they ought to submit to her because she is accountable to god for them , heb. . . and that none ought to reject her doctrine upon probable or doubtful reasons , but upon such as are evident , that is , such as not onely seem evident to them , for every contradicting spirit will affirm the most doubtful things to be evident to him , but such as to other pious and learned men not interested seem evident . reginald . l. . c. ult . n. . this seems to have been the judgement of this learned prelate in his latter thoughts . as serm . on act. . . p. . where he hath these words , fit to be written in letters of gold . the ancient fathers thought it meet , that they that took upon them to interpret the apostles doctrine , should put in sureties , that their senses they gave were no other , then the church in former time hath acknowledged . it is true , the apost . spake from the spirit , and every exposition of theirs was an oracle , but that was their peculiar priviledge , but all others after them , are not to utter their own fancies ; and to desire to be beleeved upon their bare word , but onely on condition , that the sense they now give be not a feigned sense , but such an one as hath been before given by our fathers , and fore-runners in the christian faith . say i this of my self ( saith the apostle ) saith not the law so too , give i this sense of mine own head , hath not christs church heretofore given the like : which one course , if it were strictly held , would rid our church of many fond imaginations , which now are stamped daily , because every man upon his own single bond is trusted to deliver the meaning of any scripture , which is many times nought else but his own imagination . this is the disease of our age . thus he . the last way they prescribe is that of the popes . and that they may erre in their interpretation may appear in that many of them were not sound in the faith . saint jerome saith that damasus pope , did consent ad subscriptionem hereseos to the subscription of heresy : and ambrose reporteth that liberius the pope , though for a while he was orthodox , and for not subscribing to the condemnation of athanasius he was banished into thrace , but shortly after he became an arrian , and at one of their councels subscribed to heresy . honorius the first , after his death was accursed and condemned , in the thirteenth action of the sixth general council of constantinople , held anno . under constantinus pogonatus the emperour , quia impia dogmata confirmavit , for confirming wicked opinions : which were those of the monothelites . but to shift off these things , they have nothing to say , but that the councils were corrupt , and not onely they but the writings of beda shall be corrupt . so that we see that none of these rules severally are infallible , let us see them a little together . in the administration of the sacrament of the lords supper to infants , we may see they fail : for s. paul saith , let a man examine himself , and so eat , &c. which a childe cannot do , and in this and other things wherein they fail , they are forced to say , we beleeve not the fathers , because they say it , but because they say it according to rules . and if they beleeve it in respect of the person that speaketh , not the quid , the reality of the thing , they erre much , though stapleton say , that the interpretation of a bishop , though unlearned , is to be prefer'd before that of a learned divine , because of his office and authority . andradius yet saith , the fathers are to be beleeved , not in whatsoever they say , but in whatsoever they say according to their rules : and so say we . and thus much for the preface . chap. xiiii . christian religion divided into the law and the gospel . additions about the use of the law. that the law of christ is part of the second covenant , &c. the judgement of the authour out of his other books . that the gospel is lex christi . the law handled first . reasons for this order . what the law teacheth : and what the gospel . summa religionis . in the next place , we are to treat of the summe of christian religion it self in it self . and this according to the ancient division consists of . the law. . the gospel . the law , that is , the moral law , as it is explicated and enlarged by christ , is a part of the condition of the second covenant , and therefore an essential part of the gospel , which consists not barely of promises , but of precepts too , and those more high and perfect then any before christ , and therefore is the gospel in the scripture often called the law of christ , and so usually stiled inall antiquity . the moral law , as it shews men their sins , and so convinces them of the necessity of christ , so the knowledge of it may be needful before the doctrine of faith : but as it is the rule of christian obedience , and a condition of the second covenant , which is the most proper consideration of it , so it ought to follow the doctrine of faith , and so it doth in the most authentick catechism of this church , viz. that in the common prayer book . it is true that , luther and after him many protestant divines in their heat against the church of rome about the matter of justification , seem to make the gospel a doctrine consisting meerly of promises , and to say that christ gave no law , but onely explicated and vindicated the law from the false glosses of the scribes and pharisees , in matth. . . and . as if the moral law were no part of the gospel , or what saint paul speaks of the law of moses , and the works of that law were to be extended to the laws of christ also , and the works of the gospel , and that the onely or chief use of the law now , is to bring men to christ , from which and other the like principles unawares by them laid , and by the vulgus of our divines swallowed without examination , the antinomians , libertines , familists , and other sectaries have by necessary consequence drawn those damnable doctrines , which these divines little dreamt of , or if they had considered , i suppose they would have revised these principles and retracted them , or else have spoken more warily then they have done . the truth is , that in that sermon on the mount christ delivers the new law or law of the gospel , wherein the substance of christian religion , and the way to salvation is contained , and that he doth not therein onely barely expound the decalogue given by moses , but as a legislator delivers his law to be observed by all that beleeve on him according to the tenure of the second covenant , was the constant opinion of all the fathers , and of the whole church , as among others is fully proved by the incomparable h. grotius both in his comments on matth. . and in his book de 〈◊〉 belli & pacis , l. . c. . n. . and if any desire a list of names , and testimonies of fathers , and ancient writers to that purpose , they may read them in a tract written by a learned and judicious divine d r hamond , in the passages between him and m r cheynel p. , &c. and that this learned prelate was of the same minde , is evident in his other works perfected by himself , especially in his sermon on psalm . . p. , . where among other things we read thus . the very gospel hath her law , a law evangelical there is , which christ preached : and as he did , so must we do the like . it is not without danger to let any such conceit take head , as though christian religion had no law-points in it , consisted onely of pure narratives : beleeve them , and all is well . and true it is , that such points there be , but they are not all , there is a law besides , and it hath precepts , and they are to be preached , learned , and as a law to be obeyed by all . look but unto the grand commission ( by which we all preach ) which christ gave at his going out of the world . go , saith he , preach the gospel to all nations , teaching them to observe the things which i have commanded you : lo , here is commanding , and here is observing : so the gospel consists not onely of certain articles to be beleeved , but of certain commandments also , and they are to be observed . now i know not how , we are clean fallen from the tearm law , that we are even fallen out with it , the name of law we look strangely at , we shun it in our common talk , to this it is come , when men seek to live as they list . we have gospel'd it so long , that the christian law is clean gone from us : and i shall tel you what is come by drowning this tearm , law , religion is even come to be counted res precaria , no law , no no , but a matter of mere entreaty , general perswasion , &c. the reverend regard , the legal vigour , the power , the penalties of it are not set by . the rules , no reckoning made of them as of : law writs , none but onely as of physick bills , if you like them , you may use them , if not , lay them by , and this comes by drowning the tearm , law. if the name once be lost , the thing it self will not long stay . and after . christian religion was in the very best times called christiana lex , the christian law , and the bishops christianae legis episcopi , bishops of the christian law , and all the ancient fathers liked the tearm well , and took it upon them . to conclude , gospel it how we will , if the gospel hath not the legalia of it , acknowledged , allowed , and preserved to it , if once it loose the force and vigour of a law , it s a signe it declines , it growes weak and unprofitable , and that is a signe it will not long last , we must go look our salvation by some other way , &c. thus we see how he contradiets the popular errours of these times about law , and gospel , and therefore it cannot be conceived that his discourse here tends to the nourishing of such dangerous and novel opinions as our solifidians do now cry up . if we have the summe of these two we may assure our selves , that we have as much as is needful for our salvation : and the summe of them both are necessary principles . the evangelist hath them both in one verse . the law was given by moses , but grace and truth came by jesus christ. seeing then that these are the two parts , we are to consider in the first place , which of them is first to be handled . we say we must speak first of the law. . first because the law and the gospel are nothing else , but two covenants which god made with mankinde , and in that respect are called the old and new testaments , considering them not as they are in the books ( for so in the old testament ; there is the gospel also , the law being as s. aug. saith , evangelium absconditum , and the gospel lex revelata the law revealed : the gospel the new law , and the law the old gospel ) but as they be covenants . now taking them as legacies in a will , there are in a testament two parties necessarily required . . the testator or legator . . the legatee , or the party to whom the legacy is bequeathed . so in each covenant , both of law and gospel , there were two parties . the first between god and adam ; the covenant on gods part , was to give to adam , paradise , felicity : and on adams part to return to god perfect obedience . this did adam receive power and strength to perform , but he abusing this power , and opposing it against god , justly incurred the forfeiture of his felicity , and the penaltie of morte morieris , death and misery , opposite to paradise , from which the strength given to him by god might have preserved him . now this covenant being broken and made void , it pleased god in his mercy ( not regarding this forfeiture ) to make a new covenant , the covenant of faith in which there were two bonds : one between god and christ , and another betwixt christ and us : on gods side felicity , on christs part satisfaction to god for us , on our side faith unfeigned , with new obedience , but this not by our own strength , but by the power of christ , and his spirit . for as man fell , and by his fall lost all that he had , so , if he would recover that which was lost , he must make satisfaction for it : but this he could not now do , and therefore christ undertook it for him , suffered for him , and removed the penalty , satisfyed the forfeiture , and thereby restored to man all that he had lost . now christ had a double title to heaven , one of inheritance , and the other of purchase ; the right of inheritance he had by nature , in that he was the son of god , which he claimeth to himself , the other he giveth to them that lay hold on him side viva , non ficta , by a lively and unfeigned faith ; and therefore this is called the covenant of faith , which we have not by our own strength , but in christo , by the power of christ. and the reason of this second covenant was , that now adam having lost his own strength by breach of the first , all power and strength should be now from god in christ , and all the glory be given to him . for if adam had stood by his own strength in the fist , howsoever god should have had most glory , yet adam should have had some part thereof for using his strength well , and not abusing it when he might ; but kept his standing : but that god might have all the glory , he suffered the first covenant to be broken , and permitted man to fall , for which fall he was to make satisfaction , which he could not do but by christ , nor perform new obedience , but by the grace of god preventing us , and making us of unwilling , willing , and of unable , able , to do things in that measure , that god will require at our hands . so that the first covenant ( the law ) was weak and imperfect , standing upon a promise in figure , and a curse without figure ; a curse indeed : but the promise being performed in christ , and the curse abrogated by his death , then came those perfect things , and imperfecta abiere , the things which were imperfect were done away , as the a postle speaks . the first covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be given by moses , yet was it not received by us , we had not the hearts to take it , till the coming of christ : but in the gospel it was not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought to passe and fulfilled per christum by christ. and we must observe withall , that the moral law it self is not changed , but the ceremonies onely taken away by christs truth , and the curse thereof by grace : so that the bond of the keeping the law , is not cancelled by christs coming , but remaineth in force still , and is to be performed as he himself testifieth . think not that i am come to destroy the law , but to fulfil it . christ came not to repeal his fathers statutes , when he spake his last words to the disciples , teaching them to observe all things whatsoever i have commanded . now these things standing thus , and the law being first in time and order ( for we begin with the imperfect ) that is first to be taught . 〈◊〉 . another argument of this order is , that humiliation is first by the law , and the course of teaching , is first by humbling men by the law , in letting them see what they are , which hath beene the order vsed from the beginning of the world . it was the course of gods own proceeding upon the violation of the first covenant , for after adam had transgressed , and remained till evening in expectance and fear of punishment for breach of the law , and therefore had hid himself ; then first began the law to passe upon him , by way of judicial proceeding . first he is called forth . vbies where art thou ? and then examined , edisti hast thou eaten ? and upon his confession of the fact , sentence of death passed upon him . jgitur , because thou hast done this &c. but yet presently after came the gospel , the promise of christ. so god came first with his vbies ? and that is the law , and after came semen 〈◊〉 the seed of the woman , which is the gospel . and god likewise took the same order after the floud , when he taught abraham , ambula coram me & 〈◊〉 integer , walke before me , and be thou perfect , which is the onely end and scope of the law , so that the law was first given to him , an 〈◊〉 then was he instructed in the gospel , in semine tuo benedicentur omnes netiones terra , in thy seed shall all the nations of the earth be blessed . and this was the way that moses taught the people . take the book of deuteronomy , which is the iteration of the law , after the three first chapters , in the fourth he begins to teach the sum of the law , therefore shalt thou keep &c. till the . chapter , and there he tells them the gospel , that god would raise up a prophet from the midst of them , like unto him , &c. which saint stephen applied to christ. this was also the course of the prophets . esay in his first chapters , ( though in grosse there be some promises of the gospel intermingled ) yet the scope and beginning of it is to teach the whole sum of the law , and the rest is the sum of the gospel . but more plainly in his first chapter , from the beginning to the . verse , there 's a bitter invective , and denunciation of the curse of the law ; but from thence to the end of the chapter is the promise of the gospel . come then &c. if your sins were as red as scarlet &c. and the first psalm is nothing but a recapitulation of the law , with the promises and curses thereunto annexed , and the second psalm , a prophecy of the coming of christ , and of the gospel . so saint john the baptist beginneth with the law , and tels them of the axe laid to the root of the tree , and in the next verse ends with the gospel , ego baptzio vos , i baptize you . and it s christs own order too ( who was the great prophet of the new 〈◊〉 , and whose method ought to be our jnstruction ) he that humbleth himself shall be exalted , first humiliation , and then exaltation ; now there 's no humbling but by the law , and therefore it is called humiliator , the humbler . it was also the practize of saint paul in his epistle to the romans , ( which is held to contain the sum of christian religion ) after his proemium , in the first verses from the of the first chapter to the verse of the . chapter , he speaks all of the law , all under sinne , jews and gentiles , and unregenerate and regenerate , and at last includes himself in the number : but after , he delivers the sum of the gospel , shewing in what covenant we must looke to be saved . and this epistle the learned will have to be our warrant for this practize . and such was the form of instructing in the primitive church taking pattern from saint paul. first repentance from dead works , which includes the law , and then faith in christ , which shews the gospel . so that this must be our order , the law first , and then the gospel . so much for the order . now the law containeth three things . . praeceptum , that which is required of us ; fac hoc & vives doe this and thou shalt live . . transgressionem praecepti & delictum , which shews us how farre we are from the duty that is required of us by the precept ; delicta quis intelligit ? . paenam 〈◊〉 , the punishment we must look for and expect for the breach of the precept by our sins , morte morieris , thou shalt die . and the gospel also teacheth three things . . liberationem , how we are delivered from the curse of the law , 〈◊〉 agnus dei behold the lamb of god that taketh away the sins of the world . . certitudinem , how we may be assured that this deliverance pertains to us , to make our calling sure by good works . 〈◊〉 . according to king davids , quid retribuam ? what shall i render to the lord ? what we are to perform , new , and true obedience , not that secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summum , jus , but secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is accepted of in christ , the neglect or none performance whereof makes a forfeiture of what god hath given or promised . so that our new obedience is not onely to look back as an act of gratitude for benefits received , but also ( and that cheifly ) forward , as a condition to which is annexed by gods free grace in the gospel , the promise of eternal life . matth. . . and . . ro. . . gal. . . pet. . . . john . chap xv. in the law foure things frist , the work to be done . the 〈◊〉 , the pandects of moral laws . the laws moral known before moses , written in mens hearts , proved in particular . in every law there is evill to be avoided , and good to be done , both must concur . s. pauls three rules , of piè , juste , sobriè . saint aug. his three rules , 〈◊〉 contrary to three rules of corrupt nature , secondly the mahner of doing , requires first , totos , secondly , totum , thirdly , toto tempore . thirdly , the reward fourthly the punishment . the law. vve learned in the general preface , that we are to depend onely upon gods provid 〈◊〉 , and so we are to conceive of him as a mighty prince and king , for so he is stiled in the apocalyps . rev. . . who as he hath a reward for us , so he hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his worke house , his place of probation and 〈◊〉 for us , which house is the world and that being in his work-house we have our agenda , work to be done . and the law , as the rabbins call it , is therash magnashoth , doctrina agendorum , the things we must do are contained in it . and as there be four things in all good laws in the world ; so are there in this , which is lex creatoris mundi the law of the worlds creator . . opus . the work prescribed to be done . this ye shall doe . . modus . the manner how it must be done . thus ye shall doe it . . praemium the reward for it being done . in palatio , in heaven . . poena the punishment for it being not done . in carcere , in hell . opus . the action or work . the decalogue is as it were the pandects , a book of all the offices , works and dutyes which god requireth at mans hand , and the lawyers pandects are nothing else but comments upon these : these are the true ethica christiana , christian moral duties , transcending all other whatsoever . and in this respect are they of the church of rome to be commended , who though they teach their youth other arts , yet teach them no other ethicks then these : logique and physiques and metaphysiques they learn them , but for ethicks they refer them especially , as the reformed churches have done , to these of the decalogue , which indeed is the true regula morum , the just square of all our actions , for they ought not to be shorter nor longer then this . but because the law is said to be given by moses , there may arise a doubt from hence , that seeing the law was not given till aboue years after the creation , and that the world was so long without a law , why may not we live without a law now , aswell they did before moses . our answer is . that they lived not before moses , without the law. they had many parts of the law , some of the ceremonial law , by special revelation from god , and all the moral law written in their hearts , they had the knowledge of beasts cleane and uncleane , of sacrificing , of praying or calling upon god : of the younger childrens subjection to the elder . abraham had the law of circumcision : he and 〈◊〉 paid tithes ; and many other laws they had before moses wrote them . and as saint paul saith , the gentiles ( both before and after ) doing by nature the things contained in the law , these haveing not the law , were a law unto themselves : what to doe ? not what they listed , but the work of the law , written in their hearts , instead of tables of stone . that is , the effect of the law , which is equivalent to the law it self , which he proveth thus , because their conscience bare witnesse , and their thoughts reflected on their actions , accused or excused themselves in what they did . and therefore s. augustine saith , that every man had this law in his heart , which is to be understood after the fall , for before that , all was perfectum , perfect . mali multa recte laudant , multa recte reprehendunt , quibus autem regulis faciunt hoc ? ubi eas vident ? unde illud habent ? quod homines sic vivere debeant , cum ipsi non sic vivant , sunt regulae justae , mentes eorum injustae , regulae immutabiles , mentes eorum mutabiles , vel hoc argumento , &c. evil men commend many things truly , and reprove many things as justly : but by what rules do they so ? whence have they it , that men ought to live so , seeing they live not so themselves ? why , these rules are right and good , though their minds be not so , the rules are unchangeable , though their mindes be mutable , &c. yea , he concludes , that they finde them in libro lucis , in the book of light and truth , howsoever they are blinde , ( and as s. john , the light shone in darknesse , and the darknesse comprehended it not ) which truth being in god , as a seal , makes the same impression in the minde of man , yet keeps it self whole , and where this print or impression is fet , it can never be wiped out . and thus we see , that all men ever had , and have the effect of the law in them . and this we will prove from the performing the duties required in the law before it was given , this may appear before the written law in all the ten commandements . . for the first commandement . though it be not very plain , that terah with abraham , lot and sarah departed out of vr of the chaldees into canaan , because of the idolatry of the inhabitants , yet soon after there is a very plain place for it . jacob commanded his houshold to put away their strange gods . . for the second . jacob buried the idols under an oak , and in that rachel hid the images under the camels litter in a godly zeal , as some think . . for the third . abraham caused his steward to put his hand under his thigh , and swear by the lord of heaven and earth , that he should not take a wife for his son of the daughters of the canaanites . and we may see a solemn oath taken between jacob and laban . . for the fourth . we may see the observation of it plainer before the giving of the law , in exodus , in speech about gathering a double portion of manna of the sabbaths eve. . for the fifth . we may finde in one place , how esau cryed for his fathers blessing : and in another , how he stood in awe of his father , though he were otherwise prophane , for he would not kill his brother jacob , while his father was alive . . for the sixth . we see a plain precept . whosoever sheddeth mans blood , by 〈◊〉 shall his blood be shed . . for the seventh . judah would have burned thamar for playing the whore . and shechem was slain for ravishing dinah , and the whole city spoiled by her brethren . for their answer to their father jacob was , should he deale with our sister as with a harlot ? . for the eighth . the putting of josephs cup into the mouth of the sack was enough ( though among the egyptians ) to clap his brethren in prison , and god forbid ( 〈◊〉 they ) we should doe this : that is , steale . . for the ninth . because judah had promised to send a kid , he performed it , though ( as he thought ) to a harlot . . for the tenth . there was no act , nor purpose of heart in abimelech against sara , as appeareth , yet the sinne of concupiscence was punished in him , by god : behold thou art buta dead man , because of the woman which thou hast taken . notwithstanding abimilech had not yet come neer her . so pharaoh was plagued for her , in the same case . by this we see , that there was a law before the written law. the summe of the law is this : ambula mecum , walk with me , or before me , and the means to do this , is love. can two walk together ( saith the prophet ) and not be agreed ? if they love they will not part . so that love must be the ground , and to love christ is to keep his commandements . now there is no love but between likes , so that we must be integrl perfect , , both in body and soule , not outwardly alone , but inwardly too . the law consists in two duties . in avoiding or not doing evill . jn doing that which is good . both put together by the prophet . cease to do evill , learn to do good . and by the psalmist . eschew evil , and do good . the sinne against the first of these , is called peecatum commissionis , sinne of commission , and the sinne against the second is called peccatum omissionis , sinne of omission . in regard of the first , we are called 〈◊〉 dei , gods souldiers against his enemies , sine and satan , and therefore are we said to be the church militant . in respect of the second , we are stiled operarii dei , gods labourers . in regard of the first , we are called innocentes , guiltlesse , and of the latter , boni et justi , good and 〈◊〉 , or viri bororum operum , men of good works . but in any good work , these two 〈◊〉 go together . for the jews were very observant in offering sacrifices to god : but because they burned in lust , and every one neighed after his neighbours wife , their sacrifices were not accepted : and it was in this respect that god to'd them , he was full of their libamina , their sacrifices . on the other side , be we never so innocent , yet if we doe not to our power pascere & vestire , feed , and cloth , do good works , we sinne et 〈◊〉 bonum sit non secisse malum , tamen malum est 〈◊〉 fecisse bonum , as it is good not to do evil , so is it evil not to do good . for in keeping of the law facere & abstinere must concur . yet if we could keep the second , we should not so greatly offend in the first . saint paul in his directions to titus giveth these rules , that as we must deny ungodlinesse ( there 's the abstinere ) so we must facere too , live soberly , justly and godly ; that is , . pie , godly , towards god. . juste , justly , towards our neighbours . . sobrie , soberly towards our selves . and for these three saint augustine hath three rules , or natural principles . . deterius subiiciendum prestantiori , quod commune habes cum angelis , subde deo : let man subject himself to god : and his angel-like reason to god his best director . this is pie . quod commune habes cum brutis , hoc subde rationi , let mens faculties common to them and brute beasts , submit to reason . and this is to live sobrie . . fac quod vis pati let every man do , as he would be done by . and this is juste . and the corruption of these is by three contrary rules . . the first ; as the satan said to eve. dii eritis ye shall be as gods. be not subject . . the second , as the tempter said to the sons of men . videte & nubite , quod libet licet , voluntas lex esto , see and marry , do what liketh you , let your will stand for a law. . the third . machiavels principle . quod potes fac , bonum prestantioris , bonum communitatis . do what you can , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 quod potes : that you can do is lawful . so much of the first thing in the law. the action or work . . the second thing required in every law , and so in this , is the manner , how it must be done , which by learned men is much dilated . we will reduce them all to three things . we are to do it , . toti . . totum . . toto tempore , or semper . . toti . as jacob said to rachel , you know that with all my power i have served your father : and no doubt but he would yeeld as much service to god as he did to man. . totum . with our whole souls and bodies we must endeavour to keep the whole law , not as naaman did , keep it by halfes : but as noah , who did all that the lord commanded him about the ark. . toto tempore , not for a time onely , but all the dayes of our life . noah was 〈◊〉 tempore justus , righteous all his life : and abraham was juvenis & senex idem , the same man in his age that he was in his youth . now for the reward or punishment ( which are the two other things required in a law ) it stands thus . that if a man break one part of the law , the commanding part , it is impossible that he should escape the other part , the sanction , which bindes over to punishment . therefore god hath taken order , that though men can over-reach the law in one part ( that is , in contemning it ) yet on the other part , punishment shall over-reach them . so saith s. augustine , aut faciendum , aut patiendum quod debemus , we must either do what we should , or suffer what is due . and this was known , before the giving of the law . that god was righteous and the people wicked . it was the confession of a wicked egyptian king. and both reward and punishment were set before cain . if thou do well , shalt thou not be accepted ? and if thou doest not well , sin lyeth at the door . like a savage bear , or mastiffe-dog , or a blood-hound . so long as thou keepest within doors , that is ( as the fathers expound it ) as long as thou livest , thou mayest happily escape punishment for thy sin , but whensoever thou goest out of the doors , out of this life , then vae tibi , he will flye upon thee , then this blood-hound will never lose the sent , till he have brought thee to perdition and destruction more directly : for the reward , it s to them that doe well . . for temporal benefits in this life : because joseph feared god , the lord made all things prosper under his hand . . and secondly , for eternal benefits , felicity after this life . enoch was 〈◊〉 to everlasting life , because he walked with god. for punishment , t is to them that do evil . first , temporal punishment in this life , as we see in the case of adam , eve , cain , and josephs brethren : but especially in pharaoh , which made him cry out as we heard before , justus est dominus , &c. the lord is righteous , and i and my people are wicked . it was his sin drew those temporal plagues upon him . . and secondly , eternal punishment in the life to come . so we read of the spirits in prison for being disobedient in the dayes of noah , who preached repentance to them : so that they were condemned for transgressing the law of god preached by noah . chap. xvi . that the moral law of god written by moses , was known to the heathen . . the act or work was known to them , as it is proved in every precept of the 〈◊〉 , yet their light more dimme in the . . . . s. pauls three rules of pie , sobrie , juste , known to them . . they knew the manner of performance , toti , totum , semper . . they knew the rewards and punishments . and thus we see , that gods written law , which is natures law , hath all those conditions that any law should have . for this law , which was before moses , was nothing else but moses's law in the hearts of men : as if a man would get a thing by heart that is not written . for what laws then they had from god they kept in their hearts by tradition . but now peradventure they will say , that these laws and the four rules , appear onely in the scripture , and were observed by the jewes and those mentioned in the scripture onely , but other heathen took no notice of them , nor used them by the light of nature , and therefore think themselves not bound to them , but are at liberty to use , or not use them . to this we say , that by the writings of the heathen themselves it appears that they had these rules written in their hearts , and received many of them , the son from the fathers ascending even to noahs sons , sem , ham , and japhet , though in some of the commandements it may not seem so plain as in the rest , for in every commandement they introduced some corruptions of their own heads , and declined diversly from gods law. first , for six of the commandements it is manifest , as the . . . . . the more obscure are the . . . . . for the third commandement . it was a law among the egyptians , perjuri poena capitali plectentur , let the perjured be punished with death , as diodorus siculus reporteth . and it was the law of rome in the tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , swear not rashly . and sophocles saith , that when an oath is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the soul will be more cautions to sin against god and to injure man. . for the fifth , homer saith of one that had a misfortune , that it came quia parentes non honoravit , because he honoured not his parents , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he would not render the duty of a childe to his father , therefore his dayes were not prolonged : and another saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , live well and nourish thy parents in their age . and menander saith , that he which honoured his parents , shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , live long and happily . and for superiours , charondas ( said in his laws ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the neglect of our aged parents is extremity of wrong . . for the sixth , there is no question , every nation held it as a canon of their law , homicida quod fecit , expectet , let a murtherer expect losse of life , as he deprived another of it : and therefore they all punished murtherers with losse of life . . for the seventh , it was the saying of licurgus , fuge nomen moechi , si mortem fugies , avoid adultery , so shalt thou avoid untimely death : and stephanus out of nicostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that will live in this city and not dye , let him abhor adultery . and menander censureth adultery as a sin disgraceful , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the price of it is death . . for the eighth , demosthenes against timocrates alledgeth plainly the lacedemonian law , in the very words of this law , thou shalt not steal . and he siods precent enjoyneth men , not to possesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stolne goods , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by gods providence . . for the ninth , it was one of the laws of the twelve tables at rome , qui falsum testimonium dixerit , tarpeio saxo dejiciatur , hee that shall beare false witnesse , let him be cast down from the tarpeian rock . and phocylides counselleth not to utter lyes , but to speak the truth in all things . now in the other four they had a dimmer light , for they were not so manifest to them . . for the first , though wee finde most of them speaking of gods in the plural number , yet it was well known to the philosophers , that there was but one god , and especially to pythagoras , who could say , si quis se deum dixerit paepter unum qui omnia fecerit , novum faciat mundum , if any one shall say that he is a god , but he that made all things , let him prove it , by making a new world. and so sophocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unus in veritate unus deus , there is one in truth , there is one god , and so said orpheus and varro : and this they maintained in their schools . . for the second , they agreed , that every god should be worshipped according to the manner that himself should think best . so socrates in plato's respublica , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every god should be worshipped as he liked . and this is the very foundation of the second commandement . but for the thing it self , s. augustine out of varro saith , that varro did much approve of the jews religion , because it excluded images , holding it the best way to keep religion undefiled by excluding them ; and that if all people else had taken that course , it had been a means to take away much trifling . . for the fourth , very little is to bee found , and yet they had this canon among them , that numerus septenarius , the number of seven was numerus quietis , a number of rest , and that it was deo gratissimus , a number pleasing to god. from which , and from the report they heard of the jews observing the seventh 〈◊〉 rest , they might have gathered a conclusion , that god would have rest upon that day . and it was their practise in their funerals to have their 〈◊〉 , the seventh day aster a mans death , and seven dayes together they would mourn and they gave their children names the seventh day after their birth , and all this because they held it saturns number . . for the tenth , menander hath this saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do not concupiscere , or desire , so much as another mans pin or button . and indeed , though in their lawes they never touched this , yet the scope of them all did tend and drive to this end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non concupiscere , they were against concupiscence . and hence we may conclude with saint paul , rom. . . that the gentiles , having the law written in their hearts , were inexcusable . now to shew that the heathen had also the rules and grounds before mentioned , we may thus prove . . there was written upon the door of the temple of their god , apollo at delphos , in the upper part of it the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , thou art : shewing thereby that god alone hath a being of himself , and that we depend on him ; and that if any did ask 〈◊〉 at the oracle , they should do what the god commanded , and that was subdere deo quod commune habes cum angelis , to subject their angel-like reason to god. . secondly , upon one leaf of the door was written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nosce reipsum , know thy self ; that man should take notice how much better he was then beasts , and his minde then his body : and knowing his soul to be better then theirs , he should not abase it with vile things ; and that was subdere rationi , quod commune habet cum brutis , to subdue to reason those faculties which were common with beasts . . thirdly , upon the other leaf was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rule of sober living , against covetousnesse and profutenesse , fac quod vis pati , doe as thou wouldst have done unto thee , to avoid injustice . besides this , they had legem 〈◊〉 , a law of retaliation , like for like , & nemo facit injuriam , qui velit idem sibi fieri , no man commits an injury or doth wrong , that would be willing to have the like done to himself . and therefore when the emperour alexander severus heard this sentence , quod tibi fieri non vis , alteri ne feceris , do not that to another which thou wouldest not have done to thy self , he ever after used it to malefactours , and caused it to be graven in his plate . and thus we see the heathen had rules for their actions , and for the whole substance of their obedience . so much then for the action . secondly , for the manner . toti , totum , semper or toto tempore . . for toti , they had this rule among them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we must do it with all our minde , strength , heart , and affection , else not at all . . for totum , the whole duty . t is plutarchs comparison , if we eat not up the whole fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it will do us no good , but harm , but if we eat it all , it will be wholsome and medicinable both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so they found fault with caesar for using this sentence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si violandum est jus , regnandi causa violandum , in 〈◊〉 rebus pietatem colas ? if justice be to be broken , it would be for a kingdom , in other things live godly . and this is the case of every sinner : so the unclean person saith . if ever chastity be to be violated , it is for bathsheba , in others it shall be kept . so plautus , solis amatoriis perjuriis dii dabunt veniam , the gods will pardon perjuries in lovers only . but justice must be totally kept and not broken for any respect , nor any other vertue , if we so do , we omit part of the whole and entire duty required of us , this the heathen knew . . for semper or toto tempore , all the dayes of our life . they held , that a good man should continue so to his end : they resembled him to a tetragonism , all sides alike , like to a dye , they would have him to be homo quadratus , ever like himself , never like to a camelion often changing his colour , inconstant , sometimes good , sometime bad , now in , now out , but he must continue ever one and the same . . for the reward we see that they held , that their god jupiter had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheet of parchmine made of the skin of that goat that nourished him , wherein he wrote all mens deeds , and for those that had done well , he had his three graces to reward them in this life , and his elisian fields in the world to come , answerable to paradise in scripture . . and for punishment they likewise held , that he had his three erinnyes or furies in this life : and tartarus , styx , and cacytus in the life to come , according to tophet and gehenna in scripture . and thus we see that the 〈◊〉 are inexcusable , having all the parts of the law within them written in their hearts , to accuse or excuse them . chap. xvii . questions about the law. . why it was written by moses , seeing it was written before in mens hearts . how the light of nature became divine , three causes of it : it was deserved in three respects . why the law was given at this time . why onely to the jews . all the four parts of a law are in the law written . . the act. . the manner . . the rewards . . punishments . . whether any can keep the law. how god is just in requiring that which we cannot perform . an addition about power of keeping the law evangelical . adam lost his ability , not efficienter , but meritorie . god alwayes gives , or is ready to give power to do what he requires , if we be not wanting to our selves . how christ hath fulfilled the law , how we keep it by faith . . why god promises life to the keeping of the law , if we cannot keep it . now here a question may be made . if the law of moses were thus written in their hearts before , to what end was it given them , or what needed god afterwards to have written it in tables of stone ? we answer , the reason was , because the former law , though it were whole in paradise , yet afterwards by adams fall , it was broken into shards and fragments , all to pieces , and afterward every piece was broken smaller and smaller , so as the light of nature thereby grew dimmer and dimmer . and therefore lest it should be clean put out , because the writing in the heart would not be sufficient , but daily decayed , it was necessary that it should be written in tables of stone , and set before the eyes of all , that by daily viewing it , it might be brought again into their hearts . if it be questioned again , how it came to passe , that these laws of nature were blotted out , and how the light thereof came to be dimmer and dimmer , we answer , that the reasons are three . . because men did what they could , to blot it out themselves . 〈◊〉 intelligere , men would not understand : and the reason why they would be so ignorant was , because when they had done ill and communed with their own hearts , they found presently an accuser in them ; so that not daring to look into themselves , when they had done ill , they would not be checked , and as s. augustine saith , facti sunt fugitivi a cordibus suis , they became fugitives from their own hearts . therefore to cure this evil , it was expedient , when they had put it out of their hearts , that the law should be written , to be ever in their sight , that thereby it might be brought back again into their hearts , unde fūgerunt , from whence they had driven it . . because as christ said , there came a super seminator , another sower , the devil , who sowed tares ( false principles ) in their hearts , as eritis dii cognoscentes 〈◊〉 & malum , ye shall be as gods knowing good and evil , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonum est quod prodest , that is to be counted good that doth us good , and the like now thesetares overgrowing and overmastering the good wheat , it was fit that the good seed should be sowen again : and that it might not be corrupted again , it was necessary that the law should be delivered in tables of stone , to remain ever to be looked upon , and not forgotten . . thirdly , god inflicted the punishment of blindnesse upon them , as s. augustine saith , lege infatigabili spargit 〈◊〉 paenales caecitates super illicitas cupiditates , when men went after their own lusts , and neglected the light of nature which god had written in their hearts , and would not cherish it , it pleased god to send upon them the spirit of slumber and giddinesse . and thus having spoken of their knowledge , let us now see their practise . and by this , they deserved the losse of the light of nature three wayes . . in respect of god. because , whatsoever things or arts they invented , or whatsoever else they understood , they attributed not to god , but to their own industry , sacrificing to their own nets , as the prophet . and as s. paul , professing themselves to be wise , and therefore ( as he saith ) they became fools , and had the reward of their folly , god gave them up . . again , whereas the goodnesse of every action should be for the end , all their actions were either for a wrong end , or none at all . as the epicures end was for pleasure . the platonists ob praxim politicam , for policy . the stoicks for the action it 〈◊〉 , officium propter 〈◊〉 or propter virtutem , doing their dutie for their duties , 〈◊〉 vertues own sake , none for the glory of god. but we know , that officium est propter quiddam altius officio , for something more excellent then then the duty it self , that is for the glory of god. for he saith , my glory will i not give to another . but they robbed god of this glory . . lastly , whereas god is no 〈◊〉 offended , yea more for the breach of the 〈◊〉 table , then of the second ; and in the second table more with adultery then theft : they go another way , and set down great punishments for thefts , and such things as are committed against themselves , or concern them ; but when they come to blasphemy and other sins that are injurious and derogatory to gods honour , they regard not them , nor set any ( or at least little ) punishment upon them , as if they concerned not them at all . in respect of men. take the second table , in which is contained the duty of parents and children . they were so unnatural , that they did sacrifice their own sons , and daughters to devils . and for children though they were undutiful to parents , and releeved them not , yet they had their corban for it : a child might neglect his duty towards his parents if he vowed to bestow a gift on the temple . for stealth and robbery that was accounted no sin , their law bare them out : as in sparta it was but , tu quoque fac simile , do thou the like , and for adultery they allowed their nagas libidines , extravagant lusts , their abominable feasts to venus , and their stewes to maintain them . in respect of themselves . they practised and delighted in gluttony and drunkennesse , which was accounted no sin , but a vertue and used after their sacrifices , insomuch as saint augustine saith of them , they did mensuras bibere sine mensura , drink measures without measure : and it was accounted a commendable thing among them . no marveil then if in these respects , all those things considered , that god plagued them with blindnesse and darknesse , for such intollerable abuse of that light they had . thus mans heart being an ill custos or keeper of the law , and ignorantia ignorance being made poena ignorantiae the punishment of ignorance , and so the law being almost blotted out , it was necessary it should be written , so as it might abide for ever . when god had made an end of communing with moses upon mount sinai , he gave him two tables of testimony , tables of stone written with his own finger , which had a signe and resemblance , and indeed contained summarily the law of nature . but after they were broken in pieces by moses moved to wrath against the israelites for their idolatry to the molten calf , then were two tables made again by moses , but the law was written in them by god , this law was called moses law , because it was delivered to the israelites by his ministery : ever since it hath been delivered to succeeding ages by the ministery of man. now it was necessary that this law should be given at this time in these respects . . because now , not onely the gentiles walked in the vanity of their own hearts , but the israelites the seed of abraham ( to whom god had bound himself by promise ) were addicted to the idol-worship of egypt , and having lived long in egypt , had almost lost the knowledge of sacrificing to , and tru ly worshipping of of god. so that had not god at this time taken his people apart from other nations into the wildernesse , and there as it were schooled them apart , and taught them his law , and given it to them written , to be preserved for posterity , the whole world ( in probability ) would have been ( if dim before ) stark blinde at length , and wholly ignorant of gods law. . nor did god give his law to all the world at once , nor write it in the manifold and different tongues of the nations , but first imparted it to moses and aaron , and the elders of the jews , that by them it might be communicated to the whole body of that people , in the ancient tongue kept ever since adams time by the patriarchs , as is commonly thought . and then did god make this his people so famous in regard of the wonderful miracles wrought amongst them , his admirable dealings with them , his temple and worship granted to them : that the world before christs coming could not plead ignorance . besides whereas the gentiles had departed from god , yet such was his mercy , that he left the way open for the israelites to call them again to the truth , and for their reentrance into the true church , and becoming pr selytes . now then come we to shew , that in this written law of moses are all the four properties which are in all laws . . preceptum , a rule for our actions . . modus the manner how to observe that rule . . . praemium & poena , the reward for keeping , and the punishment for breaking it . . first , that it is a rule and precept for our actions . the psalmist saith . the law of the lord is a perfect law , &c. every law else is unperfect . for the manner . it requireth that toti , we be whole observers of the law , it commands , that we do it with our whole soul and body . for we consist but of those two parts . and the soul likewise hath two parts , the minde and the heart . now god must be perfectus mentis scopus , the mark at which the minde must wholly ayme , the end of all our actions , there must be plena intentio 〈◊〉 deum , look wholly to god in them . and the heart which is the will , must be tota inflammata wholly inflamed . as for the body , every member of it must be vsed , and all the strength of it , to perform the law , and be instruments of righteousnesse ; toto corde , totis viribns all our heart , and all our strength must be imployed therein . for 〈◊〉 all the law. its gods own wish concerning the people . o that there were such a heart in them , that they would keep all my commandments alwayes : and it were very absurd to except any . for whereas god is perfectly wise , if some of his precepts were needlesse , then might he be taxed with folly , in not leaving out them which were superfluous . and as none of gods laws must be left unkept , so none but his or what is grounded upon them , or not repugnant to them , and imposed by lawful authority derived from him , must be kept ; for then his wisdom would be likewise impeached , if any thing thing besides his law or without subordination to his , were to be kept ; and the law it self would be imperfect , but it is neither defective , nor hath any thing superfluous in it : and therefore god saith . whatsoever thing i command you , observe to do it , thou shalt not adde thereto , or diminish from it . nothing must be commanded in gods name , as immediately from him , but what he hath prescribed . for the continuance . tota in vita est 〈◊〉 , it is to be kept alwayes , all the dayes of our life . the place before quoted sheweth , by the word [ alwayes ] that to continue all our lives in his obedience , is a part of the law. and the same in effect , he commandeth elsewhere , thou shalt love the lord thy god , and keep his charge , and his statutes , and his judgements and his commandments alway . and in all places too , for though the place includeth not the time , yet the time includeth the place , and therefore the house of rimmon is not , nor can be excepted . thirdly for reward . if the law be kept , there is promise of reward . this saint paul confirms . godlinesse ( saith he ) is profitable to all things , having promise of the life that now is , and of that which is to come . and our saviour saith , that they that have done good shall come forth of the grave to the resurrection of life . saint paul testifieth before agrippa , that the twelve tribes do rest in hope of a resurrection . and the opinion of the sadduces that held the contrary was ever odious to the best jews . fourthly for punishment . if the law be not kept after this manner , first wholly , but in a double heart , then comes the curse , which the prophet denounceth , cursed is he that doth the work of the lord negligently . and for the totum . he that keepeth not the whole law is accursed . cursed is he that confirmeth not all the words of the law to do them , and all the people shall say amen . which very words saint paul reciteth to the galatians , 〈◊〉 he hath in stead of [ confirmeth not , ] continueth not , and that is for the semper or toto tempore , the keeping them alwayes , all our life . and these being gods curses , they are sure : for as when he said fiat lux , let there be light , and it was so ; so if he say cursed , it will be so too . and as there is a fulnesse of blessing to them that can keep this law , so there is a fulnesse of his wrath to them that break it : a curse without a blessing for the one , and a blessing without a curse for the other . curses for these in this life , si non obedietis &c. if ye will not harken to do all these commandments , all these curses shall come upon thee . as they follow there . and for the life to come . their worm shall not die , neither shall their fire be quenched , as the prophet speaks , which words our saviour quoteth also . so that the law of moses for the moral part of it agreeth with the law of nature , and what god commanded moses to write for the instruction of the israelites was in great part written in the hearts of the heathen , and in some measure practised by the better sort of them . now if the question be asked , which of us , nay doth the best of us fulfil the commandments , or who hath so clean a heart that never lutted , or indeed that lusteth not daily ? we answer confidently , none . and to prove this saint 〈◊〉 shall tell you ( in the first seven chapters to the romans ) that both jew and gentile were defective , and came short herein . saint james saith , in mult is offendimus omnes , in many things we all offend . the prophet david by way of question saith , delicta quis intelligit ? who is there that understandeth how 〈◊〉 he offendeth . so that septies in die cadit justus , the best of us fals seven times a day , which diverse take as meant of falling into sin , though others , very learned , take it , of falling into afflictions . and holy job confessed , that he could not answer one for a thousand . lastly ( to omit many ) k. david speaks positively in regard of fulfilling the law , that , in gods sight shall no man living be justified , that is , if god should proceed according to strict justice . if then the case of the best be so , another question ariseth , whether god be just in 〈◊〉 〈◊〉 things to be kept , and promising that whereof no man can be capable , because no man can keep the law. we answer that god is most just , and there is no injustice in his proceedings . though the matter be never so crooked , yet the rule ought to be straight , not like a 〈◊〉 rule . for god being perfectly just , his law must needs be perfectly just 〈◊〉 : for else if he had left out any part of the law , he might have seemed to 〈◊〉 sin . and if it be demanded , why we were not made able to fulfill and perform it . some answer thus , that adam was at first made fit and able , and received strength to keep it , in that perfection which was required : but he lost it . for adam was like an evil 〈◊〉 , that receiving money of his master to do his busines spent it riotously , 〈◊〉 became drunk by the way , and so was not able to perform that work which his master expected : yet the master might lawfully exact it of him , because he had before enabled him unto it : so god gave us ability at the first , to do what he commanded , but we having lost that ability vainly , god may lawfully exact of us , what he let us to do . but against this some object , that seeing man lost this ability , not efficienter , but 〈◊〉 , by gods penal act depriving him of it , it can no more stand with gods justice and wisdom still to require the same obedience without new abilities , then for a magistrate , having cut off a mans feet for some offence , yet to require him to go to such a place , and then to punish him for not going : and therefore it may be said , that god never requires any thing of us , but he either gives or is ready to give ability to do it , if we be not wanting to our selves . and therefore as god requires obedience under the gospel , so he enables us by his grace , or is ready to enable , if we seek to him to do what he requires : as to avoid every known and wilful sin , and to perform the substance of every good duty , though we are still subject to sins of infirmity , which we must labour against , and though we come short of perfection in some degree , yet we must aim at it , and not rest in a perfection of parts . thus euery christian may and ought to keep the law of god , as it is qualified and moderated in the gospel , so as to be free from all raigning sin , and to perform every act commanded in sincerity , and as this is possible by the grace of the gospel , so it is necessary to salvation in all after their conversion , and repentance . as for that absolute perfection or freedom from all sin , it is commanded too , but not as actually necessary to salvation : but onely in our true and constant endeavour , as that which we must aim at , and come as neer to as we can , though we do not attain it in this life . and thus it may be truely said , that the law , though it cannot be kept in that absolute and exact manner , which is required in the covenant of works , that is without the least omission , or intermission , in which sense god doth not now require it of us to salvation , yet as it is required in the second covenant according to the equity and moderation of the gospel , it may by the grace of christ be kept , and must be kept by every true christian , so far as god requires it of us now : and this is 〈◊〉 christian perfection which the scripture often 〈◊〉 to , and the catholike church of christ ever acknowledged . god having made a second covenant , wherein there is a law to be kept as well as promises to be beleeved , requires obedience now not by vertue of the first covenant which is void , but according to the second which is still in force , whereby he is alwayes ready by such means and various dispensations as are agreable to his wisdom and justice to enable us to do what in this covenant is required . but an answer to the first question , and that more fully , you shall have in the words of the apostle romans . . what the law could not do , in that it was weak through the flesh , god sending his own son in the likenesse of sinful flesh , and for sin condemned sin in the flesh . that the righteousnesse of the law might be fulfilled in us , who walk not after the flesh , but after the spirit . in which words are two things principally to be observed . . that the law cannot now , nor ever could justifie men : yet he layes not the fault on the laws weaknesse ( it being most perfect ) but on our corrupt flesh . it is the flesh that cannot do that which the law requires . . the second ariseth out of the former : that is , seeing that neither the law could justifie us , nor we perform what the law required , god , ( rich in mercy and goodnesse ) sent his son into the world , that being incarnate here should die for us , and by that means take away the guilt and dominion of sin in us , and enable us to keep his laws by faith and love , which is the perfection and fulfilling of the law. to shew more plainly how christ did this , and that was two wayes . . by fulfilling whatsoever was promised and prefigured , in the law and the prophets , as semen mulieris , the seed of the woman shall bruise the head of the serpent : and , in thy seed shall all the nations of the world be blessed : with diverse other of the like nature . he also fulfilled the ceremonialls of the law , while he being priest offered himself as a sacrifice . besides , he spiritually circumciseth beleevers , by substituting baptisme instead of circumcision . he is our passeover , and appointed the eucharist instead of the paschal lambe : and indeed , he is the full complement and perfection of the law and the prophets . . christ fulfilled the law by satisfying in most absolute manner the will of god ; being the holy of holies , without spot or sin at all , for in him is the love of god most perfect , and righteousnesse most absolute . and this in regard of the merit and satisfaction thereof , he communicates gratis freely to us most imperfect , to us , i say , if we beleeve . god was in christ ( saith saint paul ) reconciling the world to him , not imputing their trespasses to them : for he hath made him to be sin for us , who knew no sin , that we might be made the righteousnesse of god in him . so abraham beleeved and it was imputed to him for righteousnesse . for by faith we rely upon christ , whom we beleeve to have made satisfaction most fully to god for us , and that god is so pleased with us in christ , that he accepts us , as now become the sons of god. . but this faith , by which we beleeve in christ is not by our nature or merits , but is wrought in us by gods grace , through the spirit given into our hearts . and this , abiding there , enflames them with love of gods law , and desire to expresse the same by good works : which though we do not perform as we ought by reason of the infirmity of our flesh , yet god allowes our endeavours in christ. nor did ever any of the saints ( though he strove and resolved to keep the law as far as he could ) trust or rely upon his own merits but upon christ. saint paul did not , for he complained , who shall deliver me out of this body of death : and presently addeth , i thank god through jesus christ our lord , that is , i thank him that he hath redeemed me from death by jesus christ. and it follows , there 's now no condemnation to them which are in christ jesus , &c. so that a faithful man moved by gods spirit to do that which is good , as far as he is able , and as the second covenant requires , and that out of love of god , and not onely for fear of the curies threatned in the law , may be said to fulfill the law in such manner , that god in christ accepts of him . so much in answer to the first question . to the second , why god would promise life to them that should keep the law , seeing no man can keep it in a legal and exact manner , we answer . . first , besides that , it may be doubted , whether god doth offer or promise life now otherwise then upon the conditions of the gospel , which may be kept , some do further answer , that god sheweth hereby , that he abides the same , and the law still the same , though we be changed from what he made us . . secondly , hereby man seeth his own weaknesse , and is driven out of himself to seek christ. for ( as the apostle saith ) if there had been a law given , which could have given life , verily righteousnesse should have been by the law , but the scripture hath concluded all men under sin , that the promise by faith of jesus christ might be given to them that beleeve . . because christ took on him our nature , and dying for us , hath purchased the promised inheritance , to be communicated to us , by faith and new obedience or sanctification . . lastly , though man cannot keep the law exactly , yet upon his faith in christ , and his resolution and indeavour to keep the law , and actual keeping of it , by the assistance of gods grace , so as is above declared , god accepteth of him in christ , and takes the will for the deed , in some things , and accounts him righteous , and makes good the promise unto him . chap. xviii . of the preparation before the giving of the law. . to make them willing , by consideration of . his benefits ; . gods right , as lord ; . their relation as creatures , 〈◊〉 . . that they are his people . his benefits past and promised . three 〈◊〉 to love . . beauty . . neernesse . . benefits : all in god. to make them able , by sanctifying and cleansing themselves . that ceremonial washing signifyed our spiritual cleansing . how we came to be polluted . how we must be cleansed . why they were not to come at their wives . of the danger and abuse of things lawful . . that they might not run too far , bounds were set . of curiosity about things unnecessary . now concerning the preparation to the hearing of the law. though in the preface something hath been said concerning the preparation of the catechumeni upon the words venite & auscultate , yet before we come to the particular explication of the law , we shall further adde some thing in this place about our preparation to the hearing of it . for we can receive no benefit at gods hands , if we be not prepared for it . god himself commanded the people to prepare themselves before the hearing of the law , and so of the gospel also . prepare ye the way of the lord , saith the baptist . and to these adde , that the primitive church appointed vesperas diei dominici , vespers of the lords day , and so they had for other holy dayes , and solemn feasts , and to the solemnest sunday , easter day , they prepared fourty dayes before . and forasmuch as the sacrament is an appendix of the word , and the seal of it , surely we cannot be excused , if we prepare our selves for the one , and not for the other . the preacher gives this advise ; keep thy foot ( look to thy self ) when thou goest into the house of the lord. and again we ought to know that preparation is as necessarily required of the hearer , as of the speaker . now this preparation consists of three things or means . the first means to preparation , is to make the people willing to hear the law , and that is grounded upon the speech of god to the israelites in exodus . ye have seen ( saith he ) what i have done unto the egyptians , and how i bare you on eagles wings . and a little after , go to the people and sanctifie them to day and to morrow , and let them wash their cloathes . and let them be ready against the third day . and , thou shalt set bounds unto the people round about the mount , saying , take heed unto your selves , &c. in which words there are three things prescribed , and the fourth is implyed by circumstance . . the will in every action is to precede , the people were to be made willing to hear and receive the message that was to be delivered . and therefore to make them willing god ( in the first place ) gives them a catalogue of his benefits and goodnesse . so that one way to stir us , and our will to embrace gods law is the meditation and consideration of the benefits , which either we , or our countrey , parents , friends , or kinred have received at his hands , for the remembrance of them will stir up a love in us , and love will make us do our duties with delight . . another way to prepare us , is by taking notice of the right and interest god hath in us , as he is our creator , and so hath power to command us absolutely . we are as pots in his hands , either to be made or broken as he pleaseth : we are his servants or born subjects , and he may command us to do what he pleases , for which he needed not to reward us , if e had not tied himself by promise to reward us as the subjects of nebuchodonozor , who if they performed his will , had no reward , if not , the fornace was heated seven times hotter . we are dei vernae , gods bondmen , and as the poet saith , quae premiae vernae , what rewards may bond-men expect ? we are bought with a price . ther 's nothing that takes so deep an impression in us , as the consideration of gods benefits to us , and interests in us , and dominion over us . . if we consider our selves , as we are his creatures . the dragons , the snow , winde , storm , hail , are ( as it is in the psalm ) to praise him ; so that if it had pleased god , to have made us but winde or snow , yet being his creatures we were bound to praise him ; how much more then , for that he hath given us a living soul , and secondly the vse of natural faculties in every member , the value or estimate whereof may be made , by the want of an eye , or an arme , for the supply whereof , how much would we think our selves beholding to any that should restore us the use of them : and therefore seeing god gave us all our limbs , how much more ought we to be thankful to him for the use of all . but thirdly , when we shall enter into consideration , that god hath given us a reasonable soul , it should procure a third degree of thankfullnesse . the value of which is such , that as saint augustine saith , that every man had rather 〈◊〉 cum ratione lamentari to lament ever with understanding , then ridere sine ratione , to laugh without reason . . but the fourth transcends all the rest . if we consider the goodnesse of god in choosing and preferring us above all other people to be his church , and to pertain to him in the new covenant , and the death of his son , all other benefits will seem as miseries without this . and this benefit we shall the better value . if we consider the saints of god ( who were wiser then the sons of men ) how they have laboured to be of the number of this church , gods elect people , enduring infinite calamities , and rejecting the preferment of this world , and ( with moses ) rather induring to suffer affliction , then to enjoy the pleasures of sin for a season . again , we may divide gods benefits , as god divideth them himself in the verses before mentioned . into them that are past , and them that are promised ; . deliverance . . eagles wings . . them that are past . deliverance . for this we need no other argument , then that which god himselfe 〈◊〉 . ye have seen what i did to the egyptians . in which as in a type we have seen how god hath delivered us from the spritual egypt , the kingdom of sinne and satan , and this deliverance from the shadow of death , ignorance , blindnesse , and gods judgements , doth incomparably passe , that from 〈◊〉 and his servants . and though the hunter hath set a snare : yet the lord hath delivered us from it , and all his snares , as from the noysome pestilence , a terrore nocturno & sagitta diurna , from terrour by night , and the arrow that flieth by day , multi undique ceciderunt , nos autem stamus , many have fallen round about us , but we stand . a thousand fall beside us , and ten thousand at our right hand , and yet the danger comes not neer us . . i have not onely delivered you from the egyptians , but i have carried you on eagles wings , saith god. in the revelation , saith he , to the woman ( that is to the church ) that he gave her two wings of a great eagle : which , according to the interpretation of the learned , are , . his providence . his especial grace . dei providentia in 〈◊〉 seculo , ala una gratia dei specialis ala ecclesiae altera , his providence in this life , and special grace , which brings us to a better life , are the two wings whereby god protects his church . . his providence is thus proved . that he being infinite and eternal , yet condiscendeth to care and provide for every particular thing we need . he is said to make our bed . and in the gospel to number our haires . he hath allotted to us poor worms , being but ashes ( as job speaks ) the most excellent guard of angels , commanding them to wait upon us . lastly , he hath created this goodly theater of the world , and all creatures therein for our use , and hath made us lords thereof . and this providence of his , is 〈◊〉 〈◊〉 bonitatis , a fountain that can never be drawn dry . for his especial grace , preventing , and following appears . in vouchsafing his onely son for the worlds redemption , and remission of sins . . in giving us a measure of sanctification , and vertue in some degree to live well . . in giving us the ministery of his word and sacraments , as seals of his promises , which the prophets , apostles , and saints esteem so highly . . in giving us pulsationes spiritus , standing at the doors of our hearts , and knocking , inspiring into us good motions to do well , so that if we would in particular weigh these good guifts of nature and grace , which god hath bestowed upon us , we could not but think , that he who doth thus for us , must needs love us , and that if he love us , he will command us nothing , but that which shall be acceptable to him , and profitable for us . but to make his providence appeare full , adde to these the benefits promised , which are yet to come . we have them in the fifth and sixth verses . if ye will heare my voice , ye shall be &c. and as they had their promises under the law , so have we under the gospel better promises for the life to come . in respect of which all the rest are as nothing : when we have the kingdome of heaven , and the blisse thereof , no more can be added to us . these cannot be valued by the eye , nor by the ear , nor by the heart . the prophet tels us . the eye hath not seen , nor the ear hath not heard , nor can the heart under stand , the joyes that are provided for them that seek god. now we know , that the eye may see much , for our saviour saw all the kingdoms of the world at once ; and the eare may hear many things ; but the heart may conceive infinite things in comparison of the senses for apprehension , yet not all them so much as this : therefore the joyes of the world to come must needs be infinite : we usually call that which we cannot value or reckon a nemo 〈◊〉 . this is that name , which s. john speaks of in the revelation , that no man knoweth , but he that receiveth it . and whereas the heaven and earth are too good for us , yet he promiseth to create a new heaven for us , as if this present were not pay good enough for our service . now the consideration and remembrance of all this , is to this end , to stir up a love in us ; for love will make us to do our duties , with ease , diligence , delight , and perseverance , all these will follow love . there are but three things that are motives to love . . beauty . . neernesse of nature , or kinred . and . benefits : and these three do even make the brute and savage beasts to love . now these three are in god eminently . . for his excellency of beauty , it appears most gloriously in those things , which he hath made , the world , and the inhabitants , and creatures therein , which being so beautiful in themselves argue a far greater in him . the prophet zachary admiring it , breaks out into these words , o how great is his beauty . . for neernesse in nature , what neerer relation can there be , then that of the creator , and the creature ? parents are but instruments of our creation , yet we accompt them the neerest : but god is our father indeed , not onely by creation , but by a second bond of adoption , we are his adopted sons . you know that david made it a great matter to be son in law to a king ; but we are neerer : sons indeed . . for benefits : if those which god hath bestowed upon us , and are mentioned before , be not sufficient , take one more . such was his love to mankinde , and delight to do us good that he spared not his onely son , but made him come down from heaven , to dye for us . so that if these benefits make us not willing to do his will , well may the saying of the prophet 〈◊〉 be taken up . obstupescat coelum , be astonished o ye heavens . and so much for the first means of preparation , willingnesse . the second means of preparation begins at the tenth verse . god said to moses , go to the people and sanctifie them to day and to morrrow , and let them wash their clothes , and let them be ready against the third day , for then will i come down , &c. . as the first was to make us willing , so the second is to make us able , fit , apt , and capable of his law , in the primitive church they began their liturgie with sancta sanctis , munda mundis , so here none are capable of holy and clean things , but holy and clean persons : therefore we must sanctifie our selves , or else we are not fit to receive the law of god. the reason is , because if we put an uncleane thing to a cleane , not onely the unclean is no whit the cleaner , but the clean thing is made unclean by it . it is the prophet haggai's allusion . and our saviour maketh it plain in the case of new wine and old bottles . if you keep not a proportion between the wine and the bottles , both will perish , as is said before : so if there be not a proportion between the word and the hearer , he is not fit to receive so holy a thing , and it will turn to the condemnation of the hearer , and the frustration of the word heard . . the time of preparation or sanctifying prescribed by god here , is two dayes , to day and to morrow , &c. to shew that a convenient time must be allowed for preparation , not like sauls preparation , who being to encounter his enemies called for the ark and the ephod , and would needs fall to prayer first , before the battel began : but hearing of the approach of his enemies , and fearing to loose time by prayer , layes all aside , and sets his people in array , and so his preparation was all in vain : for he did unadvisedly herein . god would have us to continue in our preparation , and therefore he wishes , o that my people would do thus alwayes : for the time that is bestowed and spent in prayer is not lost , nay it is the best time that can be bestowed of any . . the sanctification here , was at that time but a ceremony , a washing , which being a figure to them of israel , they are examples to us . and as the apostle speaks , are recorded for our admonition : for every ceremony hath its equity , to which we are all bound . and though we be not commanded to put our clothes in the water , yet we must be careful to wash our souls . the garments of the old law , were tunica , & stola , the inward and the outward garment , which saint john seems to allude unto : which have washed their robes white , &c. and saint paul. cleanse your selves from all filthinesse of the flesh . we must be cleansed both in flesh and spirit . now the best way to make our selves clean , is , to see how we became foul , that when we be once washed we may keep our selves clean . now there is a two-fold pollution whereby we became foul , as in a garment . . pollutio externa , outward pollution and aspersion , as spots , or . interna , grown within , as by moths . . if a man ( in the law ) did touch a dead corps , or one that had an issue , by that very touch he is made unclean ; and by this is allegorized the pollution we receive of the world , by ill examples , ill company , or the like : there is uncleannesse that will defile us with the touch . and secondly , if a man have an issue in his own flesh , he is unclean , that is , the inward corruption which is within us , the concupiscence of our unruly affections , arising from the blindnesse of our mindes , and resistance of our will : and all these had need of washing , and separation . therefore as the apostle ( upon the first place in leviticus ) speaketh , we must come out from among them , and be separate , and touch not the unclean thing : and it was the same counsel which the prophet esay gave long before . for the second ( within our selves ) saint paul saith , that we are templa spiritus sancti , temples of the holy ghost : upon which s. augustine saith , quisque christianus templum habet in templo , templum in domo , templum foris , ubique & semper templum ambulans , every christian hath a temple in his temple , a temple in his house , a temple every where abroad , and ever a walking temple . and because there must be no pollution in a temple , none in gods temple . nihil inquinatum ingredietur in illud , there shall in no wise enter into it , any thing that defileth : we had need to be careful to wash us so , that all things may be clean unto us , and then all shall be munda mundis clean to the clean . but if we be once cleansed , we must take heed that we be not defiled or polluted again . he that washeth himself after he hath touched a dead body , and toucheth it again , is defiled , saith sirach . we must not therefore be like the dog that returns to his vomit : nor like the sow that walloweth again in the mire . how then may we be cleansed ? saint augustine tells us , that there is balneum erectum a christo , balneum sanguinis ejus , by the bath of christs blood . and this is it , wherein both our aspersions and fluxes may be cleansed away . of which bath , the water of baptism is a representation . baptismus abluit omnia peccata , saith the same father , baptisme washeth away all sins . et aqua illa non solum sordes corporis mundat , sed animam a peccatis liberat , that water doth not onely cleanse the spots of the body , but frees the soul from sin . and not onely by that , per baptismum fluminis , but flaminis too , the baptism of fire goeth with it to purge us , even the spirit of god , which remaineth with us to the worlds end , and wherewith we are daily baptized , for as fire scoureth and cleanseth mettal from drosse , so doth the spirit of god the filth of our souls . s. augustine saith , spiritus sanctiopus est , & diligentes sanctificare , & sanctos costodire , to keepus , as well as to make us holy . but because the spirit and fire may be quenched , there is another matter added to feed it , the cooperation of the word , ye are clean through the word , saith our saviour : the hearing of the word is a cleanser too , it cleanseth like niter or fullers earth . the daily applying of the word checketh that which is amisse in us , and cleanseth our corruption . by this the spirit purgeth us both within and without : for outwardly we must be clean too , or else we come short of a scribe or pharisee , for he maketh clean the outside . but the inward cleansing , washing of the heart and spirit is specially for christians , because out of the heart cometh all uncleannesse ; and if no concupiscence were , there would be no issue at all : so that he that can scour the foul , shall have no issue . in this chapter of preparation it is said , be ready against the third day : come not at your wives , which seems to be an addition to gods commandment , and a counsel given by moses : not that this was unlawful , or did pollute , but because it was inconvenient at that time , and might perhaps have endangered them , from being so clean as they should be . the jews report , that beside the law of god , the most ancient saying among them , ( that is , of such as they called dicta sapientum , the sayings of wise men ) was facite 〈◊〉 legi , make a limitation to the law. as when god commanded the israelites not to enter league or covenant with the gentiles , they ( because they would be sure not to offend against that precept ) would not so much as keep company with them , nor drink with them . and job , ( whereas the commandement was , not to covet another mans wife ) made a covenant with his eyes , and not so much as thought upon a maid . so s. paul in the chapter which is called the chapter of expedience , confesseth , that it is lawful to marry , yet it was better to forbear in that time of persecution ; he made a hedge about the law , abridging the use of a lawful thing , that they might not fall into unlawful . now god forbiddeth none of these in any place of scripture : it was not unlawful to drink with unbelievers , nor to look upon a maid , nor to marry . yet we see their counsel and moses , here , come not at your wives . this teacheth us a good point of wisdom , not to go too neer the edge of the bank , lest we fall into the ditch , not to come too neer the pit , lest 〈◊〉 in . and the ground of the equity of this command brings in a third reason , to shew , that we have need of inward cleansing . a clean thing may be defiled , not onely by an unclean thing , but by a thing that is not of as high a nature and degree , as it self , that is , not as good as it , though it be clean . as a holy thing being touched with that which not as good as it self , is unhallowed . if one hear holy flesh ( its the prophets question ) in the skirt of his garment , and with his skirt do touch bread , or pottage , or wine , or oyl , or any meat , shall it be holy ? and the priests answered , no. and the prophet esay tels us of two things to the same purpose . . that their silver became drosse , and their wine was mixt with water . now the drosse defileth the silver , because it is nought , but water defileth wine , because it is not of so good a nature as it self . so is brasse with gold . so we , if we set our souls upon inferiour things , and earthly , make a mixture ; and though they be not unclean , nay , though they be lawful , yet there will be a pollution . and in what respect it comes to defile , the author to the hebrews sheweth , and makes a distinction ; telling us , that we must not onely forbear sin , that besets us , but also lay aside every weight that hinders us in our christian race . this weight is not properly sin , but an impediment , and because it hindreth , it must be laid aside . he argues thus . all things are lawful , but all things are not expedient : lawful things , when they hinder , must not be used ; if lawful things begin once to be unexpedient , a christian is not to use , but eschew them . by the use of indifferent things we are sometimes brought under their power , they become predominant over us : and therefore we are so to use them , as that we come not under the power of them , that we may forbear them when we will , and use them when we will. though the use of mariage be lawful , yet because as s. paul saith , it may be a hinderance to fasting and prayer , it is not to be used at such times as those duties are required . for the devil insinuates into us , and deceives us , not onely by evil things , but also by those which are good in their own nature ; by gods good creatures , by his gifts , and we are no lesse to take heed of him in indifferent things , then in evil . our tables may be a snare unto us : and the thing which should be unto us for our welfare may be an occasion of falling . so prayer ( one of the most excellent duties of a christian ) may be turned into sin . the like may be said of almes . these things are spoken to this purpose , that as moses's counsel was , come not at your wives , which is a thing lawful : yet if by circumstance of time or place , or the like , these lawful things make a man slow in the service of god , we ought to refrain them , and to follow the counsel of moses . the third and last point in preparation is set down in the and verses , which was to set bounds and marks about the mountain , which the israelites were not to passe . and the repeating of it , must needs cause us to conceive that there is some weighty thing in it of which we are to take notice . for the scripture hath nothing vain or needlesse : but as joseph said of pharaohs dreams , that the doubling of them did shew the certainty , so the doubling here shews the danger if this command be not kept . and the command is to keep the israelites within their bounds : for as the first part was to make them willing , and the second to make them able ; so because a man may be overwilling , or rather curious , and may run too far , here he is abridged , this third means to preparation sets limits and bounds to our curiosity , that we passe not the marks which god hath set in knowledge of him and his will , but content our selves with the knowledge of such things as are needful for us , and revealed to us . and here we may take notice of a foolish affection that we naturally have , in hazarding necessary things , by our curiosity in those that are needlesse : and not onely in adventuring things necessary for those which are unnecessary , but with too greedy a desire of them , to break gods commandements . so we see in the beginning gods prohibition gave the devil occasion , to tempt eve to be over-curious to know that she should not . and afterwards , a little before the law given , moses commanded , that none should reserve manna till the morning , and yet some of them itched to try conclusions , and saved it ; so it stank . and they were charged not to go forth on the sabbath day to gather it , for they should finde none , yet some would needs go out , but they were deceived . the men of bethshemesh would needs be prying into the ark of the lord , but they paid for it : for fifty thousand and threescore and ten of them died for their foolish curiosity . and therefore in this place god commanded , that on pain of death , nor man nor beast should passe their bounds . god prohibited the people because they had murmured , not to go into canaan , yet they would needs go up to the hill too , and were discomfited . it was no necessary thing to go up , yet go they would : and here they were not it seems so hasty to hear and to know , as to gaze : it was not the law they desired to know , but the place and the mount , and to be idlely occupied : and therefore god gave the charge three times : for curiosity is an odious thing to god. and we see that this very affection of curiosity reigned afterwards in the sons of adam in moving curious questions , concerning heaven and hell , how and where they be , omitting many needful things in the mean time ; like the athenians , that gave themselves to nothing but to tell or hear new things . the apostles must needs be asking our saviour , lord , wilt thou at this time restore the kingdom ? and tell us , when shall these things be ? and what shall be the signe of thy coming , and of the end of the world ? but as christ answered them , it is not for you to know the times and seasons , which the father hath put in his own power . so here moses , non est vestrum ascendere montem , it is not for you to come near the mount , or to see what is done there , it belongeth not to you . this then must be our wisdom , to be content with the knowledge of that which god hath revealed to us : and not to be too curious in prying after those things which he hath reserved to himself . secreta deo , aperta & revelata , nobis & filiis nostris , as moses said , secret things belong to god our lord ; but those things which are revealed , belong to us and to our children . and this is the same which the apostle counselleth us to do , to keep within the limits which the holy ghost hath set us : not to think of our selves more highly then we ought to think , but to think soberly , to be wise to sobriety . this curious enquiring and searching after needlesse matters , hath been the decay of learning . and the apostle saith , that such curious inquisitors , shall languish , and be sick with foolish questions , ever learning , and never able to come to the knowledge of the truth . qui inventa veritate ( saith s. augustine ) aliud quaerit , 〈◊〉 invenerit , he that finding the truth , seeketh further , shall finde a lye . we have a fearful example of it in solomon : i gave my heart ( saith he ) to know wisdom , and to know madnesse , and folly : his too great curiosity made him stray too far , and by degrees to connive at most grosse idolatry . qui scrutator est divinae majestatis opprimetur a gloria , they which are too inquisitive in seeking out things too high for them , shall perish in their folly . therefore it is best for us to know our bars , and keep our distance . and thus much for the several means of preparation . chap. xix . the manner of delivering the law. . with thick clouds . . with thunder and lightning . . with sound of a trumpet . the terrible delivering of the law , compared with the terrour of the last judgement , when we must give account for the keeping of it . the comparison in all the particulars . the use of this . there is added also by the learned another point , not a point of preparation , but a necessary observation in the delivery of the law , fit for meditation , and it is gathered from the manner of the delivery of it , in the before mentioned chapter of exodus , upon which the apostle seems to comment . for whatsoever might seem terrible to man , god made it to concur with the delivery of the law. the particulars are these . . the lord told moses , he would come in a thick cloud . . with thundering , with lightning , with the sound of a trumpet . now all these as they are fearful sights and objects , so was it done purposely by god , that his law might be received with the more reverence . and we see it took effect and wrought upon them : for upon the quaking of the mount , and those terrible sights , the people removed and stood afar off , and said to moses , speak thou with us , and we will hear , but let not god speak withus , lest we dye . nay , the sight of these things was so terrible , that it wrought upon moses himself , for there we read that moses said , i exceedingly quake and fear . these sights and sounds affect us not , because they are past : but yet the apostles argument may affect us . if the delivery of the law was so terrible , how dreadful shall the account be how it is kept ? and if the law being delivered by the ministery of angels ( as s. stephen said ) were thus terrible , how dreadful shall it be when god in the power of his majesty shall come to require account of it ? now this will appear more plainly , by comparing the circumstances in the delivery of the law , with the day of judgement . . that which is first mentioned , is a thick and dark cloud . and the prophet speaking of the day of judgement , saith , the day of the lord is darknesse , and no light . s. jude cals it , the blacknesse of darknesse . and the prophet joel gives the reason : because the sun and moon shall be darkned , and the stars shall withdraw their light . . the second , there were thunder-claps . and s. peter saith , that when the day of the lord shall come , the heavens shall passe away with a great noise , and the elements shall melt with servent heat , and the earth shall be burnt up . and no man doubts but these things are more terrible to the eye and the ear , then the noise of a thunder-clap . . the third is lightning or fire , which then was but upon the mount of sinai only : but at the last day , it shall be all over the earth . this fire was but as that in the bush , which was not consumed by it , nor sinai by this . but our god is a consuming fire , and such a fire as will torment for ever . s. john saith , the smoke of it shall ascend for ever , and the fire shall never be quenched . . the fourth is the sound of a trumpet , that pierced the ears of the living onely : but there shall be a more shrill trumpet , that shall be heard , not by the living onely , but by the dead in their graves . the trumpet shall sound , and the dead shall be raised , saith s. paul. . another thing ( which was an effect of the former ) was the shaking of the earth , there but one mountain quaked ; but at the last day it is said , yet once more i shake not the earth , but also heaven . this removed not the mountain , but that shall remove both heaven and earth . thus we see the circumstances of both conferred ; now let us compare the effects of them . the giving of the law made onely moses to shake and tremble , but at requiring of an account of it , there shall be like trembling of all , the very just shall tremble too : but the wicked , they shall smite their knees together . they shall go into the holes of the rocks , and into the caves of the earth for fear of the lord , and for the glory of his majesty , when he ariseth to shake terribly the earth . and as our saviour ( quoting the words of the prophet ) speaks , they shall say to the mountains , coverus , and to the hils fall on us , and that to hide them from the wrath of the angry judge . so that we see , by these comparisons , that the delivery did in some sort prefigure the requiring of it ; but the terriblenesse of that day cannot be expressed . this sound may awake us now ; and therefore let us say , as the people said here to moses , let us hear it by the ministery of man : and as the apostle saith , let us have grace to serve god with reverence and fear . for no doubt when christ shall come from heaven , he will bring with him a fiery law , even fire and brimstone , like to the law mentioned and foretold by moses . so much for the circumstances and effects in the manner of delivering the law. chap xx. the end of the law as given by moses . . it brings none to perfection , and that by reason of mans corruption , as appears , . by the place , a barren wildernesse , a mountain , which none might touch , . by the mediatour moses . . by the breaking of the tables , &c. . it brings us to christ , because given by angels in the hand of a mediatour : it was to be put into the ark : given fifty dayes after the passeover : moses had a veyl : the fiery serpent : our use of the law , to know our debts as by a book of accounts , then to drive us to seek a surety to pay the debt , viz. christ , and to be thankful and take heed of running further into debt . there is yet one thing to be considered , namely , the use and end of the law , which we will collect from the words of the author to the hebrews . it bringeth no man to perfection . the law ( that is the mosaical law , or the covenant of works , but not the moral law considered as it is a part of the covenant of grace ) made nothing perfect ; but it was the bringing in of a better thing . so that . it brings no man to perfection . . it brings us to a better thing , that is ( as it is in another place , ) the law was our schoolmaster to bring us to christ ; but the principal end of the law , as it is delivered by christ , and become a part of the gospel , is to be a rule to direct us , and the way to leade us by walking therein to life and salvation , mat. . & . & . . for the first end . though it be a law which carrieth with it the character of the lawgiver , as those of solon did , ( which was mildenesle ) and of draco , which was cruelty . so this of god , holinesse , justice , goodnesse , &c. and though it be mandatum sanctum , an holy law , in respect of the duties to god ; and justum , 〈◊〉 , in respect of the duties to men , and bonum , good , in respect of our selves : yet by occasion of our corruption and transgression , it bringeth no perfection with it , which appears by seven circumstances . . the first is of the place where it was given . that was a vast and barren wildernesse yeelding no fruit : to signifie , that the law should be so barren of fruits , that it should not yeeld one soul unto god. . the second is of the mountain , which was sinai . and this s. paul acknowledgeth to have relation by way of allegory to agar . it is a mountain in arabia , and therefore holdeth of ishmael the son of agar the bondwoman , and therefore to be cast out with her children , and not to receive the inheritance with isaac . so they which think to bring forth fruit by their own righteousnesse , are like ishmael who was born by nature , not by promise , as isaac was , whose birth was supernatural : therefore the children of the law are to be cast out with their mother , because they cannot be perfected by it . . thirdly , none might go up to this mountain , none might touch it . and so concerning the law , none hath gone up to it , none could so much as ever touch it , as he should . but the condition of grace , the gospel , is otherwise . we must ascend to sion , the hill of grace , and that with boldnesse . and many have gone up to it . the prophet speaking of the gospel of grace , saith : many people shall go and say , come ye , and let us go up to the mountain of the lord , &c. . the fourth is of the person that was minister of it , moses . and if any man should have received perfection by the law , no doubt but he that gave it , might . but we finde that he was a transgressour of the law , before he received it , and therefore was never partaker of the promise of the law , that is , to enter into the land of canaan . again , his miracles often were destructive , as to drown 〈◊〉 , and to bring plagues , to shew gods wrath and justice , and not to save . whereas the ministers of grace raised the dead , healed the sick , cast out devils , &c. so we see it is the covenant of grace that must perfect and save . lastly , when moses came down from the mount , his face did so shine , that no man was able to behold him , unlesse a veil were put over his face : which shews , that the cleannesse and perfection of that law is rather to dazle the eyes , then to enl ghten them : but christ came into the world with so milde an aspect and countenance , as needed no veil . . the next is of the law it self . the tables were broken before they could be delivered , which the fathers expound to signifie , how that covenant should be made void , and another come instead of it . . of the time. in that very time that the people should have received the law , they were in the greatest transgression of it that could be , namely , in idolatry and worshipping the golden calf , and in that respect , very unfit to receive a law , and so it was broken before it was given . . lastly , of the manner . it was delivered by the terrible blast of a trumpet , to terrifie the people ; shewing thereby , that it was a law of terrour , and would require terrible things at their hands . but the delivery of the gospel was clean contrary ; for that was delivered in a comfortable song , by a quire of angels , praysing and giving glory to god : a song of peace and joy : whereas the trumpet serves rather to denounce war. for the second end . it was to be 〈◊〉 ad christum , a schoolmaster to bring us to christ ; which will be shewen by these five circumstances of the law. . it was delivered by the ministery of angels . it was ordeined by angels in the hand of a mediatour , saith the apostle . now we know that a mediatour hath power to end matters as he pleaseth , either to establish or abrogate a law. so christ our mediatour , because for our salvation it could not be otherwise , took upon him in his own person to satisfie god , and abrogate the old covenant , to establish a new . so the law brings us to this mediatour . . there was a charge given to moses , that the two tables should be put into the ark of the testimony , which was but a signe of gods presence with them : which signe was perfected in christ , in whom god is present with us , for he is our emanuel , god with us indeed . . moses must have a veil , which was but a ceremony , to shew the mitigation of the rigour of the law by christ ; for by him the veil is removed . the veil also signified the ceremonies of the law , which referred to christ , and by him are done away . . the time when the law was delivered , was fifty dayes after the celebration of the passeover , the time of first fruits . and at that very time , the same day , fifty dayes after , at pentecost came the holy ghost in the gospel . and though we cannot perform all we should , yet because those fifty dayes are the time of first fruits , we may offer up our first-fruits , and inchoatam obedientiam inchoate obedience accepted by christ. and this inchoate obedience we shall have , when we shall have new hearts , not of stone , but of flesh . a new heart will i give you , &c. as the prophet speaks , which as the apostle expounds it in the new testament , written , not in tables of stone , but in the fleshly tables of our heart , whereby we shall be made able to offer up our first fruits . lastly . by the protestation which the people made against god and moses that they would not hear them , we see a plain dissolution of the law. 〈◊〉 sunt 〈◊〉 〈◊〉 & mosen , they spake against god and moses . presently upon their murmuring came a type of hell. the lord sent fiery serpents among them , and in the next 〈◊〉 follows their humiliation , 〈◊〉 , we have sinned : and the verse after followes a declaration of the gospel , concerning the coming of christ. make 〈◊〉 a fiery serpent , faith god , which serpent christ applyeth to himself . as moses lifted up the serpent in the wildernesse , so must the son of man be lifted up . besides , the 〈◊〉 , had their types of the sacraments in the gospel , as the passing through the red sea foreshewed baptism , their manna , and the water out of the rock , the lords supper , and thus we see that the law was 〈◊〉 ad 〈◊〉 , a schoolmaster to lead us to christ. to make this more plain . christs wisdom in the gospel must be ours : for he saith , a man must call himself to account , how he hath used his talent ; for god is one that will take account of his servants how they have imployed the talents which he hath delivered them , and we must expect to be called ad calculum , to account for our talent , and not hide them in the ground with the foolish servant . this is the first use of the law , that it is tabula supputationum , our book of debitor and creditor ; the tables that we must make our account by , and lets us see , how we stand in case of profit and losse ; and in that respect it is remedium ignorantia , a remedy for ignorance . now because it sheweth us , that our debt is greater then we are able to pay , and so becomes our sting to death , shewing us our miserable condition , with a memento unde excideris , a putting us in minde whence we are fallen , from the image of god : as also the horror of hell , into which we shall fall : the first of which will procure grief , and the other terrour within 〈◊〉 . and when it hath brought us to this , that wee may bee condemned in the whole summe , when god and we have reckoned : then hath he his 〈◊〉 , the conscience to 〈◊〉 the debt , which brings in another use of the law ; that it will be our humiliator , humbler , shutting us up in prison , then it is remedium 〈◊〉 , a cure of our pride . then cometh in another use of the law. that seeing our condemnation to be most just , and that wee are never able to discharge so great a debt : there can be no other way for us , but to seek out a surety to discharge it for us , and that leadeth us as it did the israelites to the brazen serpent , that is , to christ. so that the one will keep in our remembrance , our debt , and deliverance ; and the other will teach us to say with the psalmist , quid retribuam , &c. and so be converted to his testimonies , and work a care in us , that we lay no more debt upon christ , then we needs must , by reason of our infirmity . so much for the preparation . the exposition of the first commandement . chap. i. of the preface to the decalogue . two things required in a lawgiver . . wisdom . . authority . both appear here . gods authority declared . . by his name jehovah ; which implyes , . that being himself , and that all other things come from him . . his absolute dominion over all the creatures . from which flow two attributes . . his eternity . . his veracity or truth . . by his jurisdiction : thy god , by creation and by covenant . . by a late benefit . their deliverance out of egypt . how all this belongs to us . the lord spake , &c. from the second to the eighteenth verse of this chapter , the words which inded are the body of the law , contain in them two things . . the stile . i am the lord thy god which have brought thee out of the land of egypt , out of the house of bondage . . the charge . thou 〈◊〉 have no other gods before me , &c. to the perfect enabling of every law-giver to make laws is required . . wisdom . . authority . . for the wisdom of god , it appears in the laws themselves . moses justifieth it , and challengeth all the nations of the earth to match them . what nation ( saith he ) is there so great , that hath statutes and judgements so righteous , as all this law ? and the wisdom of a law is best seen in the equity of it . but a little before ( to shew more plainly his wisdom ) he tels them , that it was their wisdom to keep them , for the nations which should see that they were kept , would presently conclude and say , surely this nation is a wise and understanding people , which they would never do , if they had not conceived wisdom in the framing of them . so that certainly we must needs confesse with the prophet , that it came from the lord , who is wonderfull in counsel . . for his authority , ( which is rerum agendarum telum , ) it is plainly demonstrated by god himself in the second verse ; and manifested by the deliverance of the israelites out of egypt , by strong hand . in every edict and law proclaimed , the beginning is with the stile of the prince , intimating thereby his prerogative royal , to make laws , and to publish and see them obeyed . and therefore his authority is annexed , as to the law in general , so to those particular laws which have a reason annexed . as to the second . for i the lord thy god am a jealous god , &c. to the third . for the lord will not hold him guiltlesse , &c. to the fourth . for in six dayes the lord made heaven and earth , &c. and it is the sabbath of the lord. now , if it be true that men expect no reason to perswade them to lay hold of a benefit , then there needs none to make them observe the law , because it is a benefit ; for the psalmist so accounts it . he hath not dealt so with any nation , neither have the heathen knowledge of his laws . yet it pleased god to adde his reason from his own person , though indeed profit be a sufficient orator . and thus doth god in divers places , as levit. . . . . . as also s. paul mentioneth it for the new testament . as i live , saith the lord , every knee shall bow to me , and every tongue shall confesse to god , which words are taken out of the prophet . in this stile or authority are three points according to the titles . . of name , jehovah . thy god. which brought thee , &c. the last benefit they had received , out of egypt . . of jurisdiction , jehovah . thy god. which brought thee , &c. the last benefit they had received , out of egypt . . of benefit . jehovah . thy god. which brought thee , &c. the last benefit they had received , out of egypt . and such prefaces do earthly princes use in their writings . . of name , as caius caesar. . of jurisdiction , imperator . . of the last benefit , caesar germanicus , for conquering germany , the last triumph obscuring the former . . for the title of his name , it is i jehovah , not i am jehovah : which argueth , . his nature . . his power . . that it is the name of his nature , it cannot be denied . they shall know ( saith the psalmist ) that thou ( whose name is jehovah ) art onely the most highest over all the earth . concerning the word jehovah , ( which is tetragrammaton , consisting of four letters , ) much hath been written , and many speculations have been gathered from it . as namely , that there are three distinct letters according to the number of persons in the trinity ; and of these three , the first signifieth power , the proper adjunct of the father ; the second wisdom and knowledge proper to the son : and the third love , the proper adjunct of the holy ghost . and that the second letter is doubled , to denote the two natures of the second person . but this may be sufficient for us , that it is a name from being , or a name of existence , and that he is of himself , and from none 〈◊〉 , but that all things are through and from him . omnia beneficio illius , ipse beneficio nullius . bern. and as it 〈◊〉 his being of himself , so his absolute dominion and power over all ; and therefore we translate it ( lord ) following the septuagint , who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as there is no exception in his title , as to be commanded of or by any other . all earthly princes derive their power from him , as his delegates by commission . as our prince hath in his title dei gratia angliae , by the grace of god king of england , &c. and is ab aliq . from another , viz. from god. onely god rules without commission from any , but is within and of himself a supream head , commandeth simply and absolutely , hath no dependance upon any other , either of being or power ; but all things depend on him , as their essence powers , or faculties , and operations . this the prophet sheweth forcibly , that streams proceed from him to every creature , which being stopped they perish . when thou hidest thy face ( saith he ) they are troubled , when thou takest away their breath , they dye , and are turned again to their dust . and in the next verse he saith , that he is the onely breath of the world , his breath giveth life . when thou lettest thy breath go forth they shall be made . now if we did conceive that any man in the world had our life at such an advantage , that with his very countenance he could make or destroy us , certainly we would be marvellously cautelous to offend him , and very obsequious to please and observe him . yet such is our dependance upon god. the word jehovah , as it hath these two significations , so hath it two consectaries that follow thereupon in scripture . . the eternity of god. . the truth of god , in giving a being to his promises , by his performance of them . . for his eternity , he calleth himself , i am . say , i am ero , hath sent thee unto them : and howsoever there is 〈◊〉 of time in respect of us , yet in regard of gods enduring for ever , there is 〈◊〉 〈◊〉 him : he is without all time , he is alwayes ero. the eternity of his essence s. john describeth . i am alpha and omega , the beginning and the ending , saith the lord , which is , and which was , and which is to come ; the same yesterday , today , and the same for ever . and this takes away the hope of escaping his vengeance , if we do amisse , and not obey his commands . for in that case a man may hope to avoid the justice of princes , by departing their kingdom , or by outliving them : but he lives for ever , and his angels pitch their tents about us : he compasseth us in a circle , first , that we escape not : secondly , though we could escape out of one place , yet can we not so far as out of his dominions , for his dominion is from one sea to the other , and from the flood to the worlds end . he can fetch us from any place . so the prophet amos , though they dig to hell , &c. and he lives for ever to punish those that transgresse his laws , we cannot outlive him , his name is still ero to all eternity . . for his truth , in effecting that which he promised , god said to moses , that he appeared to abraham , isaac , and jacob , by the name of god almighty , but by my name of jehovah appeared i not to them : as if he had said , by one that is as good as his word . so in the psalm , he is mindful of his promise : and yet it is plain , that abraham beleeved in the lord , in jehovah , and it was counted unto him for righteousnesse , and god himself in the next verse saith , i am the lord ( jehovah ) that brought thee out of ur of the chaldees , and yet god saith , that the patriarchs knew him not by the name of jehovah , but by the name almighty . to reconcile these two places , we must understand , that by jehovah is meant here , the bringing to effect this general promise of bringing his people into the land of canaan . so long as he maketh a promise he is schaddaj , or god : but when he hath brought it to passe , he is jehovah . so the 〈◊〉 knew him by the name jehovah in some particular promise , as abraham in the birth of isaac : noah in the delivery from the deluge : lot in his delivery from sodome : but they never knew him by the name of jehovah , in bringing to passe that great and general promise of canaan . and in this sense it is said , that when god hath brought his judgement upon the people , they shall know that i jehovah have done it . the title of jurisdiction , deus 〈◊〉 , thy god. to this title he hath claim in a double respect . . generall . . particular . . in general he hath title of jurisdiction in respect of his being creator , and therefore , as the psalmist saith , he spake the word , and they were made , &c. he hath given them a law which shall not be broken , that as all things are his creatures , he hath jurisdiction to govern them by such laws as he pleaseth . all the creatures have their rule from him . and therefore the lord complaineth against them for breach of it . hear , o heavens , and give ear , o earth , for the lord hath spoken , i have nourished and brought up children , and they have rebelled against me , that is , they have broken my laws . and in moses song , give ear , o ye heavens , and i will speak , and hear , o earth , the words of my mouth . the creatures are called to bear witnesse against israel , that they were breakers of gods law . . in particular . the law or his jurisdiction being infringed in general , it gave occasion to the second , that is the particular , which is by covenant , and that conditional . god is our jehovah by covenant . hear , o israel , the statutes and judgements which i speak in your ears this day , that ye may learn them , and keep and do them . audis ? deus sum : non audis ? non sum deus , saith one , doest thou hear ? then am i thy god : hearest thou not ? then am i not thy god. this shall be the covenant , faith god. i will put my law in their inward parts , &c. and i will be their god , and they shall be my people . 〈◊〉 and tuus are relatives , he is ours and we are his , so long as we keep his commandments . moses telleth israel a strange thing , behold the heaven and the heaven of heavens is the lords thy god , the earth also with all that therein is : yet hath he separated thee ( as a handful ) above all people to make a covenant with thee . and this mercy of god is wonderfull , that in describing himself , he rejecteth all his other titles of glory , drawn from other creatures , as the god of heaven and earth , and entitles not himselfe by them , but onely claimes the iurisdiction of us being so vile by nature , and wicked by our works . and is not ashamed ( as the scripture speaks ) to be called our god. and , as one saith well , conjunxit 〈◊〉 tuam cum gloria sua , nay he might have said , conjunxit gloriam suam cum gloria tua , insomuch as true are the words of the psalmist . happy are the people that be in such a case : yea blessed are the people that have the lord for their god. lastly , his title by benefits . and this he raiseth from the last act he did for them . which serveth also to confirme and prove his two former titles , in two respects . . of the miserable estate and condition of the israelites in thraldome and bondage . . of their mighty and wonderful deliverance from it . , their estate was miserable in egypt . for they were servants in the most servile work that could be , being put to the furnace to make bricks &c. they were in servitude under their most cruel enemies , and that so hard , as that they were daily punished , never rewarded . they were forced to work , and yet no materials given them to work withal . to gather straw , and yet nothing abated of the tale of bricks which they made when straw was provided to their hands . and lastly , they had their children daily drowned before their eyes . . their great delivery from this servitude appears , in that it was done with a mighty hand , and an outstretched 〈◊〉 , by shewing his power in the plagues of egypt , and drowning pharaob and his host in the red sea . the two former titles have ever stood the same , but this last , in respect of this act , and upon divers acts of his hath bin altered . as , . after the creation he was stiled god , the creator of heaven and earth . . in the dayes of abraham . i am the lord , that brought thee out of ur of the caldees , . in moses time . the god of abraham , isaac , and jacob. exo. . fourthly . and here , i am the lord that brought thee out of egypt &c. fiftly , when god should deliver them from the captivity of the north , it is said . the dayes come , saith the lord , that it shall be no more said , the lord liveth that brought up the children out of the land of egypt . but the lord liveth that brought up the children of israel from the land of the north. and this title lasted to the time of christ. sixtly . the last is prophecied by jer. jehovah justitia nostra , the lord our righteousnes , and so by the apostle christus justitia nostra , christ our righteousnesse , and god the father of our lord jesus christ. now this great benefit being not fully six weeks before the law delivered , it must needs stick close to their memory , and being in the wildernesse , where they were wholly to depend upon god and his protection , so that as well in regard of the remembrance of the late benefits , and the hope of future assistance , as of the place where they could not depend at all upon themselves , it was both a fit time and place to give them a law , and then they were more fit to receive it , in as much as it could not well be given in egypt , for thence they were unwilling to go , nor in canaan , for there they murmured against god , it was most fit it should be given here : for their delivery was not that they should be masters , but servants . and all these pertain to us : for though it be true , non obligamur legi propter sinai , sed propter paradisum , when it was first given to all the sons of adam : and though god gave this law to one nation , to stir up others to emulation , as the gentiles were taken into covenant afterwards to provoke the jews to jealousie : yet this is also true , that there are none of those his titles , but much more appertain to us , who have means of better performance , as having received greater benefits , and our faith grounded upon better promises . . jehovah the excellency of this name to us , is in respect of the ordination of a new covenant ( the gospel ) which ( as the scripture speaks ) is the better covenant , because it was established upon better promises : for , insemine tuo benedicentur omnes nationes terrae , in thy seed shall all the nations of the earth be blessed , is a better promise then , semini tuo dabo terram canaan , to thy seed will i give the land of canaan . we have clearer promises of eternal life , and a greater measure of sanctification of the spirit then they had . . deus tuus , thy god. as we are included with them in the first , so in the second title , we have part and interest in them both ; for he is our god by covenant as well as theirs , by a covenant of mercy and grace . . qui eduxi &c. which brought thee , &c. for this third , how far greater dangers are we delivered from then they ? from the sting of conscience , fom sin , from death : how much do the devil and his angels passe the power and malice of pharaoh , and his task-masters ? hell and gehenna the lime-kills ? the torments of hell without number , the bricks with number ? and as much as these everlasting pains passe those temporal , so much doth our deliverance exceed theirs . the apostle saith , that god hath delivered us from the power of darknesse , and from the wrath to come . and in another place , that he hath abolished death . in this world he hath freed us from errours , which the most part of the world fall into . he hath delivered us . from the justice of god , . from the terrour of the law , . from the sting of conscience , . from sin , . from death , . from hell , . from the devil and his angels . . from the spiritual egypt , . from the egypt of this world , &c. now as god hath titles , so have we . he jehovah , we vile creatures : he our god , we his servants : he , which hath delivered us , we which have been delivered by him from sin , &c. from a thousand dangers . audi israel , hear , o is ael , saith he , speak lord , for thy servants hear , must we say , and not onely be his auditors , but his servants , least we be made servants to sin , sathan , and the world and so be made to know the difference between his service , and the service of other masters . chap. ii. the division of the decalogue . how divided by the jews . 〈◊〉 christians . addition . that the four fundamental articles of all religion are implyed in the four first precepts . of rules for expounding the decalogue . six rules of extent . . the affirmative implies the negative , and e contrà . when any thing is commanded or forbidden , all of the same nature are included . the inward act of the soul is forbidden or commanded by the outward . . the means conducing are included in every precept . . the consequents and signes . we must not onely observe the precept our selves , but cause it to be kept by others , least we partake of other mens sins , which is . jubendo , by commanding . permittendo , by tolleration . . 〈◊〉 , by provocation . suadendo , by perswasion . 〈◊〉 , by consenting . . defendendo , by maintaining . . scandalum praebendo , by giving scandal . vve divided the law into a stile and a charge ; the first hath been handled . the charge remains , whereof we will now speak . and this is contained in the ten words which we commonly call the ten commandments . so doth moses , as well to deter men from presuming to adde any more , ( in which respect , god wrote both sides of the tables full to prevent the adding to them ) as also to take from man , the excuse of being so many that his memory could not bear them . they being but few , whereas those of the heathen are infinite . these ten for better order and memory sake , receive a division from the subject , and are divided according to the two tables . which our saviour in his answer to the lawyer , divideth according to the objects , god , and man. and this is not his own division onely , we finde it in the time of the law. our duty towards god is set down in deuteronomy . thou shalt love the lord thy god with all thy hea t , and with al thy soul , and with all thy might . our duty towards man in leviticus . thou shalt love thy neighbour as thy self . from both which places this division of of our saviour hath its ground . now because love is so often repeated , s. paul makes the end of the law to be love . and in another place , after he hath recapitulated the law , he reduceth it to this . thou shalt love thy neighbour as thy self ; for our love proceeding and ascending up to god , when we descend and come to our neighbour , it is but a reverberation of the love we have to god , and every reverberation or reflexion presupposeth a direct beam , so that every man that loves his neighbour , hath god first in his direct motion , as the immediate and direct object of his love , and then his neighbour in and for god. and as these ten precepts are divided into the two tables by god , so in the sorting of the precepts to each table arises some doubts . . between jews and christians , and . between christians themselves . . the jews make an even division of them , five in one table , and five in the other ; and they take their warrant from the psalmist , i have said ye are gods , and ye all are children of the most highest : therefore they infer that the fifth commandment must be referred to the first table , which immediately concerns god. but seeing in that precept inferiours also are included , and they are no gods , we must exclude out of the first table the fifth commandment , as not pertaining directly to god , but man. and the apostle ephes. . . 〈◊〉 this in expresse words , making this commandment the first with promise , that is , the first of the second table , for otherwise it is not the first with promise . . the church of rome , and some protestants , as the lutherans , make the two first commandments but one , and the last they divide into two , against the consent of most of the fathers , whom they pretend in other things to follow , thus they make the coveting of neighbours house or goods the ninth , and the coveting or lusting after his wife , the lusts of the flesh the tenth . that it cannot be thus , ( besides the reasons against it in the tenth commandment , as you shall hear hereafter ) the whole current of the church hath consented to the division of four and 〈◊〉 , onely s. augustine excepted , and origen hom . . in exod. with some others , and disallow this division of theirs . as among the jews , josephus lib. . of the commandments . philo judeus in decalog . aben ezra . rabbi solomon upon the . of exodus . among the christians , clemens . stromat . chrysostome in matth. athanasius de sacris script . ambrose , jerome , and nazianzen : onely s. augustine ( de decem preceptis ) 〈◊〉 of theirs . yet himself in his questions veteris & novi testament . q. . divideth them plainly as we , and the reason that moved him to the contrary was but weak , upon a bare conjecture that there should be three in the first , because there are but three persons in the trinity , but by the same reason we may adde the fourth , because of the unity in the trinity . canisius hath an argument of great force with them , that the reason of the law must be be annexed to the commandment : but in our division the reason is in the second [ for i the lord thy god am a jealous god ] therefore all before is to be referred to the first commandment . but we say that the generall reason went before the charge , viz. in the preface , and was not to be annexed to any of the commandments ; and that this is a special reason added to the second commandment , as some other precepts have their special reasons annexed . but howsoever they be divided , if the whole law be delivered , and we be careful to keep it , the matter is not much , otherwise it will be to little purpose , si bene numeres , male vero custodias , as musculus saith , and therefore we come to the precepts themselves . . the first is the table of holinesse or religion , and this immediately respecteth god. . the second is the table of justice , and that immediately respects man. . this holinesse consists in holy duties to be practised which are either . continual , or to be done at all times , and that inwardly in heart and minde . commandment . outwardly in gesture . commandment . speech . commandment . . temporary at some special times in the congregation on set dayes . commandment . . the table of justice concerns either or . the act , and that either particularly between inferiours and superiours , commandment . generally towards all . commandment . and this concerns our neighbour either . in his person , commandment . . or in his flesh , his wife . commandment . . in his temporal estate or goods . com. . . in his good name . commandment . . the inward desires restraining the very motion of the heart though they never come to act. commandment . true religion generally considered and abstracted from the modifications of jewish and christian , rested alwayes principally upon four articles or propositions . that there is but one god. . that none of these visible things we see are god : but that he is of a higher invisible nature . . that his providence extends to humane affairs , and 〈◊〉 it self in rewards and punishments . that he is the author and maker of all things besides himself , and herein his infinite goodnesse , power , and wisdom appears . these four principles are included in the four first commandments . in the . the vnity of god is openly declared . . in the second his spiritual invisible nature , which is not to represented by an image . deut. . . therefore tacitus saith , judi sola mente 〈◊〉 numen intelligunt , profanos qui deorum imagines mortalibus materiis in speciem homnum effingunt , the jews conceive one onely god in the minde , and account them profane who represent him by material images , and plutarch gives this reason why numa would suffer no images in temples , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because god cannot be conceived , but onely in the minde . the third supposes gods knowledge of humane actions , even of thoughts , for this is the ground of an oath . in the fourth god is acknowledged the author of the visible frame of heaven and earth , in remembrance of which the sabbath was instituted , and that with greater strictnesse then other rites , for here the punishment was capitall , if any offended ; in others arbitrary : for the wilfull violation of this precept did imply a denyall , that god created the world . and from these contemplative notions , arise those practicall vertues , of loving , fearing , honouring god , invocation , obedience , &c. the consideration hereof shews the wisdome of god in the excellent order and perfection of the first table , the like may be shewed in the second table , when it comes to be handled . vide hug. grotium . de jure belli & pacis . lib. . cap. . n. . the law of the lord , saith the prophet david is a perfect law , and therefore commandeth all things that we are to do , and forbiddeth all things that are not to be done : which if it be interpreted onely according to the letter , we shall omit the hundreth part of those things which are commanded or prohibited implicitely in them , therefore there must be an interpretation of them . this we must hold for an infallible conclusion , that every law standeth upon a synechdoche . the reason is , because the law being to take order for actions , and the actions of man being infinite , both in variety and number ( because the circumstances , objects , and degrees , are infinite , ) it followeth that the rules also should be infinite , and so exceed the memory of man. therefore hath god onely set down generall things , and so doth man after his example . and these generalls are to receive interpretation , and to be applied to perticulars . now if it be demanded , where , and whence this interpretation is to be had ? the resolution of this we have from moses . if there arise a matter too hard , &c thou shalt come to the priests and levites , &c. and they shall shew thee , &c. and the prophet malachi tells us , the priests lips preserve knowledge , and they must seek the law at his mouth : and the reason he gives , for he is the messenger of the lord of hosts . the lord treasurer to candace queen of ethiopia , could not go forward without philips instruction . how can i understand without a guide ? but this may beget a second doubt , which is , whether every thing they deliver be good , or the interpretation they make of every thing be true , and infallible ? to this we answer , that there are rules to be observed in their interpretation . and unlesse their interpretation be according to those rules , it is neither good nor true : and if it manifestly swerve from them ought not to be received . our saviour christ reprehended the lawyers , for not interpreting according to the rules : the condition of a law standing upon a more particular respect , there must be more particular rules then the bare letter or sentence affordeth ; the interpretation must be to shew the compasse of the law , how far it extendeth , and how far it restraineth : so that to know the true meaning of every precept , these two things are to be considered to which the rules of interpretation do referre . and they are but two . . amplificatio , the extent . . limitatio , the exception or restraint . the first rule is generall , viz. intentio ad scopum , because the law depends not meerly upon the letter , but upon the meaning , certum est quod is committit in legem , qui legis verba observans contra voluntatem legislatoris facit , it is without question that he offends against the law that by observing the words of the law , goes against the will of the law maker . now the purpose of the law is best known by the intent of the lawgiver : intentio legislatoris voluntas legis , the intent of the law-maker is the will of the law , for as the law is regula mentis , the rule to square the minde by , so mens legislatoris est regula legis , the minde of the lawmaker is the rule of the law. the intent of the lawgiver is known by his end , for as bonitas ethica , so bonitas theologica pendet a fine , divine as well as moral goodnesse depends upon the end , therefore in our interpretation we must consider gods end and , make that ours . the supream end of the law is gods glory , as it is in the prophet . my glory will i not give to another , and the subordinate end is , vult omnes salvari , he will have all men saved , as the apostle testifies . but ( as is said before ) the best way to take our direction more particularly to know the meaning of a law , is to consider these two , the extent , and restraint or limitation . and first let us take a view of some rules concerning the first . of extent . and for direction in this , the jews have set down thirteen rules which may be reduced to these . first , ( as they say ) in every commandment there is praeceptum faciens & non faciens , if the commandment be affirmative it implyeth also the negative , & e contra , according to the rules of logique , si 〈◊〉 est faciendum , ejus contrarium fugiendum , if this be to be done the contrary is to be avoided . and to this purpose , eschew evil and do good , ( saith the psalmist , ) there is the rule . the affirmatives of the decalogue are but two , which are the fourth and fifth . the rabbins finde in the books of moses two hundred fourty eight affirmative commandments , according to the number of the joynts in a mans body , and the negatives in the five books of moses , three hundred sixty five according to the number of dayes in the year : both which added , make six hundred and thirteen , according to the hebrew letters in the ten commandments . the second rule is , that wheresoever a thing is commanded or prohibited , there all the homogenea ( or of the same kinde ) to it are forbidden or enjoyned . the same may be seen in mans lawes . a law is extended either specifice , or by equipollens . , specifice is , when a thing is done that is of the same kinde , but by circumstance is diverse . . by equipollens , the rabbins call those by two names : first , when the ballance hangs equall , the logicians call it a pari , as in the commandment against theft , to set a mans house on fire is as evil as to steal . secondly , when one is lighter or heavier then the other , from the lesse to the greater , a majori ( as they call it . ) if one be bound to honour his parents , much more to honour god. the third rule is peculiar to the law of god , which is spiritual . the last commandment forbidding the inward desires of the heart , is added as a rule how to understand all the rest . when you have extended them specifice , and per equipollens , then they must be extended to the spirit : lex humana ligat manum , lingua divina comprimit animam , mans law binds onely the hands , but gods the soul. the true worship of god is in spirit ; and the reason is good , for the heart is the fountain of all evil . out of the heart proceed evil thoughts , saith our saviour . this appeared by the dream of polydorus in plutarch de sera numinis vindicta , that dreamed in the night , that his heart came to him and said , ego tibi omnium horum malorum sum author , i am the cause of all these evils which have befallen thee . the heart therefore is first to be cleansed , by truely planting the fear and knowledge of god in it . plutarch saith , that the heathen would have restrained the heart if they could , but because they could not , they forbare it . the law of man faileth two wayes , first for want of knowledge of the offender , because they knew not the heart . secondly , for want of power . as when the number of offenders is so great , or their power of such force , as there is no resisting them , tolleration must be . frst , but though with men faults may be so closely carried as that it cannot be found where the fault is , or how it may be remedied : yet with god and his lawes it cannot be so . for the heart is deceitfull ( as the prophet truely saith ) above all things , and desperately wicked , quis cognoscit idem , who knows it ? but in the next verse , he answereth himself , that there is a quis , a who he is that knoweth it : i the lord search the heart , i try the reins . there is no defect of knowledge in god. secondly , neither can there be so many offenders , but god is able to destroy them . it is his power by which he rules , saith the prophet . did not he in his last act of benefit bring the handfull of israelites from the power of pharaoh ? and indeed who is able or hath resisted his power . concerning the first , the omniscience of god. s. augustine saith , if the candle burn he seeth thee , if the candle be out he seeth thee , he seeth all thoughts , both present and past , and thy thoughts to come ; therefore it is justly said , that the law is spiritual . now for the thought , we may observe therein these several steps and degrees . . cogitatio ascendens , the suggestion arising from some former voluntary act or neglect . . inclinatio voluntatis , the entertainment of the suggestion . . mora , the delay in the thought . a desire to stay upon it longer . . voluptas ex cogitatione , a good liking of this guest . . cupido actionis , a longing to taste the conceived pleasure in outward act . . consensus cordis , purpose to practise , and put it in execution . . deliberatio perficiendi , the choyce of some means to bring it to passe . and though mans law cannot take hold of all these , yet gods law doth . . the fourth rule of extension is that , which mans law hath prescribed . cum quid prohibetur , prohibentur omnia per quae pervenitur ad illud , & e contra , when any thing is prohibited , all things likewise are forbidden , that are the means to it , and so on the contrary . the jews say , ambulandum est in praeceptis per viam regiam , we must walk in the commandments , not by a by-path , but in the rode , in the kings high way . the reason is , the goodnesse of a way or motion dependeth on the end : so that if these or these means bring to an evil end , they are evil , and consequently not to be used in good things , neither are we to seek god by them . we must not so much as stand in the way of sinners . so if a thing be good , the omission as also the means be evil , bonae legis est , non solum tollere vitia , sed et occasiones vitiorum , it is the property of a good law not onely to take away sin it self , but the occasions also of sin , . the fifth rule is , cum quid prohibetur vel jubetur , prohibentur vel jubentur omnia , quae consequuntur ex illo , when any thing is prohibited or commanded , the consequents that follow thereupon , and the symptomes of them are also forbidden or enjoyned . as in the case of pride , the holy ghost condemns the symptomes of it , a proud look , and a high stomach . and the prophet condemneth walking with stretched forth necks , and mincing gates . and the apostles s. paul , and s. peter frizling and platting of the hair , and vain apparel . and god himself threatens to punish such as should be clothed with strange apparel , because all these are not the signes of modesty and decency , but consequents of pride . god will have the signe go with the thing signified . . the sixth rule is , that we must not be accessory to the sins of others , but seek to hinder sin in others , and to draw others to the observing of the commandment , as well as to keep it our selves . s. paul speaks of some , and reproves them that consent with them that do things worthy of death . for accessorium sequitur naturam principalis , & agentes & consentientes pari poena plectantur , both principal and accessory were to be punished alike , and the reason is , because the law is not onely to be observed , but preserved ; we must not only be observers of it , but take care too that it be kept by others . sic luceat lux vestra , saith our saviour , let your light so shine before men , that they seeing your good works may glorifie your father which is in heaven . god will have glory from us , not for us , from others by us . we must have a care that god may be glorified both in our selves and others ; so that we must not be accessory to any thing whereby god may be dishonoured , and we be made guilty of other mens sins , and so they become ours . now there are seven waves whereby we become accessory and partakers of other mens sins . the first two concern magistrates , and all other superiours : the other five all men alike . the first is in magistrates and superiours . jubendo by commanding , if ( as the prophet saith ) they decree unrighteous decrees ; and command any thing that is unlawful by way of law . as nebuchadnez . that enacted a law for idolatry , that the people at the sound of a trumpet should fall down and worship his golden image . this lyeth 〈◊〉 upon the magistrate for commanding it , and he is accessory to idolatry if the people commit it . so saul was guilty of killing the priests , hough doeg slew them becau se it was his command . so , though ananias rose not out of his seat to strike s. paul , yet because he was stricken at his commandment , the blow reached unto him , and s. paul called him a painted wall for it , and denounceth gods judgement against him for it . david did not in person put vriah in the forefront of the battel , but joab ; yet because he wrote to joab so to do , the murther of vriah was laid to david by the prophet nathan . jezebel was far off when naboth was stoned , but because she wrote to the elders of israel to proclaim a fast and to set naboth on high among the people , and to set wicked men to witnesse salfly against him , and to put him to death , she was made guilty of his death . the second is , permitten to by toleration , and is the other way whereof the magistrate or superiour may be guilty , by permission or connivence at anothers sin . as when a man is in authority , though he command not an evil thing , yet because he hath power to restrain men from committing evil , and doth it not , he shall be in fault . if the people of the land do any wayes hide their eyes from the man when he giveth his seed unto molech , and kill him not . then will i set my face against that man , and against his family , and will cut him off that is , if the people in whom it lay to execute punishment for it neglected , and suffered the malefactor to live , the fault should be theirs as well as his . s. augustine saith that the magistrate hath the sword committed into his hands , vt mali , si non dimittant voluntatem , amittant facultatem peccandi , that wick d men should be disabled of their power , if not of their will to sinne . s. paul describing a civil magistrate , saith , that he bears not the sword in vain , and tells the end wherefore he bears it , as a revenger to execute the wrath of god upon him that doth evil . and the same apostle ( to set down a rule for the ecclesiasticall magistrate ) inveigheth against those of corinth , for not excuting an ecclesiastical censure upon an open offendor , but suffered him to continue in the church . and this rule extends also to domestique government , as that of fathers concerning their children . because the sons of eli made themselves vile , and he restrained 〈◊〉 not , god said that the iniquity of his house should not be purged with sacrifice nor offering for ever , that i , he would judge his house for ever . ahab for suffering 〈◊〉 ( an idolater ) to escape contrary to gods command ; his life went for benhadads . so then , he that suffereth an offender to escape unpunished , the state of the party permitting shall be as the state of the party permitted . for a perpetual opprobry to pilate , it is recorded , that he delivered christ to the jews to be crucified . what a fair shew made he ? what washing of his hands , with much other pretexts , as publishing his innocency ( before all the people ) concerning christs death ? yet because he was chief of the province , and had authority to have kept the jews from putting christ to death , he was guilty of the death of our saviour . 〈◊〉 wantonnesse and ryot came upon this occasion . his father had not displeased him at any time , in saying , why hast thou done so ? and it pleased the holy ghost throughout the whole course of the history of the kings of israel and juda , to leave this as a blot upon wicked kings quia non sustulerat excelsa , because they permitted high places to stand . and therefore s. augustine saith very well to all in authority . tu imple officium tuum , alioquin deus & de te & de ille implebit suum , be sure thou do thy part , and perform that which thy place requires , else god will perform his , both upon thee and the offender . and it is better sentire lenitatem patris quam seueritatem judicis , to feel the lenity of a father , then the severity of a judge . the third is provocando , by provocation . the two former were subsequent to actions , the two next are antecedent . provocation is two ways , vrgendo , alliciendo , by urging or alluring . . by urging as , jobs wife , dost thou still retain thine integrity ? curse god and die . or when men by provocation , urge men to blasphemie or anger &c. . by alluring , as samsons wife to discover his riddle , and ahabs false prophets to go to war. now god is so far from allowance of any provocations , that he takes it clean away , ev n from superious to their 〈◊〉 , that he commands even fathers not to provoke their children . and it is the apostles counsel not to provoke one another . the next is suadendo , by perswading . a man may be accessory by giving evil counsel or advice . the psalmist saith , blessed is the man that hath not walked in the counsel of the ungodly . jacob lying on his death-bed and blessing his sons , said to 〈◊〉 and levi , in secretum eorum non veniat anima 〈◊〉 . and holy job , the counsel of the wicked is far from me . in ezra , evill counsellors were hired to hinder the building of the temple . absalom commited incest with his fathers concubins , yet the sinne is imputed to achitophel , that put it into his head . herods wives daughter asked john baptists head , but herodias the mother counselled her to ask it , therefore his blood is 〈◊〉 to her charge . the sinne of the jews in desiring christ to be crucified is laid to caiphas for giving the advice . and the 〈◊〉 against saint paul , is laid to demetrius the silver-smith that counselled the rest of the handicrafts men to rise . and these two last precede the action . the next is consentiendo , by consenting to other mens sinnes , and this brings us within compasse of accessory . now we offend by consent as the lawyers speake either . . consensu directo & vero , by directly consenting . be not partaker of other mens sinnes . . consensu interpretativo , when a man is instrument of an ill action by his deed , though in word he mislike it , or seem not to approve it , as 〈◊〉 was davids instrument to kill vriah . . participatione , by partaking , as in the case of thest to partake in the gain . . approbatione , by allowing , saul is said to be consenting to saint stephens death , onely by the laying down of the witnesses clothes at his feet . and moses makes all them to be consenters to the rebellion of corah , which departed not from their tents . . vnione , by joyning . when men joyne purses with them that doe evil . cast in thy lot a mong us : let us have one purse . . silentio , by not disclosing . when a man reveals not the sinnes of others , he doth after a sort consent to them , because he is bound to it . if a soul sinne , and hear the voice of swearing , and is a witnesse wheither he have known of it , and do not utter it , then he shall beare his iniquity &c. saint augustine gives the reason , ut malus 〈◊〉 inducit in peccatum ; sic malum 〈◊〉 relinquit in 〈◊〉 , and not onely so , but if a man know that his neighbour sinneth , there 's a flat precept that he shall rebuke him for it . the last is defendendo , by maintaining . when we commend and flatter men in their sins , or excuse them , when they have offended . he that saith unto the wicked , thou art righteous , him shall the people curse . and the wise man in another place , lactant amicos suos &c. enticing his neighbour , and this lactatio peccatorum , alluring of sinners is the way that leadeth to destruction . for though suck kinde of mens words seem to be softer then butter , yet there is war in their hearts , and though they seem smoother then oyle , yet are they very swords . by good words and fair speeches such men deceive the hearts of the simple . but there is a woe pronounced by the prophet against such men . wo unto them that call evil good . and another prophet calls them dawbers , that say peace , and there was no peace &c. and a little after he pronounceth a woe against them that sow pillows under mens arms . such were ahabs false prophets . but especially zedekiah , which made himself horns of iron , and said ( falfly ) ic dicit dominus . non semper corrupta mens male oper antis , at semper corrupta male defendentis , the minde that doth ill is not ever corrupt , but that which defends ill , is . lastly , besides these , there is another way whereby a man may be guilty of another mans sins , ratione scandali , by giving of scandal , or by doing some act whereby another stumbles and fals into some sin , thus per accidens a man may partake of anothers sin , and that not onely in actions sinful , by giving evil example but sometimes in things lawful , and indifferent , clothed with such circumstances , whereby the weak , that is , the ignorant may be drawn to some unlawful act ; as when some did eate of things sacrificed to idols , no way in it self unlawfull , others were thereby occasioned to commit idolatary , romans , . yet here we must consider , that if the thing we do be indifferent in it self , yet if commanded by lawfull authority we must not forbear it : potius scandalum admittatur , quam veritas amittatur , as saint augustine saith , rather let offence come , then the truth be lost ; i may adde , rather then any act necessary vi pracepti ; be omitted , and so a sinne of omission follow : for this is scandalum acceptum , non datum , a scandal taken , and not given , and in this case we may say as christ of the pharisees , if they will be offended , let them be offended : but if the thing be not sub pracepte , but wholly in our own power , and no way necessary , we ought to forbear till the weak brother may be informed of the lawfulnesse of the action ; but if he will not be informed or rectified , t is not weaknes but wilfulnes in him after sufficient means of information , and no man need to abridge himself in his liberty for the pleasing of such persons . thus much for the rules of extent , chap. . rules os restraint in expounding the law . false rules made by the pharisees . of custom . addition . of the force of church customes . three rules of restraint . . by dispensa ion . by the nature of the precept . . by conflict of precepts . antinomia , wherein these rules are to be observed . . ceremonial preceps are to give place to moral . . the second table is to give place to the first . . in the second table , the following precepts are to give place to those before . rules to expound in case of . . obscurity . . ambiguity , . controversy . the second are the rules of limitation or restraint , how far the comandments are to be restrained . the hebrewes say , that there are general precepts in the scriptures , which we would conceive to be perticular , but are enlarged as generals , either in the fignifications of the words , or in their derivations , or from equity or parity of reason , &c. and this practise of enlarging and restraint , according to the true 〈◊〉 and scope of the words , hath bin a token or note of distinction between good interpreters and bad . the pharisees rules be narrow , though their phylacteries be broad . the commandment against swearing the pharisees restrain it , either to , thou shalt not forswear , or , thou shalt not swear by the name of jehovab . but our saviour by the second rule of extension saith , thou shalt not swear at all , but your conversation should be yea and nay ; and so forbids all unnecessary oathes , which appeares from the end of an oath , which as the author to the hebrews , heb. . . saith , is to be an end of all weighty controversies and not to be used upon every light and triviall matter . they restrain the commandment , thou shalt not kill , that is , not the innocent , and restrained it to the outward act , and thought it fit for a man to revenge an injury . but christ by the third rule of extent maketh wrath and anger , murther , because it is the seed of a greater offence , and forbids all revenge commanding to love our enemies . they in the law against adultery held , they might have as many wives as they would , by way of divorce . but christ by the fourth rule of extension tells them , they must avoyd all occasions of adultery ; we must not look upon a woman to hust after her . they restrained the word [ neighbour ] in the parable of the samaritan , to them that dwelt neer them : but christ by the rule of aequipolleus extendeth it to every man ; so that christs interpretations warrant extensions . and though it be true , which the rabbins say , that it is necessary to extend and to restrain , but more necessary to extend : yet rules must be set down of restraint also . there is a rule that consuetude est optimus legum interpres , custom is the best expounder of laws ; but we must adde bumanarum , of mans laws : for concerning the interpretation of gods laws it is most false . in civill law , communis error facit jus , common errour makes a law , say the civilians ; but in gods law it is no rule , but consuetudo cedat authoritati divinae , custom must give place to divineauthority . their rules have no place in the ten commandments , ther 's no 〈◊〉 that can plead custom , or so common that can make it a law. if jehosaphat walk not after gods law , but after the custom of israel , he is blamed . now the reason why custom must give place to gods law is this . in every positive law of man it is necessary to sever just positivum & nature the positive law , and law of nature , ut necessario consequatur repetitio , and repetitio doth presuppose deliberationem , and oft times the after wit is better then the former . but the law of god was so wisely set down at the first , that it need not come again to the forge of men : mans after wit cannot better it , and therefore howsoever it be with the law of man yet in gods law , vsus authoritati cedat , & per principia in lege dei omnia examinanda , all actions are to be squared according to the principles of gods law , and custom must give way to authority . this holds , where the custom is clearly and evidently contrary to law ; but where the law speaks doubtfully or obscurely , there custom and usage of the church is the best and safest guide to follow , even in divine laws as well as humane : so our learned authour on cor. . . speaking of church customs . every society , besides their laws in books , have their customs in practise , and so the church ; we de not oppose them to that which is written &c. but haec oporret facere , et illa non omittere , p. . at the nicene councel the churches cry was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mos 〈◊〉 obtineat , let old customs prevail . and p. . against contentions men , reasoning will not serve , they will be sine fine dicentes , no way so ready to stop their mouthes as custom : for custom is matter of fact , habemus or non habemus , may be put to twelv : men , and there 's an end . thus this reverend author expounds himself . now we may know , how many wayes a commandment holdeth not , by three rules of limitation . . by the dispensation . . by the nature of the precept . . by the conflict or opposition of the precepts . . every prince challengeth to himself a prerogative royall to dispense with his own laws : the word cometh a dispensando proper to a steward ; so are all princes to god. this priviledge , as it is allowed to earthly princes , of great right doth god challenge it . for their dispensations commonly proceed from will or affection , which oft times is corrupt ; but gods will and his justice go together , therefore there can be no danger in his dispensations . their rule is , quod licitum est ex superveniente causa mut atur , that which is 〈◊〉 may be changed by a cause which may come unlooked for ; and so in some cases , god hath somtimes restrained his law. the warrant of this , is either by his word , as the setting up of the brasen serpents image against the second commandment , or by ratifying by some special signe , and blessing men extraordinarly above the course of mankind , when any pretend exemption or special dispensation , these dispensations are exemptions from the common law , because they are priviledges , and are to be restrained to the persons to whom they were granted . it is a maxime in law , quae exorbitant a jure communi non sunt trahenda in consequentiam argumenti vel exempli ; things which agree not with the common law are not to be drawn into the consequence , either of argument or example . though wee are willing to make many restraints , yet they are but few which god allows ; as he said of the good emperours , so may we say of them , they may all be graven upon one side of a peny : and therefore the more restraints we make , the more injury we do to god. it is the commendation of a law to have the fewest exceptions and priviledges ; for where the dispensations are fewest , there is most 〈◊〉 : and therefore it is , that in gods laws there are not so many as in others . the slaughter of phinees , the robbing of the egyptians are not restraints , and if they were , yet it is certain , that they are not for us , nor our times , nor have we the special warrant of the voice of god for them ; and it may be sufficiently proved , that many things in the old testament ( supposed to be restraints ) were not so , but kept to the uttermost . and this is to stop the mouthes of vain persons , which cannot contain themselves within the ordinary course , and we have but little use of this rule . . the second rule is from the nature of a precept , which in sundry cases gives a restraint as in the fifth commandment to honour superiours ; as to princes , who having no superiour on earth are exempted from this , ( saving the reverence they owe to their natural parents . ) and in the fourth which is an affirmitive precept , the practise is not required at all times . the rule of an affirmative precept is semper 〈◊〉 facere bonum , but non 〈◊〉 bonum facere semper , we are allways bound to do good , but not to do good allwayes . the negative holdeth allwayes , but the affirmative not so . the school-men say , that affirmative precepts binde semper but not ad semper , they binde allwayes , but not to the actual performance at all times , but at convenient and set times : but negatives binde semper & ad semper , we must at no time go against a negative precept . for the nature of doing a good thing well , standeth thus , that there must be a concurrence of all due causes and circumstances together , which belong thereto . malum 〈◊〉 quolibet defectu oritur et bonum e causa integra , all causes and due requisits must concur in every good act , but the want of any one , makes an act sinfull . now all causes and circumstances cannot alwayes concur , and consequently affirmative duties cannot alwayes be practised ; therefore in the affirmative part we are exempted by the nature of it , and secondly , the ardour of affection , that is required in doing good , sheweth , that it cannot be practised perpetually , or at all times , . the third and last is of greatest use . and this upon sundry occasions receiveth diverse judgements . the case is called antinomia , a conflict of laws . the jews have a saying , that two commandments make each other a lyer , till the third come , and make them a gree , by restraining one of them . this therefore is a sure rule , 〈◊〉 it a inter duo peccata perplexus est quin ei pateat exitus sine tertio , no man is so perplexed between two sins but he may get out without committing a third . and this exitus is to be had , one of these two wayes , first , if the two precepts can be reconciled between themselves then there 's no perplexity or necessity of sinning , for he may , as the schools say , de ponere 〈◊〉 conscientiam , by in forming & rectifyng his conscience , herod , after his oath to herodias , was in such a perplexity , that he thought he must either breake his oath in not performing with her , or behead john baptist : but he might have freed himself by right information , that such an unlawfull and rash vow was sinful , and did not binde to any one thing but repentance , and then he would have let john baptists head stood still , and thereby have committed no more sin . if they cannot be reconciled , then agendum est id quod est major obligatio , that must be done , which we are most bound to do ; for god hath ordained things in order . the first and principal end is his own glory , . the next is a mans own salvation , . the next is the salvation of our brethren . therefore gods glory must be preferred before our own salvation : if these two could stand in competition : and our good before our brothers , we must not commit sin to deliver him from sin ; yet our own temporal good must not be preferred before his spiritual good , we ought to 〈◊〉 , 〈◊〉 , as saint john saith , to lay down our life for our brother , that is , for his salvation . now gods glory being the end of the first table , and the good of our selves and our brethren , the end of the second table , we see the order between them , and how the one ought to give place to the other ; but usually it falls out other wise ; for , as saint augustine saith the love of temporal commodity , and the fear of temporal displeasure so blindes the eyes of men and poisons the love of god : upon this ground we may resolve , when there 's a conflict , as it is somtimes , between the first commandment and the fift , obey god , and obey your rulers ; when this antinomia falls out , it is easily reconciled . the latter commandment concerns 〈◊〉 obedience in yelding to the commands of a superiour ; and common reason tels us , that if a stronger arm holds us , then that which should raise or remove us , then we can never rise or be removed . but gods authority ( whose proconsuls on earth magistrates are ) is more then his delegates power , and his arme stronger to hold us in obedience then theirs . it is a rule , motus 〈◊〉 fortior vis 〈◊〉 motion , is restrained by a stronger power . and this is one case wherein superiours are not to be obeyed . . another case of restraint is , that nothing is to move vltra spharam 〈◊〉 , beyond its own bounds , siquando excedunt regulam dominationis suae , when superiours passe the bounds of there authority their commands binde not ; as if a captain sends his souldiers to feed sheep , it is more then he ought to do , and they are not bound to obey his command . . there is a maxim in our common law , that juris interpretatio non debet laedere jus regium , and if there be not a restraint to obedite praepositis vestris , obey your rulers , we shall prejudice gods authority , and what is this , but laedere jus regium , all rulers are onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministers or servants and publike officers to god , though they have none above them on earth . papinian an heathen , yet one who for the defence of justice was content to lose his life , ( this example may beseem christians to imitate ) had a rule whereby he interpreted all lawes . potior semper sit ea ratio , quae pro religione facit , that is the best reason ever which makes for religion . now follows the conflict of the commandments among themselves . . in the first table three commandments are moral and perpetual , the fourth temporary or positive and ceremonial in part . cedat temporale 〈◊〉 , a temporal law must give way to an eternall : therefore if the fourth come in competition with any of the other , it may be violated ; the rest of the sabbath may be violated that gods name may be sanctified . . in the second table , the table of justice hinders not the civil magistrate from doing justice according to to the fifth commandment ; for we know that the nature of justice is , vt 〈◊〉 detur debitum , nulli indebitum , let every one have his due , and therefore though an innocent person may not , yet an 〈◊〉 may be put to death . a man is either to fulfil the law faciendo quod debet , by doing that which he is enjoyned , or patiendo quod debet , by suffering that which belongs to offenders , and the magistrate in gods right is to punish him , ut , si non 〈◊〉 voluntatem peccandi , amittat potestatem . . if any of the second table come in competition with the fifth commandment it is to give place , because that is de communi bono , the other de privato . and it is an undeniable rule , that commune privato praeferendum , that which concerns the common good is to be preferred before any mans private , the general before the particular . and for the five last commandments , which forbid any wrong or damage to our neighbour , that excellent order , in which god hath rancked them , shews which are to give place to the other ; for damage against life is greater then against chastity ; and against chastity , greater then against his estate ; and against his estate or goods , greater then against his fame : for life is more precious then chastity , chastity then substance , substance then fame : and again , sinful actions are greater then words , and words then thoughts , which are last . there can be no better order then god hath set down for all ; therefore the schools resolve well , not onely charitas , but also ordo charitatis cadit sub praecepto . . there yet remaineth another case , which is , when a commandment is doubtful , and that may be three wayes . . by obscurity , cum occultatur sensus . . by ambiguity , cum vocabulum praecipuum duplicem ferat sensum . . by controversy , cum utrinque deceptatur nec convenit . s. augustine saith , in nullo debet opinio vacillare , our opinion must waver in nothing . if this be to be observed , what shall become of those that in words seem very resolute , but inwardly are very inconstant and wavering , and no man knows this but god , and so none can restrain them . there is no other way then , saith s. august . but tene certum , dimitte incertum , hold that that 's certain , and let go that which is uncertain . this counsel is good , but how shall we follow it ? quicquid non est ex side peccatum est , whatsoever is not done with a full and setled perswasion is sin . . obscurity is , when we know not what to make of such a word or such a phrase in a sentence , of such a place , as in those places that are mystical and allegorical . the safest way is not to be too bold , but rather to take the lesse then the more : for it is a rule , in obscuris minimum , that is , if we be not certain how much god meant , it is best to take 〈◊〉 with the least , for if he meant the most , then sure he meant the least . we must besober and wary in mysteries . . ambiguity is , when there is a word that beareth two senses ; christian wisdom in this case will do best to take them both , if neither be against the analogy of faith , lest happily that which we encline to , be not the sense of the holy ghost . . in a case of controversie when both parties think themselves in the right , and either part hath great reasons to maintain their opinion , then the rule is , in 〈◊〉 maximum , it is best to take it in its largest extent . as in the case of usury , some think it altogether unlawful , and some unlawful in some cases . the 〈◊〉 way then is , that a man put not out at all his money to usury , and that will make his heart lightest when the sorrows of death make it most heavy . a man is a niggard of his hand , and a prodigal of his tongue . it is christian wisdom to do with the most , and speak with the least . these our common restrainers count but small matters . and in doing the most we are to follow the wisemans rule , non negligere minima , not to neglect the least , for qui minima spernit , paulatim decidit , he that slighteth and despiseth the least things , decayes by little and little : and therefore we are not to conceive it a small matter to neglect small things . if thine eye offend thee pluck it out . instandum in minimis , give no ground to small , nay the least occasions of evil . the safest way is to beware of the serpents counsel , and to command eve and our concupiscence , not so much as to look upon the tree . thus much for obscurity , ambiguity , controversie . chap iiii. three general observations in the decalogue . . that the precepts are all in the second person . . all but two are negative . . all but two are in the future tense . observations general from the first precept . . impediments are to be remoued , before true worship can be performed . . the worship of god is the foundation of all obedience to the rest . that spiritual worship is chiefly commanded in the first preprecept . addition . about the distinction of inward and outward worship . these are three especial points to be further observed throughout the whole course of the commandments . . that the commandments run in the second person singular , thou shalt not do this or that . the stile of gods laws is not like the stile of the heathen laws , in the third person plural , deos adeunto caste . . that ( except two ) they all are negative . . that ( except the fourth and fifth ) they all run in the future tense . for the first . we see in deuteronomy god speaketh to the people of israel as unto one man. audi israel non habebis alios deos coram me , hear , o israel , thou shalt have no other gods before me . he speaketh to all , and to all alike , as well to moses and aaron , as to the meanest of the people . it is an argument of equality in respect of the bond of observing the law of god , not any one is excepted more then another . as we see in that commandment , non maechaberis , nathan said to king david , tu es bomo , thou art the man. and john baptist to herod though a king too , non licet tibi , &c. it is not lawful for thee , &c. so neither do the commandments leave us in a generality that so we may slip our necks from them : but they are in the second person that whosoever heareth or readeth them , they shall be as strong to him , as if there were as many tues , as persons that hear them . therefore every one upon reading or hearing the law in the second person , ought to apply it to himself , and the speaking of it in this manner is as forcible as if god himself did speak to every particular man. by the using a negative or countermand , there is implicitely a confirmation of that which is contrary . it is held in logique , that ad plura se extendit negatio , quam affirmatio . it was gods purpose to have his commandments beaten out as far as the rules of extension used by christ would permit : and his intent is , that affirmative duties should be done after the impediments are removed . and though ad negationem , non sequitur affirmatio oppositi , yet the rule of logick holds onely in bare affirmative and negative propositions , not in affirmative or negative precepts , for in these , qui negat prohibens , jubet promovens . in laws , qui prohibet impedimentum , praecipit adjumentum , he that forbids the obstacle commands the helps . and this also serves to shew how full of weeds our nature is , that it is not capable of a command , but first of a countermand . we are not capable of good , before that which is ill in us , be weeded out of us . . that the future tense is so much used in the commandments , it is an implicite touch of our transgressions past , and that for the time to come it is doubtful and uncertain what we will be : for the time past it shews that we have been grievous transgre ssours , and is withall a warning of the pronenesse of our nature to ill for the time to come : that even then we will be as ready to do wickedly as ever before ; for as there is one that will say , facies , so there is another as ready to say faciam . evil suggestions , evil examples , our own corrupt natures , and sathan besides will egge us forward ; and therefore we must keep a diligent watch and abridge our selves of things lawful ; we must flee from the smoak , abstain from all appearance of evil ( as the apostle speaks ) that the body of sin reign not in us . . and in the second place , it imposeth a continual keeping of the law , so long as we live . it is for to day , to morrow , and to our lives end , and therefore our warfare against sin must be to blood and death , and before such time we are not discharged from the obligation of the law. now for the commandments themselves . the end of the law is to make a man good , and here also are some things to be noted from the order here observed . . impediments are to be removed that we may keep the law , therefore this first commandment runs negatively . as when the frame of a building is to be erected , if a tree be standing in the way , it must be cut down , or if the ground be not sure and dry it is not meet to 〈◊〉 an house upon : or as in a cure in chyrurgery , if the whole body be corrupt or some member be dead , and the flesh 〈◊〉 , that must first be cut away before any thing be applyed to the grieved part . ground must be fallowed before corn be sowen . and so god hath provided by his law running negatively , and that in the front of it , non habebis , &c. false gods must be renounced that the worship of the true god may take place . . the second observation followeth , that that be done first which is first in order . as in a building the foundation is first laid , and in natural generation the heart is first : this also is done here . first , non habebis deos alienos coram me , thou shalt have no other gods before me . this is the foundation of all worship , inward or outward , and therefore in the first place mentioned . we are to observe our former rules , fines mandatorum diligenter observandi sunt , we must therefore know what intent god had in giving this commandment . one end of the law as is said is to make men good . and the ultimate end or scope of this , and all other commandments is the glory of god. the whole first table refers to godlinesse , holinesse , religion : now religion being an action , it mvst needs proceed from some inward principle and so doth it ; which is from the soul of man , and principally from the spirit of it , which in this regard is compared to a treasury , out of which good men bring good , and evil men evil things . our worship and service of god will be according to the treasurie of our hearts , the spirit : if that be good our outward worship will be so too . we see then , that inasmuch as the spirit is the chief and principal thing in gods worship , our chief and principal care too , ought to be had for this spiritual worship . and indeed it is the scope of this first commandment . it is said , that according to the superiour end , the commandment is to be esteemed . quo prior finis , 〈◊〉 prior necessitas , hence it is that the first table is to be preferred before the second ; because spiritual worship required in the first , is before outward worship , prescribed in the second commandment . so man was made the end of the sabbath , not the sabbath the end of man. mark . . therefore the breach of the external part of the sabbath must yeeld to the necessities of man. whereas the worship of god is commonly divided into spiritual and bodily , or inward and outward , and the one said to be commanded in the first , the other in the second commandment ; this must not be so understood , as if they were several kindes of worship : for the same act of religion may be both inwardly and outwardly performed ; as we see in mental and vocal prayer , but they import onely the different manner of performing , as either by the heart alone , which is onely spiritual , or by the heart and outward man , which is the same spiritual worship performed by the body , and therefore called outward : for the outward worship of the body proceeding from the heart or spirit may be truely called spiritual , because the exteriour act proceeds from the spirit , and god accepts such worship , though it be outward in respect of the act , as a worship in spirit and truth , when it is accompanied with truth and sincerity of heart : and therefore as all worship and obedience is the same both inward and outward , so in some sence that commandment which requires the one , requires the other ; for every precept is given to the whole man , though chiefly to the soul , and to the body as the instrument of the soul : yet in regard that worwip may be performed either by the heart alone , or by the whole man , therefore that distinction may be in some sort admitted , and so it may be said that the first commandment looks chiefly to the heart , though not excluding 〈◊〉 outward man ; and that the second looks more immediately at the outward manner of performance , yet not excluding the heart . chap. v. in the first commandment three things are contained . . we must have a god. . we must have the lord for our god. . we must have him alone for our god. the sin opposite to the first , is profanenesse : to the second , is false religion : to the third mixt religion . how our nature is 〈◊〉 to those sins . reasons against them . this first precept is primae necessitatis , and therfore first to be regarded , it was never dispensed withal , nor ever shall be . and according to the first rule of extension , praeceptum faciens & non faciens . it being a negative implyeth an affirmative . the negative is , thou shalt have no other gods. the affirmative our saviour quoteth to the devil out of 〈◊〉 , thou shalt worship the lord thy god , and him onely shalt thou serve . there are three propositions which naturally arise out of this commandment . . that a god we must have . . that we must have the lord for our god. . that we must have him alone for our god. . the meaning of the first is , that we should not be gods our selves ( which was the beginning of all mischief , dii eritis , ye shall be gods ) in judging good and evil at our own election : but to acknowledge a superiour power from whence we are to take our rules and directions , both in following good and abstaining from evil , and not to be led by our own affections . and to this superiour power so instructing us , and promising to bring us to the full fruition of the chiefest good , we should submit our selves , acknowledge him , and tye our selves to him , which acknowledging and tying our selves to him , is the proper act of religion , which is therefore called 〈◊〉 , a religando , as s. augustine derlves it : this is in the first place to have a god , and a religion , and consequently to worship him as god. . the meaning of the second is to inform us , that the gods of the nations are but idols no gods , and therefore the service and worship done to them is false and idolatrous . but 〈◊〉 our god who hath manifested himself many wayes to be the true god , is the onely god , and his religion true religion , and therefore we are to shake off , all worship and service to others , and 〈◊〉 our selves wholly to him , and his service . . this third teaches us , that there are no idols nor gods that can do as he doth , either in rewards or punishments ; none can reveal or bestow eternall happinesse but he , none can joyn with him , or help him therein ; but he alone is both able and willing , and therefore he alone will have all the glory to himself , he will have none to participate with him , gloriam meam 〈◊〉 non 〈◊〉 , my glory will i not give to another . . now the opposite sinne to the first is called prophanesse , when a man will be carried by his own affections in every thing , and do that which seemeth good in his own eyes , when he will be under no yoke or bands but breake them , giving credit to nothing but what his own god ( corrupt reason ) 〈◊〉 him to , doing nothing but by his own direction and what his own will stands affected to . . the sinne contrary to the second is false worship and 〈◊〉 religion . the holy ghost is pleased here to call it the having of other gods , as in the scripture he 〈◊〉 evill by the name of strange , as a strange woman ( a harlot ) so , strange worship , idolatry , strange gods , false gods. and this is forbidden in the second proposition . . the sinne against the third , is that which elias called mixt worship ; halting between two opinions , mingling gods religion with others , following both god and baal , like the samaritans , that feared the lord , when he sent lions among them , and yet served the gods of the nations whence they came , they sware by the lord , and by miclcom . a sinne that divers of the kings of israel and judah were taxed with . kings , . now these are three things which the devil aymeth at . and hath helps in our nature to set forward and bring to effect his purpose . according to his own name belial , he is without yoke , so would he have others to be also . his argument in the first temptation , was to have adam cast off his yoke , and be under no director . tast but the apple , and thou shalt be a director to thy self , and be able of thy selfe without any other guide to judge of good and evil . and this vain desire of licentiousnesse , whereby men ( by corruption of nature ) delight dissolutly to follow their concupiscence , and in all things to sit judge in defining good and evil , is the high way which leads to the greatest transgression , opening the door to prophanesse and atheisme . . so in the second place there is a marvilous itching desire in us of change , which the devil also nourisheth , stollen bread , matters of secrecy , strange flesh , &c. and where once prophanes 〈◊〉 he faileth not to adde a curious longing to search beyond the truth , till at last he causeth them to finde a lie in stead thereof , for there was never any error broached , but it sprang from a desire of innovation and a wandring out of the beaten path . and this he brought solomon to , who having the knowledge of true religion as much as any , yet not content , fell to enquiring after forrein religions , mystries and conceits . and so fell to 〈◊〉 . . in the third , there is also a great desire in us to reconcile god and mammon . and though our saviour said it was impossible to serve both , yet are we desirous beyond measure to heape up temporal things and get eternal too , to have a paradise here and else where ; there is a desire in us to communicate our selves to all , and to use a like freedom to good and bad , thinking that while we are in the world , the world will do us good . and when we come to heaven , god will do us good too . and this the devil misliketh not , for he runs not upon soli or 〈◊〉 , for when he tempted christ with promise to give him all the kingdoms of the earth , it was not upon so strict a condition to worship him onely , but to joyne him with god in his worship and service . . now the reasons whereby these are forbidden are these . we must confesse that the nature of man hath recieved a great wound , insomuch as none can be partakers of true happinesse by his own guidance or conduct as other creatures attain in some sort : and therefor the heathen confesse with us , that there is a maime and a main defect in mans nature . but we our selves were the cause of it , as appears by the history of the bible , namely by dealing with the tree , in being our own choosers . and therefore this choosing of ours , this making laws to our selves must be left , we must leave and submit our selves to the will and choyce of a superiour nature , that knoweth what is best for us . . of the second the reason is evident . that seeing a god we are to have , we ought in all reason to desire a true god. no man would willingly erre , even they that bend themselves to deceive others , cannot endure to be deceived themselves . and no man desires to think that to be which is not , nor that not to be which is . the reason of the third is . that there be sundry things that a man cannot have , but he must have them alone , without partner or competitor . of which number a master is one . and god is our master , he is pleased to call himself so . and our saviour saith nemo potest duobus dominis servire , no man can serve two masters , the service to a master must be to him a lone , else not . and the prophet in the person of god faith , i will 〈◊〉 thee unto me for ever , and the apostle , i have espoused you unto one husband , that is christ , now a husband also comes within the number , and is to be had alone , and the condition of having god is like to that of a husband , one , and a lone , or not at all . . another reason may be added . the joyning of god with any other thing must needs be much to his dishonour and derogation ; for he 〈◊〉 the most transcendent nature in the world ; 〈◊〉 no inferiour thing but being joyned with him , doth much abase him , and he will endure no dishonour , his honour he is very jealous of , and thereof his worship must be kept pure without intermingling it with the worship of any other , for if any thing of a nobler nature be joyned with some thing of a viler substance , the nobler nature is thereby adulterated and corrupted , therefor gods worship must be pure and not mixt or sophisticated . chap. vi. in the . proposition of having a god , is included , . knowledge of god wherein , . the excellency , . the necessity , . how it is attained . the contrary forbidden is , . ignorance , . light knowledge . what we are to know of god. impediments of knowledge to be remooved . rules of direction to be followed . for the . consideration of the proposition . s. pavl saith that an idol is nothing & we know it , and that ther is no other god but one . and therefore it may seem strange , that ( in respect that idols nor ought elie be gods ) he should command us to haue no other gods. we say , though a man take armes against his prince , yet he is his prince still and he hath no other , and this having , is onely true inrespect of the superiour : yet the rebellious subject hath him not for his prince or atleast will not have him , because he accompts him not his prince , the like is between god and us . he is our god and his law is lex ferrea , it will hold us and have us , whether we will or no. yet in regard we rebel against him and endeauor to exempt our selves from his service and obedience , in breaking his laws , we have him not for our god. it is the course of the holy ghost to use this phrase . they had baal and ashteroth , not that they were gods , but that they in their accounts had them for gods. . again ( as the philosopher ) a thing is said to be had , when it is known to be had , for if a man have 〈◊〉 under his ground and knows not of it , he hath it not . besides a man cannot be properly said to have , that , which he makes no account of , as if he have rushes or cobwebs in his house , and caring not for them , he cannot be said to have them . therefore a man cannot be said to have that which he knoweth not of , or knowing he hath them regards them not . and so he that will be said to have god , must both know and regard him , and this is that which is meant by having a god. it hath been formerly said that the spritual worship and having of god was the end and scope of this commandment . the worship of the spirit is divided as the soul. the principall parts of the soul ( as god himself makes them ) are two . . reason or understanding called the spirit in a strict sence , and sometimes the soul or mind . . affection or will , called the heart . now as we know the parts of the minde so we must know that these parts have their order , vires annimae sunt ordinatae , the powers of the soul are set in order , saith the philospher , and the order is , first to know , then to regard and love that we know , for 〈◊〉 〈◊〉 , and saint austine saith invisa 〈◊〉 cupere , ignota nequaquam , we may desire things we have not seen , but never those things that we have never heard of . therefore as they say well , if two things be to be done in order whereof the second depends upon the first , if the first be taken away the second can not be fulfilled . so if we be ignorant of god , we shall never desire or love him . and so we shall not have him at all . god must first be known , then loved . . knowledge , lieth in the understanding part . the minde . love is in the affection . the heart . . cocerning knowledge the obect thereof is god , and he cannot be known a priori , therfore we must seek to know him a posteriori . and that must be either by his attributes ascribed to him in his word , or by his effects and works . his attributes 〈◊〉 ten , exod. . . majesty , truth , vnchangeablenesse , will , justice , mercy , knowledge , power , vbiquity , eternity , other things are attributed to god in scripture , but they may be reduced to some of these , as love patience &c. may be referred to mercy : anger or wrath , to justice &c. of these justice and mercy are the two principal , and concerne us most , the other eight have influance upon these two parts to make them the fitter objects of our faith , fear , love , and hope , &c. to work upon our knowledge or faith , apprehending . gods justice . his mercy and beleeving them both : if you adde the other attributes to his justice , . that he is infinite in majesty , . infallible in his truth , . without change &c. and they make his justice more perfect , and consequently more fearfull . in the second place adde the same also to his mercy , that he which loveth us , is . a king of eternal majestie and life , . infallible , . unchangable , and the , rest ; it makes his mercy more , and consequently far more to be beloved . . out of this faith or knowledge apprehending his justice ariseth feare , and out of feare , humility . . out of knowledge and faith of his mercy with the other eight attributes arise . . duties more . . hope , . love. . the fruit of hope is . invocation and prayer , for what we want , . thanksgiving , in acknowledging whence we have received it . . love hath its fruit or effect in obedience in conforming our selves and our wills to god will both in doing what he requirs , and in bearing willingly whatsoever it pleaseth him to lay upon us , and this last is called patience , obedientia crucis and in these doth the hauing of god wholly consist . we are further to understand , that the holy ghost in the scripture is pleased by the figure synechdoche for shortnesse of speech oft times to name one of these , and in that one to comprehend the whole worship of god , as in saint john , all the worship of god is attributed to knowledge . this is life eternal to know thee the onely true god , and in a nother place all to fear , feare god and keep his commandments for this is the whole duty of man. in a nother place to hope , saint paul saith we are saved by hope . and so of the rest , under the name of one duty synechdochically are comprehended all the other and this without injury to the rest of the duties , for they all have good dependance one of another . now to these we are to adde the duties of the second proposition . [ that we must have the lord for our god ] that is true religion . and of the third [ to have him onely for our god ] that is pure religion , against joyning of it with other worship . and besides these out of the word [ shalt ] it must be perpetual , till , non erit , swallow up our , erit , which implieth the vertue perseverance throw all the commandments . and corum facie mea before me includeth sincerity of heart , against hypocrisy , and these make up the manner of gods worship . in the resolution of this first commandment , the first thing is knowledge of god which in regard of the excellency of it saint john saith ( as before ) this is life eternal to know thee the onely true god. in the handling of which we must follow this method . . to shew the excellency of the knowledge of god. . the necessity of it . . how it is to be attained . . the first thing concerning knowledge is the excellency of it , for other knowledge without this , is but a puff , a tumor that swells naturally in them that possesse it . the apostle saith asmuch , knowledge 〈◊〉 up . that therefore our knowledge may be right we must pluck from us our peacockes feathers , the gifts of nature , as strength , wisdom , riches , birth , &c. and not be proud or rejoyce in them , but as god by the prophet speaketh . let him that glorieth , glory in this , that he understandeth and knoweth me , 〈◊〉 totae scientia hominis magna est ( saith s. augustine ) 〈◊〉 , quia nihil ipse est per se , & quoniam quicquid est , ex deo est & 〈◊〉 deum , 〈◊〉 is the chief knowledge of man to know that of himselfe he is nothing , and that whatsoever he is it is of and for god. and this is the use we must make of our knowledge . . the second is the necessity of this knowledge . it is not the excellency of this knowledge that altogether worketh upon the desires of all men , and the hearts of many are so dull and heavy that they desire not to be excellent , a meane degree of perfection contents them in it . but when we come to perceive that necessitas incumbit , there lies a necessity upon us to get it , a ferrea ratio that strong & forcible persuasion ; and stricketh to the heart , for the law is doctrina agendorum and no action can be without moving , no motion without the will , no will without desire , and no desire without knowledge of that we desire . so that take away knowledge , and take away all , and then nothing shall be done . it cannot be denied but that evil men are in action , they are practicall enough , but their knowledge being deprived of the true end and obejct , we must also confesse , that they must needs erre and fall upon false ends and wayes , wandring in by pathes and never attain to the right end ; butthey walk in darknesse , and so they misse of the end for which they came into the world . the apostle saith that without hearing there can be no knowledge , for hearing is called the sense of discipline , and without knowledge ther 's no beleife , without faith there can be no love and without love ther 's no obedience . and therefore in as much as faith , love , and obedience are necessary , it follows that it is necessary to have knowledge , as the ground of all vertues whatsoever . there is in all these vertues inchoation in this life , and a consummacion in the life to come . the schoolmen call them a first and second perfection or 〈◊〉 partixm & graduum , and therefore the knowledge we attain to in this life , is but a 〈◊〉 , 〈◊〉 tast of that blessed knowledge we shall have in the other . and as the apostle makes two resurrections , the first and the second , and saith that blessed is he that hath his part in the first , for he shall have it also in the last . so there are two degrees of knowledge , the first is fides , faith , the second visio dei or vita aeterna the beatificall vision , and blessed is he that hath his part in the first , for he shall have his part in the second , the beatificall vision of god. and as in the second resurrection none shall have part , but they which have part in the first , so none can have their portion in the second knowledge but they that had in the first . a witnesse without exception of this , is our saviour . martha troubled her self about many things ( and no doubt necessary to the honorable entertaining of 〈◊〉 ) yet we know that christ said vnum necessarium , there was one thing necessary , and mary had chosen it , to sit down at christs feet and learn his will. so that if this be onely necessary , and without it ther 's no getting to the end , then have we done with the first part , wherein we see the use and necessity of this knowledge . . if the knowledge be so necessary , by what means shall we attain to it ? in knowledge there is a teacher and a learner , we must either finde it of our selves or learn it from others . for our own abilities the propher hath told us long since what they are . every man is brutish ( or a beast ) in his knowledge , if he haue none to direct him but his own natural parts he shal attain no more knowledge then the brute beasts . the wise-man saith that we are all vain by nature . we are vain in our imaginations saith the apostle . and according to holy job , we utter but vain knowledge , therefore having no hope to learn the true knowledge of our selves , and being as far from learning it from other natural men 〈◊〉 our selves , we must look after another teacher , that hath deeper knowledge then we have . and who that is we shall finde in the book of samuel , deus scientiarum dominus , the lord is a god of knowledge , it is he onely that can teach us ; and as he is able so is he willing too . our saviour tells us that it is written in the prophets , and they shall be all taught of god , for so saith the prophet esay , and thy children shall be taught of the lord. and the kingly prophet david gives the reason , because that with him is the well of life , and in his light we shall see light . though we be naturally blinde , and have no light , neither in , nor of our selves , yet in his light we shall see light . and therefore he it is that must be our teacher , and as he must be our teacher , so we may be sure that this teacher is willing to instruct us . gods loving practise tells us that he is . he began it with adam , and preserved it in the patriarchs , and then it beginning to decay , he continued it by tradition . after that , people being corrupted , and knowledge decaying , more and more , he wrote the law , which being broken , he took order for a new writing , and enjoyned them to hear it , and appointed priests and levites ; who by interpreting it , caused the people to understand it : for ( as the text saith ) they read the law of god distinctly , and gave the sense , and caused them to understand the reading . when they failed and false interpreters came , he raised up prophets to give the true sense of the law , and when this was not sufficient , he sent his onely son , the last and most perfect teacher or doctor of the church , and ( he ascending to the glory of his father ) gave gifts to men , as , apostles , prophets , evangelists ; pastors and teachers , whom he promised to send , and enable with gifts , for the instruction and edification of his church , and to continue a succession of them to the end of the world . now as god is the author of this knowledge , so he provides what is necessary for us to attain it . viz. the outward ministery of man , and the inward work of his spirit . . for the first , we have the eunuch sitting in his chariot , and reading a place in esay , and being desirous to know the meaning of the place , god provides him a minister , philip , to expound it to him . and so , when cornelius was continuing in fasting , from the fourth hour to the ninth , and falling to prayer , god sent peter to him . . for the second , our saviour hath promised on gods behalf , that god shall give the holy spirit to them that ask him . so that the outward means being diligently performed on our part , we may rest assured that god will perform his part . christ in the gospel perswades the pharisees , and us in them to search the scriptures , to come to the true knowledge of him , and so to life . that which remaineth god will supply by the unction of his spirit , there will be no defect on his part , provided that we look to ours . but the fear is on our part , and it appeareth by the commandment here laid upon us , that we are not willing ; for a good man is a law to himself : but we have a commandment to stir us up to knowledge . now further in this , as in all the other commandments , we are to consider two things . . that which is commanded , knowledge : of which we have now spoken . . that which is forbidden , ignorance : of which in the next place . the affirmative , and the negative part . in the affirmative is commanded . . knowledge . . a rich measure of it , according as our vocation will permit , non solum scire , sed etiam bene scire . and in this negative two things are forbidden . . ignorance . . light superficial knowledge , for the rule in divinity is , peccatum non tantum est appetitus malorum , sed etiam desertio meliorum . where fulnesse is commanded , not onely emptinesse , but scarcity is forbidden also . so not onely ignorance , but a light , fleeting and superficial knowledge is forbidden . ignorance , the church of rome is taxed to justifie it , though it cannot be found that they are patrones of it , but onely faulty in allowing small superficiall knowledge in the people , yet if any man conceive , that ignorance of god is justifiable , let this perswade him to the contrary . . a sinne it must needs be , else what needed a sacrifice for it ? . if it had been a light offence , david had been uncharitable to pray to god to powre out his indignation on them that knew not his name . . it is not onely sin , but first the cause of it , and secondly the cause of punishment . . it is the cause of sin , for the prophet saith , the lord hath a controversy with the inhabitants of the land , for that there was no mercy , and the reason of that was , because there was no true dealing , and the reason of both was , because there was no knowledge of god , and presently after he tells them of their destruction for it . so the apostle , after he had reckoned up the offences of the heathen he concludes it was because of their ignorance of god. . ignorance is the cause of punishment . 〈◊〉 prophet faith , that the captivity of babylon was , because the people wanted the knowledge of god. and it is not the cause of punishment , but as it is the cause of sin . the wise man asketh this question , do they not erre that imagine evil ? there is no sin without error , therefore the planting of knowledge would be the rooting out of evil . non erratur , saith s. augustine , nisi ignorantia , men erre not , but for want of knowledge . therefore to both these points s. augustine hath a pertinent place . quia & ipsa ignorantia in eis qui intelligere noluerunt 〈◊〉 dubitatione peccatumest , in eis autem qui non potuerunt poena peccati , ergo in utrisque non est 〈◊〉 excusatio , sed justa damnatio , because ignorance it self was a sin without doubt in them that would not understand , and a punishment of sin in them that could not , therefore in both are condemned , neither justified . some there be that argue out of the acts , and excuse ignorance , alledging that place , that god winked at the times of ignorance , and so make it no sin , when it is as they call it invincible . ignorance excusable is fourfold . . in children before they come to years of reason and discretion . . in fools those that naturally want the use of reason . . in those that by sicknesse or disease are bereft of the use of reason . . where the means cannot be had to take it away . but this is not simply and altogether invincible , for the law of nature may teach them . he that hath the law of god in his heart ( as every one is some measure hath ) if he set himself to seek god , he shall surely finde him ; for god hath made his minde known to them that are careful to observe the rules of nature , habenti dabitur , to those that use the general light well , god will not be wanting in means of further knowledge . these may be excused , but the last , a tanto , from so much ; but not a toto from all . they are not absolutely without sin . but there two other 〈◊〉 of ignorance utterly inexcusable . . affectata ignorantia , affected ignorance , when it comes to that height , noluerunt intelligere , ut bene agerent , they would not understand to do well , and it is in them that know they are ignorant , and are unwilling to come out of it , but nectunt sibi argumenta , devise arguments to defend their ignorance . they will not know that they are workers of iniquity ; this is , cum . libenter ignorent , 〈◊〉 liberius peccent , when men are willfully ignorant , that they may sin the more freely , without check or remorse , when men shut their eyes against the light , and reject means of knowledge , saying as they in job , depart from us , for we desire not the knowledge of thy wayes . s. augustine saith , ubi non est dolus in inquisitione , ibi non est peccatum in inventione , where there is no deceit in enquiry , there is no sin in finding out : but many would ask his opinion , and he would answer , dolose quaesisti , dolose invenisti , thou soughtest fraudulently , and foundest accordingly , this it is in effect , when a thing is made plain to us , we will not have it plain , and so we continue in this kinde of ignorance . . supina ignorantia is the second , and that is a carelesse and wretchlesse ignorance , and this is the fault of these times : when a man hath ex quo discat , sed non vult discere , may learn if he will take the pains : but will not . and it is chiefly in them that either propter 〈◊〉 sciendi , or 〈◊〉 discendi , carelessenesse to know and slothfulnesse to learn , or ob verecundiam querendi , modesty in seeking after knowledge , will be ignorant still . of one of which the whole land is for the most part guilty . the second thing forbidden , is a light knowledge , contrary to the apostles rule , according as god hath dealt to every man the measure of faith : so that not onely the whole want of faith , but the want of the measure of faith is condemned . when a thing is commended to us in measure , not onely the not having it at all , but the not having the measure of it is a fault : and not onely that , but it is also required that according to our years and guifts our knowledge should increase . we must ( according to the apostles rule ) be men in understanding and children in malice . the prophet goeth lower , whom shall he teach knowledge , and whom shall he make to understand doctrine ? them that are weaned from the milk , and drawn from the breasts . this is as low as may be . therefore as we grow in years , we must grow in knowledge , and not be ever taught and never learning . to have precept upon precept ( as he speaks in the next verse ) line upon a line , here a little and there a little , not too much at once . ever learning ( as the apostle ) and never coming to the knowledge of the truth . and it is that which is inveighed against in another place , that the hebrew christians after much time spent in learning profited no better , but still needed to be catechized in the principles of religion . it was prophecied before christs time , that the succeeding ages should have great knowledge , as by daniel . they that be wise shall shine as the brightn 〈◊〉 of the firmament , and they that turn many to righteousnesse as the stars for ever , and by joel , i will pour out my spirit upon all flesh . and by esay , all thy children shall be taught of god , and great shall be the peace of thy children . and this was foretold of the primitive church by the same prophet . the people that sate in darknesse have seen a great light , &c. and the earth shall be full of the knowledge of the lord. s. paul was so confident of their knowledge in his time , that he asketh a question , not by way of doubt , but of full perswasion of it , and that not in small matters , but high mysteries ; know ye not ( saith he ) that the saints shall judge the world ? and in in the next verse , know ye not that we shall judge the angels ? and we may see that the corinthians were so forward in religion , that the women thought themselves able to dispute and teach the weightiest points in it ; so that the apostle is forced to make a prohibition to them , not to speak in the church , which argueth much knowledge , though too great boldnesse in them . in the acts of the apostles , we see aquila was but a tent-maker , yet he afterwards attained to such knowledge that he became a pillar of the church . the ecclesiasticall story makes mention of severus , that he was at first but of mean condition ; yet , afterwards for his knowledge was chosen bishop of a great see ( antioch . ) now if we consider these , and see how carefull they were to exceed in knowledge we shall think it an odious thing to be of the number of the ignorant . and if , that which the prophet speaks of , prevail not with us , ( i have written to them the great things of my law , but they were counted as a vain thing : ) because we may pretend the profundity as an impediment . yet let the tax upon the hebrews work shame in us , that whereas we should be past the principles , we have not that measure of knowledge in us . the extent of our knowledge must reach , as to a discerning quid verum , what is true , so to a giving of reason , quare verum , why it is true . to prove that we say or know , as the apostle ; and as our saviour speaks , to know our own shepherd and his voice ; or at least with s. peter , to give a reason of that we hope . yet is it not fit with our sciols , for the people to enter into dispute of controversies , of discussing great and hard questions : this is not required of them , but of timothy , and others to whose office and place it wholly belongs ; for in such things , sancta simplicitas est virtus laicorum , holy simplicity is a vertue in lay-men : yet as it is not required or expedient they should jangle about every quiddity , so must they not be like them , that know not , nor will understand , but walk in darknesse : nor such as will take upon them to check or controll their teachers , for herein they shew their own ignorance : for if the foundations be out of course , that is , the teachers , how can the building stand , and as chrysostome , if darknesse be upon the tops of the mountains , there must needs be mist in the valleys . before we leave this vertue of knowledge , it will be needful to adde a little concerning , . the object of this knowledge , and . such rules as are to be observed in the use of means to attain it . . the object is god , and his son christ jesus . of god the father we read , that no man hath ever seen him , and moses could see but his back parts , and when he did see them he hid his face , and was afraid . it is sufficient then for us to know him , as he is revealed to us in his word , and in his works ; and because our knowledge is to be referred to his worship and obedience , therefore so much is necessary for us , as that without which we cannot worship and obey him : more particularly we are to know him in the unity of his essence , and trinity of person , as also what he is to us by creation , providence , redemption , and what he requires of us to be done . therefore it is said , they shall know that i am the lord their god , which brought them forth of the land of egypt , that i may dwell amongst them . and in another place god proclaims himself by his attributes . the lord god , merciful , and gracious , long-suffering , and abundant in goodnesse and truth , keeping mercy for thousands , &c. besides which knowledge of god , in his nature , and attributes , actions , and relations to us , we are to know what we are to do for him , namely , we must have the knowledge of his will , both in regard of the general duties , what all are to do , and in respect of every one of us in a particular calling , what every one of us is to do in our several rancks and callings . . now concerning the rules to be observed , if we would come to this knowledge , it is well said of the heathen , ponenti 〈◊〉 , ponenda sunt media , means are to be appointed to him , that hath pitcht upon his end . in the use of which means the order stands thus , . impediments must be removed . . the rules of direction must be observed . . the impediments to be removed . the first is according to the wise mans rule , to 〈◊〉 from evil company , and to keep our feet from the paths of those , whose feet run to evil , such as do lactare homines , entice men to evil , and therefore as he speaketh in another place , cease to hear their instruction , that cause to erre from the words of knowledge . and the instructions that cause us to erre , or the impediments in that kinde that are to be removed are two fold . . in our selves . . without us . . within us , besides diverse others , is our own reason which must be rectified , else it will much hinder us , we must not do according to that which is set down in deuteronomie , the doing of every man that is right in his own eyes ; and as the apostle , walking in the vanity of our own mindes . and in this case we must cast down our imaginations , all our strong holds , and high mountains of carnall and corrupt reason , and bring them into captivity and obedience , as in the mysterie of the trinity , and the other high mysteries of faith . . the impediments without us are , . taking religion from our fathers onely by tradition , by inheritance as left to us by our elders . such things as our fathers taught us , we will do . our rule in this must be , scrutamini scripturas , search the scriptures , and receive nothing by tradition where we finde it contrary to this rule . . it is said of jehoshaphat , that he sought the lord of his fathers , and walked in his commandments , and not after the trade or doings of israel . the custom or fashion of the place or times is an impediment without us which must be removed , except it agree with our rule : for there are evil times , as the prophet speaks , and what fashions the people then used he shews the verse before . you shall not go haughtily , faith another , for the times are evil . and there are perilous times , as the apostle calls them , where evil examples and fashions by many are followed : but these we must leave . the rules of direction in the use of means follow next in order , of which ( because the means have been formerly handled ) we will speak the lesse . and . for them that desire to attain to this knowledge , this is a rule . they are to have a firm perswasion that this knowledge is absolutely necessary . that it is the unum necessarium which our saviour tells martha of . . that ( as christ also said ) first seek the kingdom of god , and the righteousnesse thereof , and all other things shall be added : so this knowledge is to be sought after in the first place , for we have no warrant that our other studies shall be sanctified , or other knowledge prosper without this : but if we look after this first , sanctification of the other will follow . vacate ( according to saint jeromes translation ) et videte quoniam ego sum deus , saith the 〈◊〉 . be at leasure , spend some time to know that i am god , we must finde a time , and that time must be our first , it may be at other times this knowledge will not be found . saint paul gives counsel to man and wife not to come together for a time , that they may give themselves to fasting and prayer , if then we must abstain for a time from indifferent things , then a majore , from things not indifferent but evil , when we spend our time not onely aliud agendo , but male agendo , as 〈◊〉 saith , not onely in things impertinent but evil . the athenians what other busines soever thy had , yet they spent some time to tell or hear novelties . and it were a shame to us if we should not do more then they in a thing so necessary . diligence in attaining it is also to be used , that we loose not this time . saint augustine gives a rule ( though a favorable one ) which may serve till a better come satis reputatur quis facere , cum tantum facit pro deo , quantum facit pro mundo , if a man spend , but as much pains for god , as he doth for the world , it is sufficient . and i wish we would do that , bestow but as much diligence in gods laws as on the poenall laws of a prince . for all the statuts of omri are kept saith the prophet , and all the works of the house of ahab , and ye walk in their counsels , we might attain to some knowledge , if we would take that pains to study gods law , which we take to do evil . if any of you want wisdome ( saith the apostle ) let him ask of god. and solomon the wisest among the sons of men , saith that it is a point of wisdome to know whose gift it was , how to attain to it . and therefore in the next chapter he makes his prayer to god for it . this prayer is also set down in the book of the kings , and ( which is more ) the text saith , that the speech 〈◊〉 the lord , that solomon had asked this thing . when we have attained to knowledge we must as is required in deut. . bring it into our heart ( that is past the brain ) . we must whet or catechize our children , for catechizing in the principles must be diligently observed , . we must talk of gods statutes , that is , use conference , . we must write them , which includes also reading , both fruitful . . we must binde them before our eyes , which implyes meditation , . we must bind it about our hands ( a thing unusual in these dayes ) but yet as in physick it is a rule per brachiam fit judicium de corde , the pulse comes from the heart to the hands , so in divinity , by the arm , practise and excercise is meant , and this is to binde it on our armes . it is a good way to make a conscience to practise what we know . saint bernard saith , quod datur 〈◊〉 , quod aperitur 〈◊〉 , id exerce , practise what we have attained by prayer and industry : for the contrary , not practising what we know , brings coecitates poenales for illicitas cupiditates , the heathen man saith , that he that hath an habit of justice , shall be able to say more of it then he that hath a perfect speculation of all the ethicks . so the meanest man that hath practised his knowledge , shall be able to say more of god and religion , then the most learned that hath not practised . it is in divinity as in other things exercitium signum est 〈◊〉 and so signum scientiae , practise is the signe of power , and so of knowledge . it is a true saying , that the best rule to judge of the consequence is by the antecedent , as if fear be wanting , there can be no love , if love be away , there can be no obedience , but especially if humility be wanting , there can be no saving knowledge . saint augustines prayer was , domine noverim te , noverim me , and adds that no man knows god , that knoweth not himself . and vera scientia non facit 〈◊〉 exultantem , sed lamentantem , true knowledge puffs not up , but dejects a man , and the heathen man could say inter sapientes sapientior qui 〈◊〉 , he is the wisest among the wise that is humblest , and he that hath a conceit of himself can never come to kowledge . aristotle in his metaphysiks saith , scientis est ordinare , he is wise that can order his doings , prefer every thing according to order ; as in divinity knowledge of god which brings life eternal , should be prefered before other knowledge which brings onely temporal profit . but we do contrary , for it is a common order with us , as to prefer private profit before publick , so to place temporal things before eternal , and the knowledge of the one before the knowledge of the other , which is a signe that our knowledge is not rightly ordered . the apostle saith , we must not be children in knowledge , that is , carried away with every false winde of doctrine , but must be rooted and grounded , that we may be stedfast in the truth ; not clouds without water , carried away with every winde , as saint jude hath it , and like waves of the sea , that is , carried with the tide , here with the ebbe , and there with the flood , as it is in our times . the last rule is , we must not hinder knowledge in others , either by authority , commandment , permission or counsel , but provoke others to it , and increase it in them as much can be . our knowledge must be to help others , and that three wayes . . in teaching them that are ignorant . . in satisfying them that doubt , and strengthning them that waver . . in comforting the distressed and afflicted conscience . and thus much for knowledge , the first duty of the minde . chap. vii . the second inward vertue commanded in the first precept , is faith . reasons for the necessity of faith . addition . concerning the evidence of faith , and freedome of assent . the certainty of faith . of unbeleif , addition . concerning the nature of faith . means of beleeving . of trust in god for things temporal . the trial of our trust . six signes of faith . the next inward vertue of the minde , is faith . this supposes a knowledge of the object or things to be beleeved , which being propounded sufficiently , as credible , our assent thereto is called faith , which rests upon divine authority , though it see not the proper reasons to enforce assent ; for seeing we cannot by meer natural reason attain sufficient knowledge of supernatural truthes , but that divine revelation is needfull , therefore besides natural knowledge , faith is necessary , which reecives them for this authority of the speaker . to explain this . there is in every proposition an affirmation or a denial . . sometimes a man holdeth neither part , because he sees that equall reasons may be brought on both sides ; and that is called doubting , . if we encline to one part , yet so as we feare the reasons of the other part may be true ; then it is called opinion . as agrippa was almost perswaded to be a christian , . if we consent to one part , that is called kowledge , which goes beyond both the other , and arises from evidence and assurance of the truth . knowledge is threesold . . by sense . . by discourse of reason . . by relation of other men : and this is properly faith . . knowledge by sense is such as was that of josephs brethren , that had seen him before they sold him into egypt , and therefore knew him . . knowledge by discourse . such as jacobs was , when he saw the chariots come out of egypt , he conceived straightway that his son was alive . . that by relation of others ; as jacob knew that his son yet lived , when his sons told him so . . for the first , when a thing cannot be present to the sense , then must we rely upon the third [ relation . ] the queen of sheba did first heare of solomons wisdome in her own land , before she came and heard him her self . . for point of reason , ther 's nothing absent from that , but that which is supernatural and above our understanding ; when a thing exceedeth the capacity of meer natural reason without divine illumination , as we see in nicodemus , a great rabbi in israel . for concerning mysteries in religion , the apostle saith out of the prophet , eye hath not seen , or eare heard , nor hath it entered into the heart of man : that is , they exceed both the capacity of the sense and reason , and therefore we must come to the third way , which is by faith ; for as job speaks . god is great , and we know him not , neither 〈◊〉 the number of his years be 〈◊〉 : therefore it must necessarily follow , nisi credider it is non stabiliemini , as the prophet assures us , if ye will not beleeve , ye shall not be established . and yet this restrains us not so far , but that after we have beleeved , we may search after a reason , that we may be able and ready ( as the apostle bids us ) alwayes to give an answer to every man that asketh a reason of the hope that is in us . for grace doth not annihilate and make nature voyd ; faith is aboue , and not contrary to right reason , it is as a greater light to the lesse , yea religio est summa ratio , it is the quintessence of reason , or reason exalted or elevated . but we are to use reason , as the hand-maid to faith , ( for faith must bring the understanding of man into captivity to the obedience of christ , as saint paul saith ) and we must expect from the holy ghost the teaching of these things , which our nature neither can nor is able to conceive . now faith differs from science thus . in science there is first an enquiry after the reasons and causes , and then the assent follows . but in faith there is first the assent , and then the understanding of that to which we have assented auditu 〈◊〉 , by the hearing follows . assoon as they heare of me they shall obey me , saith god. it is conceptus cum assensu , because the object of our faith is not propounded with such evidence to the understanding , as to constrain us to beleeve , but the will holdeth the understanding prisoner , and keepeth it captive . thus faith becoms a free act , an act of obedience ; whereas if things were propounded with that evidence that we could not distrust , there could be 〈◊〉 place for freedom of obedience in beleeving : god hath so ordered it , that matters of faith are propounded , as summe credibilia , highly credible , such that in prudence we may safely assent unto , yet not with that evidence which necessitates assent ; for then there could be no trial of obedience in beleeving , nor any pretence left for reward to beleevers , or punishment to unbeleevers . see the schoolmen generally , and master hookers 〈◊〉 . of the certainty of saith , added to his eccles-politic . with the heart man beleeveth , faith the apostle , belief being an act of the understanding , it should come first a mente , but he saith there , we must corde 〈◊〉 , for the will hath an especial act in it . now the reason why it pleased god thus to order the matter in production of faith is , because if reason of it self could have attained to the things pertaining to god , little or no glory at all had come to god by it . again , seeing matters of faith cannot be attained by reason , this shews the vanity of the wisdom of the flesh , and we may see how god doth confound and abase it . for in religion , the ground is contrary to that in philosophy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to beleeve , is the way of philosophy , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to beleeve , of divinity , at which lucian scoffed . for the warrant of beleeving or assenting before we know , something hath been said before : we will adde a little more in this place . saint cyrill in his fift 〈◊〉 . cyprian , chrysostome , and other of the ancient fathers prove against philosophers , that quic quid fit , fide fit , whatsoever is done , is done by faith . this appeares in all civill affaires wherein men go upon a civill faith , without certain knowledge of the things , and therefore much more in matters of religion , which are supernatural , may we live by faith . thus we see the husbandman , who though he sees the weather unkindly &c. yet fits himself to till and sow his ground , and bestows his cost , though he have no demonstrative knowledge , whether he shall reape any profit or no. and so the merchants , though their goods and ships are subject to storms , pyrats &c. yet they run the hazard , and adventure upon this civill faith , so in marriage , though some may be barren , yet they marry in hope to have children , and so in warfare , though the victory be uncertain , yet the souldier goes one to battel &c. the schoolmen after the fathers goe a subtiller way to work , and hold , that 〈◊〉 〈◊〉 , fide scitur , that we beleeve even those things we know : for by our senses and understanding we know many things , and herein they are our witnesses , which we beleeve , yet all confesse , that these witnesses are very doubtfull in many things . for the eye , which is the most certain and chiefe of all the outward senses , because it apprehendeth more differences , and apprehends its object after a more special and spiritual manner : yet they which are skilful in the optiques , reckon up wayes how it may be deceived , and what greatimperfections are in it . and for our reason or understanding , we see how uncertain it is in our younger yeers , and how we correct former errours , as we grow in years , when we are children we speak as children , reason as children , and conceive as they do , but when we are men we put away childish things . ploughmen cannot reason of the formall causes of things , because they cannot see them , but tell them of labour , that they can conceive , and so in respect of a more sublime understanding they come far short . and therfore we also may be deceived in things that are above us . and therefore the third way of knowledge that is by relation is necessary . the certainty of faith is grounded upon the condition and qualitie of the relaters , and hath onely two exceptions . . either against the authors , that they want skill , and are ignorant of the things they relate . . or else that they are such upon whose fidelity we cannot rely . now in either of these cases if the party relating want skill and cannot relate the truth , or is not honest , and will not , his testimony is not to be taken . so then there is no more certaine way then this , that whereas the knowledge of faith , and grounds of religion are to be built upon such witnesses , as want neither skill nor fidelity , but for their skill can , and for their faithfulnesse will deliver the truth , we are to embrace what they deliver as certain truths . the apostle saith not , i beleeve whom i know , but scio cuicredo , i know whom i beleeve . we know that whom we beleeve is amen , just and true . that cannot lie , a faithful witnes , it is a thing impossible for him so to do . and for the manner of giving his testimony . the termes in scripture are . dictum jehovaeh , and dixit 〈◊〉 , the word of the lord , and thus saith the lord. and because mans stipulation and promise is more certain then his bare affirmation , therefore god hath made promises to us , and his promises are precious , as the apostle saith . . and for our greater comfort and assurance hath confirmed his promise with an oath . . again , because if we have a mans handwriting , we give greater credit to that then toan oath , we have his own handwriting , written with his own finger . . and for confirmation of that he hath put to his feal . . and lastly , ( beyond which no man goeth , nor any man desireth more to strengthen a promise ) he hath given an carnest penny , a true gods penny as we call it . . now that which may be objected against this is , that the immediate voice of god is not now amongst us , and that which we heare is from moses , esay , saint matthew saint paul &c. yet this we must know , that though we heare it from them , being but men , yet did they not speake of themselves , not of their own braines , but as they were inspired by the holy ghost . and this saint peter tells us , the prophecy ( saith he ) came not in old time by the will of man : but holy men of god spake as they were moved by the holy ghost . for a prince usually speaketh not to the people immediatly from his own mouth , but by edicts and proclamations published by others in his name . and as the scepter or mace which is delivered to them that publish those edicts is a signe and token that they come from and for the prince , so the scepter of gods extraordinary power was committed to his prophets , apostles &c. the jews required no more then a signe of our saviour , which with them was the scepter . and our savionr desired no more of them then that , if they would not beleeve him for his words , yet they should for his works . and that if he had not done among them , the works which no other man did , ( those were his miracles , ) they mighe have been excused for their unbeleefe . upon which saint augustine saith , that either we must grant that they were done , or else , that without miracles all the world was converted , and became christians , which is a greater miracle then all the rest which he did , and so we must grant miracles whether we will or no. and this is our warrant that these men , the prophets and apostles came from god , and that god hath spoken to us by them . . the next quere is , whether he is able to performe those things which he hath promised by them . to that we say with the angell , that with god nothing shall be unpossible . the prophet saith , his hands are not shortned , it is able to reach all things . when moses mistrusted gods providence to feed men , saying shall all the flocks and the herds be slain , or all the fish of the sea be gathered together to suffice them ? god answered , is the lords hand waxed short ? thou shalt see whether my word shall come to passe or not . . lastly , for his will , take a place of a father for all , scio pcsse , scio scire , cupere , velle , for , the lord is good to them that trust in him , to the soul that seeketh him . that faith is necessary , may be thus proved , it is called the substance of things hoped for , and the evidence , ground , or demonstration of things not seen ; both which argue the necessity of it ; for in totis ordinatis , ( as religion hath its order ) the first part is substantia reliquorum , as the substance of a house is in the foundation , of a ship in the stern , of a tree in the root . the apostle compareth it to a foundation , and to a root , and he saith there is naufragium fidei , a shipwrack of faith , and so consequently it is compared to the sterne of a ship . if faith then be necessary , as the root and foundation of all religion , then without it nothing can be done by a christian , which is accepted of god , ad salutem , to salvation . if we stand , it is by faith . if we walk , we walk by faith , whatsoever we do , if we do it not by faith , it is not pleasing to god , ad salutem . and it is in this respect that faith is called , mater obedientiae , the mother of obedience , because all duties arise out of it . luther hath a saying , ( which is true if it be taken in a good sense ) that in faith all the law is fulfilled , before we have fulfilled any part of it in act , because it is the root from whence all christian obedience arises , and wherin it is vertually contained ; and therefore in regard of the necessity of it , it pleased god to reject all the high titles of the learned wise men of the world , as philosophers , &c. and to entitle his flock onely by the name of believers . and euseb. emisenus gives a good reason for it : for the first word of a christian is credo , and that which maketh him a christian ; if we be not faithful , then are we no christians . god giveth christians no other name then he gives to himself . fidelis est deus , god is faithful . and his son is called the author and finisher of our faith , and his word is called , sermo fidelis , the word of faith , and his family , the houshold of saith , and prayer is called by saint james , the prayer of faith . and saint paul calls the sacraments , the seals of faith . so we see that faith leadeth us through all duties : and not onely this , but that which hath bin said of knowledge , may be said of faith ; that it is the beginning of our blessednesse . our saviour saith to s. thomas , blessed are they that have not seen , and yet have beleeved . there is an apt similitude in the prophet to express this , i will betroth thee to me in faithfulnesse , and thou shalt know the lord. the inchoation of marriage is in sponsalibus , when hands are given , so are our sponsalia in fide in this life , the marriage is consummate in heaven . it is said , qui non crediderit condemnabitur , he that beleeveth not , shall be damned , nay further , ( as s. john hath it ) his sentence is not deferred , but it is gone already upon him , he is condemned already . therefore for the necessity of it we may conclude with the apostle . without faith it is impossible to please god. and the reason is , because there is no man but thinks it a disparagement not to be credited , and the greater the person , the more desirous he is to be beleeved . a private man would be beleeved upon his honesty ; and a man of greater state upon his honour ; the prince upon his own word , he writes , teste meipso , to argue the sufficiency of his word , and a disgrace he accounteth it to break it , and if any of these persons should not be credited on these terms , they would think that a great discourtesy were offered to them . if then there be a god , he must needs expect more then a prince , and consequently he may of greater right say , teste meipso , because he is above all princes . job saith , is it fit to say to a king , thou art wicked , or to princes , ye are ungodly ? though they be so ; much lesse to a good prince , and least of all to god. now he that beleeveth hath set to his seal that god is true . and on the contrary , he that beleeveth not , maketh god a lyar : and there can be no greater disgrace to god , then to say , he is a lyar. therefore s. bernard upon that place , impossibile est sine fide placere deo , it is impossible to please god without faith , saith , quomodo potest placere deo , cui non placet deus ? how can that man please god , who is not pleased with god : and such is every one that believes him not . and thus much for the necessity of faith . now we come to our rules . . as we have seen the affirmative , and what is commanded , so we must see the negative , and what is forbidden : that is unbelief . it is a note of the reprobate , to be children of unbelief , whether it be by the lifting up of a mans soul , as the prophet calleth it , by a proud imagination and conceit of our own reason , or by contempt , or any other kinde of wretchednesse , or carelessenesse , when we come to hold machiavels position , non curandum quid boni credat , sed quid faciat . and in this case they must be punished with that the apostle tells us , god shall send them strong delusions that they should beleeve a lie , for rejecting the truth . quia christum non crediderunt in nomine patris venientem , veniet alius nomine suo , & praevalebit , eique credent , because they beleeved not christ coming in the fathers name , there shall another come in his own name , and prevail , him they shall beleeve : so shall it happen to those that will not cleave to the truth , they shall be given over to the untruths of this world , and in the world to come , that punishment shall befall them , as it did to the lord , on whose hand the king leaned , that would not believe elisba that prophesied plenty . videbis , & non gustabis , thou shalt see it with thine eyes , but shalt not eat thereof ; for when he had seen that come to passe which the prophet foretold , he was troden to death , before he could eat or taste of that plenty . so shall they that are incredulous see the glory of others , but not communicate of it in the life to come . s. ambrose compareth such men to a coal covered with ashes , infidelitas non potest claram narrationem habere , nam sicut carbo cinere suo coopertus obcaecatur : it a & hi erroris tenebris circundati luce carebunt , unbelief cannot have a glorious narration , for as a coal covered with ashes is obscure , so the unbelievers shall want light being covered with the darknesse of their errour . . and as unbelief is forbidden , so is also resting in a small measure of faith . the apostle mentioneth a full measure of faith , and if we want that , or labour not to attain it at least , we are not of the number of the faithful , which our saviour speaks of ; i have not sound such faith , no not in israel ; and in another place , o woman , great is thy faith . there is a great faith . and that of s. peters was a little faith , when for want of it he began to sink , a faith mingled with many doubts . therefore we are to pray with him in the gospel , domine credo , adjuva 〈◊〉 meam , lord i believe , help thou mine unbelief ; and secondly , when it is setled , that it may be brought to a good measure , we are to pray with the apostles , lord , increase our faith . our faith must be in a full measure , we must endeavour for full assurance . interpreters think , that it is a metaphor taken from a ship under full sails . the holy ghost resembles man in this life to a champion , and therefore for his better defence advising him what weapons to furnish himself withall , puts faith instead of all weapons . as scutum fidei , the shield of faith , a special safegard against the devil and his fiery darts . and against the world , he saith , this is the victory that overcometh the world , even your faith . lastly , against the flesh , he willeth us to be sober and put on the breastplate of faith . and no marvel , for the author to the hebrews attributeth all the great atchievements of the saints to faith . besides we see that s. peters faith made his body so light , that he walked on the sea , and sunk not : and on the other side , our saviours hands were restrained , so that he could work no more miracles among the jews , because of their unbelief . so that it appears by this , that by gods own ordinance , he will have helps of our faith , or else he will do nothing among us : not but that he can work miracles without it , but that he hath so ordered and disposed it . and this proveth the necessity of the concurrence of our faith , with the mercy of god. if thou 〈◊〉 beleeve , all things are possible to him that believeth . the want of faith hindred the working of the apostles ; for whereas christ had given them power to cast out devils , yet they could not dispossesse the mans son , and asking the reason of our saviour , he tells them it was because of their unbelief . and this is more strange , seeing that in the case of the woman with the issue of blood , we do not finde that christ spake a word , but her faith cured her , as if it had been against his will , she conceiving , that if she could but touch the hem of his garment she should presently be cured , and christ not aware of it , her faith , as origen saith , vim 〈◊〉 christo , got her cure by force from him . and the same father compares faith to the loadstone , that by a hidden quality and vertue attracteth iron to it . neither is this to be marvelled at , for it prevaileth also even with god himself ; for the angel , when he perceived that jacobs faith was so prevalent that he would not let him go , nor he could prevail against him , told him that his name should be no more jacob , but israel , because he had power with god , and men . now if we be jacobs and prevail with god thus , we shall also prevail with men . we see that the woman of syrophoen . gave our saviour the foyl , and he was forced to say , o woman great is thy faith , be it unto thee even as thou wilt ; for indeed faith is so wonderfull a thing that it became wonderful to him to whom nothing else is wonderful , christ himself wondred at the centurions faith . to avoid errour we are to know , that divines make three kindes or degrees rather of faith . . general . . legal . . evangelical . and all these are necessary in their place and order . . the general stands in beleeving that god is , &c. he that cometh to god must . beleeve that god is , and . that he is a rewarder of them that seek him , and that he will finde means to bring them to felicity . and this was the faith of adam in paradise , and is supposed in the other two as the foundation of all religion . . the legal stands upon the law , and the belief of the promises and 〈◊〉 contained in it , with the punishments and the rewards thereof ; christ tells the jews of a faith in the law ; if ye had beleeved moses , ye would have believed me . this was peculiar to the jews before christ came , and is not proper for us . . the evangelical is the third , which is the belief of the gospel , whereby we trust and relie upon christ for 〈◊〉 of sins and eternal life , in the way by him prescribed in the gospel , which is by repentance and new obedience : which way they that walk in , are said to believe in christ , or to believe the gospel ; whereas to apply the promises absolutely , not performing the conditions is a meer fancy , and not faith in christ , or the gospel : because christ hath no where promised pardon or life , but to such as repent and lead a new life ; and therefore those that resolve not seriously so to do , and , as occasion is offered , do not put their purposes in execution , do nothing lesse then believe in christ , but turn the gospel into a doctrine of liberty . therefore saith , s. cyprian , quomodo se credere in christum dicit , qui non facit quae christus facere praecipit , how can any say he beleeves in christ , who doth not what christ commands him . and s. augustine de 〈◊〉 & operib . c. . saith , not onely that a good life is inseparable from faith , but also ipsam esse bonam vitam , that faith and good life are all one . and irenaeus before them both , credere in christo , est voluntatem ejus facere to believe in christ is to do his will. the object of all faith is the word of god , which , as it is said , profited not the jews because it was not mingled with faith , when it is was preached to them . so that there must be a mixture of faith with the word , for the word and faith continue the spirit of god in us . our saviour tells his disciples , that his coming upon earth was , fovere ignem , to cherish and keep fresh the spirit , which is there compared to a fire . s. john the baptist calls him the baptizer with fire , and the holy ghost ; and therefore it is , that s. paul adviseth , not to quench the spirit : and that which nourisheth it is in the next verse , despise not prophecy , which is lampas fidei , the oyl of faith . the word is the matter of this fire . if it come into a man , it is but as a lamp without oil , which flameth for a time , it is but a blaze in the hearers , when it is not mingled with faith , it bideth but a while if this nutriment be wanting . and it is wanting in the wicked , non quia dicitur , sed quia creditur , sicut credis ita sit tibi . non est semen immortale , nisi credas esse a deo , qui est solus immortalis . and this is the necessary use of faith . thus much for the first rule . the second and third rules are of little use in this commandment . the fourth rule is concerning the means to believe : about which we need not much to labour , because it is certain , that the first way whereby we come to believe , is the relation of others . the q. of sheba believed solomons wisdom upon report . and the reports of saints who reposed their whole confidence in god , may be able to perswade us , else ( which cannot be ) we must think that all the patriarchs and prophets were either unwise or dishonest , and their faith in vain : but they according to their own experience , left that which they found to posterity . thus the testimony of the church is the first motive and inducement to belief , though not the sole or the the principal , for this is divine authority , viz. the word of god derived and conveighed unto us by the church of god , into which our faith must be finally resolved , and ultimately terminated , upon which when our faith is grounded we may say as the samaritans to the woman that had related to them the passages between her and christ at jacobs well , now we beleeve not because of thy saying , for we have heard him our selves , and know that this is indeed the christ , the saviour of the world . and so we may say , we finde by experience the truth of what we have heard : therefore the proper and especial ground of faith is the word of god. faith cometh by hearing , and hearing by the word of god , as the apostle saith . and after it is preached , we must take the same course that we held in knowledge , or meditation and conference &c , to acquaint our selves with it , after we hear or read it , as it is in deuteronomy . but because he cannot be faithful in much , that is not so in a little ; and as christ saith , if we beleeve him not in earthly things , we shall come far short in the belief of heavenly ; therefore the learned have distinguished faith into fidem coelestium & terrestrium , by faith of heavenly and earthly . and the latter of these is a means or way to the former . therefore it being a way or preparation to faith , somewhat is to be said of it as a special and most effectual part of faith , and is rather to be called fiducia or confidentia then fides , confidence or trust then faith . it pleased god to prepare and make way to faith by the last of the two , that a man may repose himself , and rely wholly upon god : and he that can be brought to this etiam vacuo penu , when there is no hope of good , being unfurnished of all earthly means and help , will be able also to put his confidence in him for heavenly things . but when the storehouse of faith in earthly things is empty , we cannot be furnished with faith in heavenly . . now this faith or rather confidence in god is considered two wayes . . either he that hath it hath the means also ; . or he that hath it is utterly without the means . both here are enjoyned . if we have them we are to use them , because it hath pleased god to ordain them as ordinary means to work with ; as jacobs care was to provide for his family . and isaac said to his father , here is wood and fire , but where is the sacrifice ? abrahams answer was , deus providebit , god will provide the rest . if we do our parts , god will do the rest . we must not do as the tempter would have christ do , cast himself from the pinacle , when there was an ordinary way to come down from it , for this were to neglect the ordinary , and seek out for extraordinary means which is not warrantable . . and as we are commanded to use them , and not presume without them , so on the other side we are forbidden to trust in them , and rest upon them , whether it be in the private art we practise to sacrifice to our own nets , that is , to ascribe all to our own skill , or in our wealth , which job accounted as a great fault . if i have made gold my hope , or have said to the fine gold , thou art my confidence . if i rejoyced because my wealth was great , or because my hand had gotten much . or if our trust be in great men , as the prophet , who denounceth a curse against him that trusteth in man or maketh flesh his arm . and not onely in great personages , but in common-wealths , and the strength of them , and their chariots and horses . or in wisdom . let not the wise man glory in his wisdom . or in outward priviledges . trust not in lying words , saith the prophet , saying the temple of the lord , &c. or as ezekiel in ordinary coming to sermons , ( as the people did to his ) and so to rest , doing no good works , and reaping no fruit by them . but to use these things well , not trusting in them , which may be done . . by a right judgement of them . . by a right use of them . . for the first , moses saith , it is not bread that man liveth by onely , but by the word of god , his will and decree . in nature bread should nourish , but it is withall , if god give the staffe of bread with it . his blessing gives a nutritive vertue to bread , and this is the staffe . the psalmist look'd upon his bow and his sword , and yet could not be confident in them . i will not trust in my bow , saith he , it is not my sword that shall help me . and , except the lord build with us , and watch with us , our building and watching will be to no purpose . it is the lord that must give the staff of building , watching , nourishing , &c. else all our means will be used in vain , nothing can prosper without his blessing . every thing depends upon god , both in esse and in operari , as the schools say , and no second cause can work without the influence of the first cause ; and this must be our judgement concerning the means . . the right use , is the second , and this because the means are of no force without a blessing annexed , we are to seek for some thing further that may adde vigor and strength to them , which , as the apostle saith , is thanksgiving and prayer to sanctifie the means . and this thanksgiving and prayer are not to be formall . it was that which job feared in his sons : for he knew by his good education of them that they omitted not thanksgiving nor prayer every day , but feared that they performed not those duties as they ought , and therefore every morning he offered burnt offerings according to the number of them . and in doing thus we shall make the right use of the means , and be in the number of the saints , whose practise we shall finde in scriptures to be the same . jacob in reconciling himself to his brother , used all the means that could be , as in sending messengers before he met him , thereby to feele his affection towards him , not forgetting presents to make his way the better , and withal instructing his servants to separate his wives and children and droves in several stations , that if his brother should set upon one , the other might escape , yet for all this we see , that in the first place he giveth himself to prayer , thinking that all the means he used could be of little force , except god blessed the means , so in exodus we finde , that in the war with the amalekites , all things were provided , iosua made captain , and the battle set in order , but knowing that all this was not available without gods blessing moses went up to the top of the mount with aaron and hur to pray , and we see , that no longer then moses listed up his hands , no longer did the isralites prevail . we finde in the fathers two several wayes whereby a man may know and certifie himself whether his trust be more in the means then in god the author and giver . . quid primum in mente venit cogitandum , what first comes into a mans thoughts . . quid postremum , what last . . for the first , say they , when thou goest about any thing , cometh thy wealth first into thy minde ? or thy mony ? or thy charriot ? or thy horse ? or thy arm of flesh ? or cometh he that hath the prerogative of all these ? the first that first offereth it self to thy minde , trieth it and tieth it to it self , and all other are but secondary means . if there be first a calling to minde of god , it is probable that he is the ground of thy confidence . . and secondly , what we set down in our minds as our last refuge , and this is too commonly seen to be the means . the wiseman saith . the rich mans wealth is his strong city , which the fathers expound thus , when the justice and goodnesse of his cause , when god and good men , and all else forsake him , then will that stick to him ( as he conceives ) and help him at a pinch , and he is perswaded that argento respondent omnia , pecuniae omnia obediunt , when we are like to them ( against whom the prophet denounceth a woe , ) that devise iniquity , and worke evill upon their beds , and when the morning is light they practise it , because it is in the power of their hand . and indeed our nature is such ; that as long as means prevail , so long we trust in them . but when a man in the plenty of his means can say , i will do nothing against the truth , but for the truth , notwithstanding all my means , wisdome , freinds , &c. i will do nothing against a good cause , if the event conduce not to the glory of god , non est faciendum , i will not go about it , when a rich man shall be poor to do evill , and so a wise man foolish and ignorant in evill , then he hath a good warrant that flesh is not his arme , and that his trust is not in his meanes , 〈◊〉 god , though his means be many . nay when we can trust in god , though means be wanting . the greeks have a proverb , * while the pot seetheth their love seetheth , and so we can be content to hold out so long as our means hold out and no longer . and this is the cause that provoketh god in his just judgement to give the means without the blessing , as also to bring many things to passe without means . for as , where the blessing of god is , there it falls out , that mens bellies are filled with gods hidden treasure , there is thriving and growing , no man can tell by what means . so where he 〈◊〉 the means , it fares with them , as with those in the prophet , ye have sowen much and bring in little , ye eat but ye have not enough , ye drink but ye are not filled with drink : ye cloth you , but ye are not warme , and he that earneth wages , earneth wages to put it into a bag with holes , whatsoever means they use , it prospers not . and the experience of this we see in king asa , albeit physick be the ordinary means to recover health , yet because he sought to the physicians before he sought to god for help , his physick was accursed and he pined away . achitophel the oracle of wisdome and policy , gave wise counsel , but because he looked not up to god , god did not determine to blesse it , but ( as the text saith ) defeated it , and made the counsel of hushai to be taken and his rejected , and we see what became of him afterward , he seeing his counsel was not followed , sadled his asse , went and set his house in order and hanged himself . and so the wisdome of the egyptian counsellors became foolish , infatuavit cos god besotted them , the lord made them give foolish counsel . some put their trust in chariots , and some in horses , but we will remember the name of the lord our god , they have stumbled and fallen , but we are risen and stand upright . now as these ordinary means of clothing , food , physick , and wisdom are many times accursed , so god to shew how little he dependeth on secondary means , doth effect his purpose , somtimes without means , and somtimes contrary to means . as in the fall of the walls of jericho upon the blast of rammes horns . so gideon encouraged by the exposition of a dreame of a barly loofe , with three-hundred men with trumpets and empty pitchers in their hands and lamps within them put all the midianits to flight , and to run upon themselves . as also the great host of the syrians were put to flight , none pursuing them , but a panick terrour came suddenly uppon them , and a certain imagination that they heard the noise of chariots , horses , and a great army of the hittites and egyptians that came to aid the isralites . . seeing then that god gives the means when he will , and blesseth them when he will , it is our parts to trust in him , whether we have the meanes or no , and to be affected as king david was , though he were in the midst of ten thousand men armed and compassed round with them on every side , yet he would not be afraid , but as it is in the end of the next psalm would lay him down and sleep trusting in gods protection , and as moses counselled the children of israel , when the egyptians pursued them with their chariots , though their enemies were behinde them , and the red sea before them , and no way seen whereby to escape , yet to stand still and put their trust in the lord , and they should see the power of the lord , which they accordingly found . so the apostle describing a true pattern of faith , sets before us that of abraham , who had neither means in himself or his wife whereby to beleeve gods promise of a son , she being barren by nature , and having a dead womb , and he a hundred years old past child getting by course of nature , yet he staggered not , but was strong in faith , being fully perswaded , that he which had promised was able to performe , and therefore received the blessing in the birth of isaac . . and as we are thus to trust in god , though we see no means , so must we be far from the course of the wicked , who if god once fail them , do not onely despair of his help , but cast him off , and betake themselves to his enemy , and to unlawful means , and such are they , that despairing of gods assistance in their health , leave him and the lawful means , and flee to sorcerers , a thing utterly condemned by the prophet . we see that saul lost both the favour of god and his kingdom for conversing with a familiar spirit . . besides , there is a woe denounced against another sort of people , that ( as the prophet speakes , ) seek deep to hide their counsel from the lord , that thinke by their policy and deep wisdom , they can deceive god as they do men . . there are others that take advantage of other mens weaknes , and think that that which they get by over reaching others in bargains is their own , but the apostle tells such , that god is an avenger of them . . another unlawful means is , when we see other means failus , and that a good man stands in our way , then we do as those against ieremy , let us have devises against him , and percutiamus cum lingua nostra , let us smite him with our tongue that is , let us raise slanders against him , that none may credit his words , in this case , god will give eare to the prayer that ieremy in the subsequent verses made against such men . . there is yet another sort of people that are not in the right way , and that is of those which are married . in respect of themselves these men are confident , but when 〈◊〉 comes to , semen nosturm our seed , there their confidence falls off , and it is to be feared , that many that might have been saved in the estate of single life , have fallen from god , and hazarded their own salvation , by mistrusting that god will not provide for their children , wheras god saith , ero deus tuns et seminis tui , i will be a god to thee , and to thy seed after thee . in this point saint ambrose saith , plausibilis excusatio est liberis , sed dic mihi 〈◊〉 homo , an unquam a deo 〈◊〉 ut pater fieres , an etiam id petiisti , da liberos ut deum amittam , da liberos ut peccem propterliberos , it is a fair excuse for children , but tell me o man didst thou ever pray to god thou mightest be a father , or didst thou make thy petition thus , give me children that i may lose god , give children that i may sinne for them . i am sure , saith he , that you never said so , and yet this is the common practise . gehazi said not to naaman that his 〈◊〉 needed the talent , and two changes of rayment , but that there were two children of the prophets &c. and they needed them . and abraham himself hath , his blemish in this kinde , in that he was so careful for ismael . oh that ismael might live in thy sight . therefore as we are to trust in god and his means for our selves , so are we to rely upon his providence for our children also . . the fift rule of our exposition , directs to speak of the signes of faith , it is not enough that a man can say , credo in deum , i beleeve in god , we must have more particular signes of it . for as the apostle saith , all men have not faith ; therefore that of saint peter must be added , the trial of faith is much more precious then gold . . the first signe therefore of faith , is according to saint chrysostome , when a man is not ingeniosus ad causas , ready to pick quarrels , and to make excuses for not beleeving . how many causes might abraham have found out not to beleeve ? and that it was impossible for him to have had a son ? yet we see that true faith overcame all difficulties , so that he neither excepted against the promise in respect of saras barrennesse , or his own weaknesse , but credidit he beleeved . but among all the rest there was one exception which might have tried one that had been very faithful , and that was the long time he had been without a childe before and in his younger dayes , and therefore there was little hope for him in his old age . and therefore he might have concluded with them in the prophet . it is in vain to serve god , what profit is it to trust in him ? i will beleeve no longer . but this is against that rule of esay , qui crediderit ne festinet , hast and impatiency are no fit companions of faith , he that will see the event in hast , his faith is in vain . therefore our faith must not waver , if we see not the fruit of it speedily , but we must wrestle , as jacob did with the angel , and not let god go till we get a blessing from him , as was said before . we see that the woman af canaan weake by sex and an alien from the promise , though she received three repulses from our saviour , yet by not making hast she confirmed her faith to be true , and received the reward of a true faith , by obtaining what she desired . . the second signe is our freedom from worldly cares and thoughts , the ground of this is taken out of the great scripture of faith , when we run not a madding after worldly preferment , the scraping together of wealth , and seeking to have a portion in this life is an argument , that we are born citizens of this world , not as the saints and godly men that shewed themselves pilgrims in this world and that they sought another country , a heavenly country , and so god was not ashamed to be called their god. but a more particular and special example is that there of moses , who being in great possibility to be a prince ( for he should have been the onely son to pharaohs daughter ) yet we see his coldnes to the world , and to the preferment thereof was such , that he waved it , and chose rather to suffer affliction with his brethren , the people of god , then to enjoy the pleasures of sinne for a time , for so he accounted the preferment of the world . . the third signe is taken out of the . to the hebrews , from the definition of faith which is there called hypostasis or a substance , ( and thereupon the faithfull are called hypostatici ) now we know that a thing which hath substance is able to receive a great waight without shrinking or crushing . and such are the saints of god. david was hypostaticus , he would not fear though the earth be moved , and the hills caried into the midst of the sea , though the waters thereof rage and swell , and though the mountains shake at the tempest of the same , yet the lord of hosts is with us , the god of jacob is our refuge , as he concludeth that psalm . and in another psalm he sheweth the true 〈◊〉 of a true beleever , he shall never be moved , he will not be afraid , and his heart is stablished . but the condition of him that wanteth faith is otherwise . if there come but a gale of wind , saint peter sinks , when holy job on the other side in the fullnesse of this substance of faith can say , etiamsi occiderit tamen sperabo in illum , though he kill me yet i will put my trust in him . though god should punish him in his wrath , yet he would not leave his hold . . the fourth signe of a true faith is to establish the law , as the apostle speaks , and it is a plain signe and demonstration of an ill faith to make void the law , it must be a working faith , if not , it is but like putridum 〈◊〉 , a body without the spirit , dead , for as saint paul saith , with the heart a man beleeveth unto righteousnesse . the heart must kindle it , from the heart , saith the wiseman , come the issues and springs of life , and all the actions and operations of a man , and if no action , there can be no true faith . if the heart be once possessed with this belief , then , as the apostle speaketh , i beleeved , therefore have i spoken , then it will come into the tongue , and not onely so , but , as the psalmist , all our bones will speak , every member will make profession of it , for as it is said before , according to the physicians rule , judicium a corde fit per brachium , the heart makes the pulse beat , and that not by little and little , or in a long time , but presently , and so is faith when it is in the heart , it hath its effects presently , eadem hora sanatus , he that beleeved was healed the same hour . the prophet saith , who hath heard such a thing ? who hath seen such things ? shall the earth be made to bring forth in a day or shall a nation be born at once ? for assoon as zion travelled she brought forth her children . the prophet wonders at it , yet it is a signe of true faith . therefore what is their faith , that is not seen till they die ? 〈◊〉 then they must trust in god whether they will or no , all their life they will not , at their death ther 's no remedy . but it is not said , that the just shall die , but live by his faith . and i shall not pray with balaam , let my soul die the death of the righteous , but let my soule live the life of the righteous . . the sixth rule for exposition teaches us ; that we 〈◊〉 seek to strengthen the faith of others . saint paul , though strong in faith , yet desires to be strengthened and 〈◊〉 by the faith of the romans . and the contrary ( which is seducing others ) is not onely forbidden , but a punishment is also laid upon seducers . as we may see in deut. where we are commanded not to consent to such , and not onely so , but to be the first actors in his punishment . and thus if we labour to grow in faith our selves and to confirm others , then , as saint peter saith , we shall receive the end of our faith , even the salvation of our souls , and have this answer , vade & secundum fidem tibi erit , as thou hast beleeved , so be it done unto thee . this will be gods answer to us , and merces fidei est visio dei , the reward of faith is the vision of god , for in in rebus supra naturam idem est habere & videre , in supernatural things its all one to have and to see . we shall enjoy it credendo quod non vidimus , videbimus quod credimus , by beleeving that we have not seen , we shall see that we have beleeved . and thus much for the duties of the minde . now for the duties of the heart . chap. viii . the third inward vertue is fear of god. addition . of the seat of faith . reasons why god should be feared . of 〈◊〉 and seruile feare . how fear and love may stand ' together . the sinns 〈◊〉 . want of fear . . worldly fear . motives to fear taken from gods judgements . the signes of feare . vve have seen out of the apostle that saith must be in the heart , and the heart must beleeve , else there can be no righteousnesse , there must be a mutual affection of the minde and heart ; for if the heart love not , the minde will not long beleeve ; and if the minde beleeve not , the heart will not love long . faith in regard of the actus elicitus ( assent ) is an act of the minde : but in respect of the actus imperati ( as the schools speak ) which flow from assent , and belief , as love , fear , obedience , &c. so it is in the heart , and whole man , so that the duty of a christian may be called the work of faith , because it is commanded and produced by faith , though belief be the formal and onely proper immediate act of it . now the heart is the seat of the affections , and the affections are about such objects as are partly agreable to our nature , and such as we wish for and imbrace , and partly such as we desire not , but turn from . of the former sort are love , hope , joy , and of the other are fear , grief , hate . and god hath 〈◊〉 both of them to a double use , as those of the second sort to restrain us from evil , or after we have committed evil to torment and punish us . so of the former , either they are provocations to good , or after we have done well to cherish and comfort us for so doing . it is the work and office of faith to stir up these 〈◊〉 in us , the first of which is fear towards god ; and the reason is , because the word of god being the object of faith , whether we take it in whole , or in grosse , the five books of moses , or the four gospels , in all we finde punishments 〈◊〉 to such as should transgresse , which threatnings being 〈◊〉 by faith , must needs work fear to 〈◊〉 , and so they restrain from sin , or fear of the punishment in those that have offended , and so they stir up to repentance : for in the very beginning we see , faith had a word of threatning to apprehend . in what day soever adam should eat of the fruit of the tree he should die , and this was before the promise , that the seed of the woman should bruise the serpent head . now faith apprehended gods justice , which with his other attributes made it seem more fearful , and the conscience telling that an offence was committed by eating , fear must needs arise out of the consideration of it . and this is it which was remembred before in our saviours speach to the jews . if ye had believed moses , ye would also have believed me . first moses was to be believed , then christ , first the law , then the gospel . the first is a faith in gods justice . there is a manifest example of this in the ninevites , crediderunt deo , & timuerunt , they believed god and feared ; which is moses fear , a faith in gods justice . among many motives to fear given by writers , the chief is 〈◊〉 legis , the knowledge of the law , and this works contritionem , a grinding to powder by fear of that which the law brings into their hearts . and of this the psalmist speaks , telling us what is the true object of fear , my flesh trembleth for fear of thee , and i am afraid of thy judgements . this is the effect of faith upon the knowledge of gods justice . the reason why it pleased god to set justice and fear in the first place is , because before any thing can be effected , the impediment , and that which hindereth must be taken away . we cannot possesse god , and the reason is , because as the prophet tells us , there is a separation between him and us , our sins do separate between god and us : a partition wall , as the apostle calls it . now seeing there is a necessity to have god , and that this partition wall keeps us asunder , in the first place we must not build this wall higher , but we must cease to build sin upon sin , and look for christ to beat down that which is already built . that which causeth us to cease from sin is the fear of god , expulsor peccati timor domini , saith the wise man , we must not say , shall we continue in sin that grace may abound ? god forbid , saith the apostle . and this is the reason why god commandeth fear , because it maketh us to leave sin . besides fear there are two other affections which cause men to live well , though it pleased god here to make choice of fear : as . shame . . pain and grief . make their faces ashamed , o lord ( saith the psalmist ) that they may seek thy name : and for the other , vexatio dat intellectum , affliction brings understanding . if a man smart for any thing , experience will give him understanding . but we see that in the multitude of offenders there is no place for shame , and for pain we have terrenas consolatiunculas , poor worldly comforts , at least if not to drive it away , yet to season it , and therefore god foresaw that neither of these would strike so deep as fear . but fear ( which it pleaseth god to set before us , and to require at our hands ) is that affection which toucheth us neerest , and when other fail , fails not . examples we have of it in offenders . adam being naked , and clothed onely with fig-leaves , might have been ashamed , yet he walked up and down paradise confidently , and his humbling came not till he heard the voice of the lord , and then he was afraid . felix was a corrupt governour , and made no conscience of it , yet hearing saint paul discourse of justice , and temperance , and especially of gods judgements , he fell into a trembling . and this affection is not onely in men , but predominant in beasts also , and in those beasts which are most stupid and brutish . 〈◊〉 asse fearing the angel of the lord , notwithstanding all his masters beating fell down flat , and would not stir a foot to run into danger . nay , further the devils which fear nothing else , yet in respect of god , s. james tells us , demones credunt & contremiscunt , the devils believe and tremble . and therefore this must needs be a prevalent means ; and that man is far gone , and in a fearful case that feareth not . but it may be objected . that since god speaketh so much of love , why should we not be brought to obedience by love rather then by fear ? it cannot be denied , but that were a more acceptable way , but our case is so , that love will not prevail with us , for he that loveth a good thing must have knowledge of it , and that comes by a taste of it . now if his 〈◊〉 be corrupt , as theirs is that are feavorish , nothing can please him , but that wich pleaseth the corrupt taste , wholsome things are distasteful to him , yet ( though they love not those things that are good for their disease ) this reason will prevail against their liking , that if they take it not , their fit will be sharper , or their life shorter : so fear in them worketh more then love . and so is it with men , whose first taste in spiritualibus is corrupted . if love could cause us to taste spiritual joyes , fear were super fluous . but vain delights in earthly pleasures , ease and evil company have so cloyed and corrupted our tastes , that we are not able to desire that which is truely to be desired , and that which is hurtful to us we desire . and therefore there is nothing can alter our taste , but that if we continue in taking those earthly pleasures , and not take that which is spiritual , our fits will be sharper , and our life shorter : this fear is necessary to be set before us . to this may be added ; that to this love we are brought by fear , for odium peccandi , the hate of sin cometh from fear , for fear causeth us to abstain from sin , this abstinence bringeth a good life , and that , a good conscience , being possest with that , we shall be without fear , and have peace of conscience , which breedeth love to god and godlinesse . a timore bona vita , a bona vita bona conscientia , a bona conscientia amor . and love and fear in this respect are compared by saint augustine to a needle and threed , the needle tarrieth not , but bringeth the threed after it ; first we must fear , and that will bring love after it . discat timere , qui non vult timere ; discat ad tempus esse solicitus , qui vult esse semper securus , let him learn to fear that would not fear ; let him be solicitous for a time , that will be secure for ever . so we see that the use of fear is to restrain us from evil , and to procure love in us . the common definition of fear is , expectatio mati , the expectation of evil , upon which may arise a doubt to them that are not well versed in divinity . how a man may be said to fear god , seeing there is no evil in him , for he being wholly goodnesse it self , and the fountain of all goodnesse , therefore should not be said to be feared . but it is soon resolved . for god is not to be feared as he is god and goodnesse , and no evill in him , but ab effectis in respect of his judgements , the effects of his justice , they are first to be feared , and god secondarily . the 〈◊〉 why the effects of his justice are to be feared , are because in gods judgements concurre all the causes and motives that can by any means move fear , his judgement is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , malum formidabile , an object altogether fearfull . and it is in a three fold respect , for it is , . futurum , to come . . propinquum , neer . . vires excedens , exceeding our strength . . an evil past is not the object of fear , but an evil to come , and the greater it is ' the greater the fear is , and therefore after our saviour had reckoned up to his disciples , many calamities that should happen , he addeth , but the end is not yet , the greatest is behinde , though we suffer many things in this world , yet there shall somewhat befall us after , worse then those . . it is propinquum , because the armies of god are ever round about us , wheresoever we are , god is present , and in the midst of his host , and all things are naked and open unto the eyes of him with whom we have to do . and therefore if we do ill , he is ready and 〈◊〉 to see it , and his armies ready to execute vengeance upon them that do evil . . it is vires excedens . it must be a great matter of difficulty that must exceed our power and strength , but this doth ; and such a thing takes a deep impression , it terrifies us , when we can make no resistance . and this the psalmist by a question makes to appear plainly . if thou , o lord , shouldest be extreme to mark what is done amisse , who may abide it ? that is , none can . and therefore s. paul saith , do we provoke the lord to jealousie , are we stronger then he ? no ; our strength to him is but as stubble , not as the strength of stones , nor is our flesh of brasse , as job speaketh . this makes it malum arduum , hard and difficult , which is aggravated by these four degrees . . first , it is a punishment malum poenae , and there is a bar erected , and an inditement framed . we must all appear ( as the apostle tells us ) before the judgement 〈◊〉 of 〈◊〉 , &c. . this punishment will be fearful and strange , insolitum , without example ; fiery indignation , horrendum est incidere in manus dei viventis , it is a fearful thing to fall into the hands of the living god. . it will be malum subitum & repentinum , sudden and unexpected , sudden destruction , as travail upon a woman with childe , especially upon such as harden themselves . he that being often reproved hardeneth his neck , shall suddenly be destroyed , and that without remedy ; which is the last . no redemption till the utmost farthing be paid , that is never after this life ; for as god shews the uttermost of his 〈◊〉 in providing rewards for his 〈◊〉 ; so he will shew his infinite power in punishments for those that will not fear . besides all this we say in philosophy , timetur is qui malum potest infligere , he is to be feared that can bring evil upon us . now that god is able , appears by three things considerable in a party to be feared . . the first is authority . though a childe be a king , or a woman bear rule over 〈◊〉 , who in respect of themselves are but weak , yet in regard of their authority , they become terrible to us . and the lord is king over all the earth , let all the earth therefore fear him , saith the 〈◊〉 . and why ? an earthly kings wrath is as 〈◊〉 of death , and as the roaring of a lyon , then what is the wrath of the king of kings ? and besides , by best right he may challenge this fear , for being king of kings his authority is highest and above all others . and he is not onely a king , but such a king , as to whom all the celestial powers and principalities lay down their crowns , and fall on their faces before him . and therefore it was the song of them that overcame the beast , who shall not fear thee , o lord , and glorifie thy name ? the second is power . a man if he have a mighty adversary , though he have no authority , yet he is to be feared . might is to be feared ; and therefore we are counselled to be at peace and have good correspondence , and in no case to strive with a mighty man. if the mighty men upon earth are to be feared , how much more the mighty god , whose power as it exceedeth all other powers , so it hath compelled them that were mighty on earth to fear him . nebuchadnezzar when he perceived the power of god working beyond the course of nature , that three men should walk in a fiery furnace without hurt either to their bodies or garments , was so terrified and astonied , that he repealed his former decree and published another , and that a sharp one against them that should 〈◊〉 gods name . the like did darius upon the supernatural and powerful preservation of daniel in the lions den . and so we read that the people were astonied at the mighty works of our saviour . power breeds terrour then . . the last is his omniscience . no sin that we commit but he takes notice of them . my sinnes ( saith king david ) are not hid from thee . when moses saw no man by , he was bold to kill the egyptian . but when he perceived that some were privy to it , he feared and said , surely this thing is known . there is no creature but is manifest in his sight ; for all things are naked , and open before him . in respect therefore that he knoweth our transgressions , our fear is to be fixed on him . and this putteth a difference between the fear of god and the fear of man , which they call malum diuturnitatis custodem , an ill keeper of continuance , for the fear of god is bonus diuturnitatis custos , a good keeper of it . and now according to the first rule for exposition of the decalogue , we are to see in this what is commanded , and what forbidden . . here are commanded both the fears , servile and filial . . the first the school-men call timorem servorum , servile fear , such fear as servants shew to masters , a fear of punishment , and this is a good fear though it be ignorantly condemned by some . true it is , that the apostle saith , that the sons of god have not received the spirit of bondage to fear ; but the spirit of adoption whereby they cry , abba father : the spirit of bondage is inferiour to the spirit of adoption ; yet that spirit is better then the spirit of belial , or that of slumber , of which the prophet speaks , whereby mens eyes are closed . it is a maxime , that actio perfecta non recipitur , nisi imperfecte primo , there is no perfect action , but at first it is imperfect , and is perfected by degrees . it is a good thing to be a son ; yet it is better to be a servant , a door-keeper in the house of god , then to dwell in the tents of ungodlinesse ; better to be a hired servant then a prodigal son . it is good to be in canaan in the land of promise , but ( in the mean time ) it is better , to be in the wildernesse then in egypt . so fear and spare not , fac ( saith s. augustine ) si nondum potes amore justitiae , at timore poenae , do it , if not for love of goodnesse , yet for fear of punishment ; and his ground is out of a place in deuteronomie cap. . nothing brought the jews to the love of god , but the terrour they conceived out of the strange sights before them , yet god wisheth that they might have such a heart in them alwayes , that they would fear him : yet this was but a servile fear , procured by the strange sights at the deliverie of the law. . the second they call timorem filiorum , filial fear . this they illustrate by an example from the son of a poor man , that hath a reverend fear not to offend his father , though he be assured that he can do him neither good nor hurt . and these two fears are distinct and different . the first ariseth from the fear of punishment , and this from love , and may be called reverence . this is the fear , which the psalmist calleth clean , and endureth for ever , and thus we perfect , or work out our salvation with fear and trembling . the reason why , though we may and ought to obey god out of love , yet it hath pleased him to command fear , is threefold . . to overthrow the vain sp culation of some erroneous people , that dream of an absolute perfection in this life . the wise man saith , beatus qui semper pavit , happy is the man that feareth alway . and either there is no perfection in this life , or else fear is superfluous , he that cannot fall , need not fear . but because in this life there be degrees of perfection , and though we have obtained perfection of parts , that is , all vertues and graces required in a christian ; yet there are several degrees of perfection , wherein we must still be growing ; for a childe , though it have all the parts of a perfect man , yet it hath them not in that degree of perfection , which one of yeers hath attained to ; therefore this fear is alwayes necessary . none stands so fast , but he may fall , and therefore must alwayes fear . . inasmuch as the children of god often feel in themselves a feeblenesse in faith , a doubt in hope , coldnesse in prayers , slownesse in repentance , and a debility in all other pious duties , in some more , in others lesse , according to the measure of the spirit communicated to them , as it was in king david ; therefore fear is necessary to recover themselves , and he that looseth it not , his heart shall never be hardened , nor fall into mischief , as the wise man intimates , in the place before cited . fear is a good preservative for the heart ; though all other duties fail , yet if fear continue , we shall never need to despair . saint bernard saith , i know it for a truth , that for the keeping , continuing , and 〈◊〉 of the vertues and duties , which god hath commanded , there is nothing more profitable and available then fear ; when the grace of god is with us , and when it is departed , so that ther 's nothing left but fear ; yet this fear wil never leave us , or let us rest , till we have made our selves fit to receive it again , si deficit timor , deficis et tu , if fear decay , thou decayest with it &c. when we have recovered the grace that was lost , fear will preserve it ; for fear of a relapse will make us more circumspect . saint jerome calls it custodem omnium virtutum . . because the excellent duty of love , the effect of feare , might not fail and grow . carles , in the canticles the spouse fell asleep with her beloved in her arms , & when she awoke her beloved was gone , in her bed she sought him , but found him not , so that if there be not a mixture of fear with love it will grow secure , and fall a sleep , and lose her beloved . therefore that we may be sure to keep our love awake , when we think we have christ in our armes , there must be a mixture of fear with it . so for these three reasons fear is necessary even for them that think themselves in a perfect estate . and withall solomon tells us , the fear of the lord is the beginning of wisdom , so did his father before him and the same solomon concludes his book of the preacher , with fear god and keep his commandments , for this is the end of all , and the whole duty of man , and in another place he saith , it is fons vitae , the fear of the lord is the fountain of life , to avoid the snares of death . as faith is the beginning of christian religion , as the first principles are in every science in ordine credendorum , so is fear the first work or first beginning , in ordine agendorum , of things to be done : and as timor servilis , servile fear is the first work , so timor castus , a reverend and filial fear is the last worke and conclusion of all things . now wee have seen what is commanded , wee are to see what is forbidden . that is first want of fear , the effect whereof is hardnesse of heart ; which is of two sorts , the first being a degree or way to the second . . the first ariseth from the prosperity or present impunity of the wicked , which draweth with it an erroneous perswasion of our own freedom from danger . because sentence ( saith the preacher ) against an evill work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evill . they harden their hearts ; because wicked men escape punishment , and conclude with him in the psalmist , that god is like themselves , and thus the want of fear opens a way to all wickednesse , whereas they ought to have reasoned , as the apostle doth , that god deferreth his punishment , that we should not defer our repentance , and that he that hardeneth his neck being rebuked , shall suddenly be destroyed , and that without remedy , as the wise man saith . . the second is the absolute want of fear . there ought to be ever a proportion , between the object and the power apprehending . the psalmist saith , who regardeth deth the power of thy wrath , for thereafter as a man feareth , so is thy displeasure . our fear should be proportionable to gods wrath . but though we cannot fear in that proportion , etiamsi conteremur ad palverem , though we should grinde our selves to powder , though we should tremble till one bone fall from another ; yet some measure of fear ought to be in us , at least our fear ought to go beyond the precepts of men ; not be like those whose fear towards god was taught meerly by the precepts of men , esay . . math. . . if we fear onely when mans law punishes , our fear comes short ; the trial is , if we make the like conscience of those things to which mans law reacheth not , as of those which are forbidden both by the laws of god and man , other wise we are voyd of fear . now as the want of fear is forbidden , so on the other side to fear that we should not is also prohibited . the psalmist among other notes of the wicked sets this down for one , they were afraid where no fear was . and s. john saith , that the fearful , ( that for fear have transgressed ) shall have their part in the lake which burneth with fire and brimstone . and our saviour bids us not to fear them that can onely kill the body . pharoah was afraid the isralites should grow into a greater number then the egyptians , and therefore made edicts to kill the male children of the isralites . so jeroboam fearing that the hearts of the people would return to rehoboam their true lord , if they should go up to jerusalem to offer sacrifice , and therefore set up two golden calves , and brought the people to idolatry . herod was afraid that he should loose his kingdom , and therefore commanded to kill all the male children in bethlehem and the coasts round about , from two yeers old and under . and the jews were afraid , that if they suffered christ to proceed in his doctine and miracles , all would beleeve on him , and the romans would come and take away their kingdome , and therefore they conspired to put him to death . the wise man saith , quod timet impius id accidet ei , that which the wicked feareth shall come upon him . and so it happened in the four examples mentioned . the romans dispossest the jews of their kingdom . herod missed of his purpose , and lost his kingdom . jeroboams issue was rejected in the next generation . and the israelites increased and prevailed against pharaoh and the egyptians . seeing then that this duty of fear is so necessary , and that the prophet in the person of god tells us , that to him will he look that trembleth at his words , it stands us upon to keep this fear ever in our hearts . and the best motives to induce us , is to take to us the consideration of gods judgements , and to consider with the apostle , how fearful a thing it is to fall into the hands of the living god , for if he shall be extreme to mark what is done amisse , no man shall abide his wrath . . and the first is the consideration of the examples of the judgements of god in former ages , left upon record in holy scriptures . of which the apostle saith that al these things ( meaning the judgements spoken of him in the former verses of the chapter ) hapned unto them , for ensamples , and are written for our admonition . they should be our monitors , quot habebis jndicis dei historias in 〈◊〉 , tot habes conciones , the histories of god judgements in the scared scripture , are as so many sermons to us , to move us to the fear of god. as when we see his justice upon his angells , upon man in paradise , upon his whole posterity in the deluge , upon the five cities , upon the egyptians , upon his chosen people the jews , upon his own church jerusalem , and last of all upon his own , and dearly beloved son , in proceeding against him , in the fullnesse of bitternesse at his passion : insomuch as one of the fathers saith upon it , o magna amaritudo peccati qui tantam amaritudinem peperit , oh the great bitternesse of sinne that brought forth so great bitternesse . can we read and hear these things and not fear and tremble . . and as the judgements of former ages are to be considered , so those which are more neere ourselves , especially these three . . mala inherentia , those crosses that it pleaseth god to let us feele in some measure , as sicknesse , povertie , afflictions by bad children , and the like . . mala impendentia , those crosses which we do not feel at the present , but hang over , our heads , and which we have cause to fear may daily fall upon us , as pestilence sword &c. . malum excubans prae foribus , as they cal it the horrour of a guilty conscience , which is alwayes ready to accuse and terrifie us , in which regard god told cain , that sinne lieth at the door , though conscience seem to sleep , yet it lies like a mastive at the door which when the conscience shall be awakened will be ready to fly in our faces . . besides these , we should consider those tria novissima , as they are called , those three last things , death , judgement , and hell torments , first the terror of death which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the philosopher called it the terrible of terribles , this would make us to number our days , and lavbor to spend our time well , therefore moses prayed , that god would teach men to number their dayes , that they might apply their hearts to wisdom . . terror judicii , the terrour of gods jndgement after death , and what account we are able to give , when as the apostle speake , we shall appear before the judgement seat of god , which judgement seat cannot but be terrible . . if we consider the authority of the judge from whose sentence there lies no appeale , it is sententia definitiva , a definitive sentence . . in regard of his wisdom and knowledge of all our offences . omnia nuda , all things are naked in his sight , neither will he leave any of our acts indiscussed . i know your manifold transgressions , saith god. and he judgeth not as man , for man looketh on the outward appearance , but god looketh on the heart . he searcheth all hearts , and understandeth all the immaginations of the thoughs . . in respect of his omnipotency . he is god of all power and might , power belongs to him , saith the psalmist . if he whet his glittering sword and his hand take hold on judgement , he will render vengeance to his enemies . at his reproofe all the pillars of the earth tremble saith job . . in regard of his justice . he hateth all workers of iniquity , ther 's no corrupting of this judge . riches profit not in the day of wrath , but he will do that which is just , he will reward every man according to his works . . in consideration of the fearfull signes which will go before this judgement , which will be so strange and terrible , that as the prophet speaks , all the inhabitants of the world shall tremble , when the day of the lord shall come . our saviour describes them in the gospel . and saint gregory saith vltima tribulatio multis tribulationibus pervenitur , et per crebra mala quae perveniunt , judicantur mala perpeta quae sequantur , there are many tribulations which precede the last , and by those foregoing we may conceive of them which are to come . . lastly . in regard of the accsers , god himself and christ will be both judge and witnesse , i will be a swift witnes saith god. the angels , devils , our own consciences , our works , for they will follow us . the creatures which we have abused , and the wounds of christ , caused by our sinnes . . the third consideration is terror poenarum , the terrour of punishments , which is commonly divided into poena sensus & poena damni , the pain of sense and losse , the pain and grief we have in that we feel or in that we forgo . . in that we feel , christs fan is in his hand and he will thorowly purrge his floor and gather his wheat into his garner , but will burne up the chaff with unquenchable fire . the grievousnesse of these pains we shall finde , if we consider particularly what they are . . the sharpnes of them , there shall be fire . and as in this particular , so in the rest we may truly say , that the least of hell pains are greater then all the pains of this world put together , this fire shall far exceed that in the fornace heated seven times at the command of nebuchadnezzar . it is a lake burning with fire and brimstone . . there shall be darknesse worse then that of egypt . job calls it a land of darknesse , were the light is as darknesse . saint gregory saith ignis infernalis concremationem habet , lumen non habet , flanima illa comburit sed tenebras non expellit , the fire of hell hath burning , but no light , the flame of it burns , but expells no darknes . . there shall be noisome stench . and so much the materialls of this fire may intimate to us , wich is brimstone , as bad a smell as may be , besides as the bodies of the godly shall be a sweet smelling savour , so shall the bodies of the wicked yeild and send forth a noisome stench . there shall be hunger and thirst never to be satisfied . for the first our saviour denounceth this judgement upon the wicked , wo unto you that are ful , for ye shal hunger , for the other , the rich man ( mentioned by our saviour ) found the want of as much water as would lie upon the tip of lazarus finger . and for them both the prophet saith . my servants shall eat , but ye shall be hungry , and my servants shall drink , but ye shall be thirsty . . if you adde the company which the wicked shall enjoy ( notwithstanding there shall be many other miseries ) it will make the paena sensus full enough to cause fear in us . and they be the divills which torment them , and the wicked tormented , whose the cruelty and ghastly looks of the first sort , and the howlinglamentations and gnashings of teeth of the other , will make disconsolate enough their sense of hearing . for paena damni , this instead of much may be said . that as it is the chiefest good of man , and the height of his felicity to enjoy the infinite goodnes of god and his beatificall vision , so is it his greatest misery to be deprived of it . and though the wicked and reprobate love not god , nor desire to be united to him in respect to do him honour ; yet desire they to be in heaven , in regard it would be to their profit to enjoy eternal happines . the last consideration of the pains of hell , which is not the least , and hath reference both to poena sensus & damni is the eternity of their misery , for as they shall never enjoy the comfortable presence of allmighty god , so shall they never be freed from their miserable torments . and that this shall be eternal , we may see by the words of our saviour taken out of esay . where their worm dieth not and the fire is not quenched . and no doubt our saviour repeated it not five several times in one chapter , but to confirm the truth of it against all that should gainsay it . the signes of fear are these . . the first signe of fear is . if we give credit to that which is taught by them that have authority and knowledge for timor est credulus , as the heathen man said , fear is credulous or easy of belief , and if we be not desirous to busie our selves in questions and frivolous distinctions for this questioning of what we hear is a signe we fear it not , but do as they did , and said to moses . goe thou neer and hear all that the lord our god shall say , and speak thou unto us all that the lord our god shall speak to thee , and we will do it and hear it . . the next is diligence , negligence is an ill signe , qui timent dominum nihil negligunt , fear is very diligent . jacob being in fear of his brother , could not rest all night , but was either praying to god , or sending messengers to his brother or ordering his family . . another is humility . jacob fell seven times to the ground before he came to his brother . the philosopher saith , timor contrahit non intendit , fear shrinks up the heart it maks it not to swell . the wiseman hath a good medicine against pride . be not wise in thine own eyes but fear the lord. . the surest signe of fear is , the fear of sinne , which is all one with the fear of god. come ye children ( saith king david ) and hearken unto me and i will teach you the fear of the lord. and both these fears are joyned by holy job , of whom it was said . job was an upright man and one that feared god and eschewed evill , and as it was his practise , so was it his opinion , the fear of the lord is wisdom and to depart from evill is understanding , timor est fugitivns fear bids us not resist but fly , and he that fears cannot be armed sufficiently though he put never so much harnesse on his back . a thief being pursued , fear will make him demittere furtuns drop that which he hath stollen , or at least not have it about him . so if we fear god , we will be sure not to have sinne found about us , we will be afraid of that , lest it condemne us . and this is a sure signe . . the last is given us by moses . and now israel what doth the lord thy god require of thee , but to fear the lord thy god , and to walk in all his wayes , to love him and to serve him with all thy heart , and with all thy soul. and as we are to have this signe of fear in our selves , so are we to wish with the prophet , that all the earth may have this fear . let all the earth fear the lord stand in awe of him all ye that dwell in the world , and it is a fault where this desire is wanting . the want of this desire argues the contrary affection , that is turning others from the fear of god , which god condemns by the prophet and calls it strengthening the hands of the wicked . thus then we see that fear is the end of the law. chap. ix . the fourth inward vertue , is humility . the nature of it . the properties of it . of pride . the nature and degrees of it signes of pride . the punishments of pride . of forced humility . of counterfeit humility . the means of humility . the signes of humility . it is the property of him that feareth , to shrink . humility ariseth out of fear . saint peter hath , a place which fits this well . humble your selves under the mighty hand of god , upon which one of the fathers saith tanquam sub securi vehementi loquitur , the apostle speaks as if gods hand were lifted up with his axe ready to strike us , and we shrink down for fear . and so should a man do , cast himself down , and be content with whatsoever it shall please god to lay upon him , and such a dejection of our selves is the effect of fear . and this as it humbleth us towards god. my flesh trembleth for fear of thee , and i am afraid of thy judgements ; so the like effect it produced towards men , even from good men , when they were in fear of men . jacob bowed himself seven times before he came to his brother . the like we read of the wicked . benhadad king of syria , and his nobles , being stricken with the fear of ahab , girded sackcloth on their loins , and put ropes upon their heads , and came to him , and said , thy servant benhadad saith , i pray thee , let thy servant live . and if the fear of mans wrath work so upon us , much more ought the terrour of gods justice , that by it we should be presently cast down until we can say with prophet , adhesit anima mea pavimento & pulveri , my soul cleaveth to the ground , yea to the dust . we see also that the patriarchs and prophets have shewed this humiliation by putting on sackcloth , as judging themselves not worthy to be better clothed , and in throwing dust and ashes upon their heads , thereby professing themselves fitter and worthier to be cast under the earth , then to tread on the ground any longer . we must have that in truth , which they signified by those types and emblemes ; we must be even with the ground , and as the psalmist speaks , lay all our honour in the dust . when we are thus humbled , and have given all glory to god , and none to our selves , then followes our exaltation ; for when god hath brought us to the nethermost pit , and as it were to deaths and hels door , when we are at the very bottom of humility , and can go no lower , then are we fit to begin a foundation to build upon . we must first set our selves in the lowest room , and the master of the feast will bid us sit up higher . and this should be the true myrrour of every christian , the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or self knowledge which is to be commended , not in the sense the heathen took it , to know and see the excellency of himselfe , and so be puffed up , but to see the imperfections of our soules , and know our wants . pride never gets footing of us , but either for want of knowledge , or upon a false knowledge . and therefore the heathen considering the excellency and nobility of man , and having a false apprehension of gods justice , it was that which made them fall into that proud conceit , that the preaching of christ was foolishnesse , and for the same reason it became offence also to the jews , insomuch as when christ came to exalt and heal them , they were high and sound enough already . and therefore s. augustine saith , superbis phariseis viluit christus , christ seems vile to the proud pharisees . their pride made them have a base esteem of him . not that we deny , but that the nature of man is most excellent , yet withal remembring , that the more excellent a thing is , the worse it is if it degenerates . and therefore seeing our estate is so vile , and that it hath pleased god to vouchsafe us christians a better way , we are to follow it . and this is by the true knowledge of a man himself , wherein there must be . . humilitas mentis , humility in the minde or understanding , which is when the minde apprehends the infinite excellency of god , and our own basenesse ; and this belief of the minde will raise a sutable disposition in the heart , for from hence follows the second . . humilitas cordis , voluntatis , & affectuum , the humbling of the heart and will , &c. whereby a man thinks himself not worthy of food , apparrel , or any comforts of this life , but is abased in his own sight . this restrains the appetite of pride , which is to be measured by that which is in every man , and makes him not to exalt himself , seeing there is no excellency in him , and to say with the psalmist , o lord , i am not high minded , i have no proud looks , &c. we see then that the end and use of humility is to bring a man out of conceit with himself , and to cause him to resigne all his acts to the glory of god , and upon this the foundation of the building is to be laid . for as the heathen man said well , superbus miser est & indignus misericordia , a proud wretch deserves no pity . and in the prophet god saith , i have brought down the high tree and exalted the low , i have dried up the green tree , and have made the dry tree to flourish . and for this cause it is that our saviour saith , except men be humble and have no more pride in them then babes , there will be no entrance for them into heaven . though god can afford other things to men , yet gloriam meam alteri non dabo , he will not give his glory to any , we must be altogether emptied , before his grace can fill us . and thus much for the nature of humility . now for the command and prohibition : and first for the command , the affirmative part . the thing here commanded is the making our selves low in our own eyes , and it is defined to be an opinion or conceit of a man proceeding out of true knowledge of himself , whereby a man is vile in his own judgement . and to be made thus low it hath this priviledge , that we cannot fall lower , qui jacet in terris non habet unde cadat . rise it may , but lower it cannot fall , for their 's nothing under it . a man that stands may fall , qui stat videat ne cadat ; he that stands let him take heed lest he fall , but he that thus humbleth himself is out of this rule . the usuall phrases of the holy ghost against the high minded are casting down , hewing down , cutting down , but the humble that hath cast himself down already , feareth not gods casting him down , for he hath done it already , and his next hope is of exaltation : and this is a further priviledge this humiliation hath , that god hath made a promise of exaltation to this vertue . he that humbleth himself shall be exalted . as god in the beginning made all things of nothing , so he keepeth that course still ; to make high the things that are low , and humilitie the way to exaltation . in this humiliation there are three things included . . it must not be onely a bare base conceit of our selves and our nature , which goes no further then the brain , the object whereof is the majesty of god , but there must be also humilitas cordis , the humbling of the heart ; we must be christs disciples in this , meek and lowly in heart , we must assume nothing to our selves , nor desire any glory , but that god may have all : and say with the prodigal son , that we are not worthy to be called sons , the degree of a hired servant will be sufficient for us . . secondly , our appetite must be subdued and restrained , and be proportionable to the gifts which god hath endowed us withall . and this is against the common practise of the world , where men aspire and account themselves worthy of higher degrees then they deserve : and as s , bernard saith , quod adepti sunt nummis , meritis attribuere , what preferment they buy for money , they ascribe to their deserts . king david is a pattern for us in this point . domine , non est exaltatum cor meum , &c. lord , my heart is not haughty , nor mine eyes losty , nor do i exercise my self in great matters , or in things too high for me . but this is more proper to another place . . the third is , to think better of other mens abilities then our own , and not vilifie that which we see in others , and extol that which we think we have in our selves , which is far from humility . but we are to follow the apostles counsel ; in lowlinesse of minde let all esteem of others better then themselves . and this point also will fit another place better . . concerning the first of these which is proper to this commandment , as our humility must be hearty not superficial , so it must be of continuance ; as fear is the beginning and end of the commandments ; so there must be humility in the beginning , and humility to perfect all . for the first , god used never to work any excellent thing by any , but did first prepare him by humility . as joseph was first sold to the ishmaelites and then to potiphar , before he came to his place of honour . and moses was fourty yeers in egypt , and fourty yeers after that in 〈◊〉 , before those excellent things and wonders were wrought by him . the like we read of david and others . and this is a parte ante , this goes before exaltation and deliverance , both in this life , and that to come , to make us more sensible of our future condition , and endear the mercy of god therein to us . . the other is a parte post . our humility must continue to the end , as fear is continual , so must humility be : else it will befal us , as it did noah , who was by his fear preserved in the midst of a wicked generation from the general deluge ; but the flood ceasing , and he growing careles and destitute of his former humility and fear , fell so grossely , that he was a scorn to his own son . so lot , as long as he was in sodom , and hambled by danger , he kept himself in the fear of the lord ; but being high in minde in the mountain , where he thought himself safe from danger , he committed incest with both his daughters . the like may be said of king david , who being humbled by sauls persecution , kept himself in the fear of god ; but coming to the kingdom , and living in his palace , fell in a short time into two grievous sins , adultery and murder . and therefore s. gregory saith , perit omne quod acquiritur , si non humilitate custodiatur , all the goodnesse a man gets is lost again , if it be not kept with humility . and our saviour christ well knowing this , after he had taught to pray for remission of sins , the next petition he adds is , not to be led into temptation ; shewing thereby , that in the greatest peace and safety lies most danger : and therefore when our sins are forgiven , we must be most careful not to fall into sin again . much more might have been said concerning this vertue of humility , but this may suffice to have been spoken , because of the affinity between these two kindes of humility , and the two kindes of fear formerly handled . and now we come to that which is forbidden , the negative part . as humility is commanded , so pride the opposite to it is forbidden . pride and humility are thus considered ; let the offence be what it will which a man commits , yet humility overweigheth it and obtaineth pardon for it . on the other side , let a man do never so many good works , and yet pride weigheth them down , and choaketh them , and maketh them all of no value . it is one and the chiefest of the four impediments to gods service , three of which are formerly spoken of . . ignorance . . infidelity . . security . . pride . and this last taketh deeper root then all the other . it is the highest mountain that stood in christs way , and except john baptist take the pains to remove it , he can never come to us . this vice by the fathers is called , morbus satanicus , the devils disease , from its first original , as morbus gallicus is so called from the persons from whom first it sprang . it is highly descended , and taketh hold of them that are highly born ; for it was first born in heaven . ero similis altissimo , i will be like the most high. it was lucifers vaunt , he would have part of gods glory , and be above his degree ; and that made him fall . the devil hath knowledge and fear , but wants humility . and adam took this infection from satan , and we as his heirs . the devil , as he said of himself , ero , i will be ; so he told eve , eritis sicut dli , ye shall be as gods. he would not suffer them to be content with that honourable estate , in which god had placed them , but perswaded them ambitiously to seek an higher . the apostles came joyful and proud in a bragging manner to christ , and told him that the devils were subject to them , they gave not glory to god. but that which christ said to them may be an instruction to us ; rejoyce not that they are subject to you , &c. for i saw sathan falling from heaven like lightning , &c. pride consisteth especially in two things . either . a nobis , or . 〈◊〉 : to our selves , or for our selves , our own glory . and both these are comprehended in the speech of nebuchadnezzar , is not this great babylon , which i have built for the house of the kingdom , by the might of my power , ( there is the first ) and for the honour of my majesty , ( there is the second . ) if we assume any thing either as our own act , or for our ownglory , that is pride . of which there are divers degrees . . if we conceive that we have greater abilities then we have , ( which commonly is when we have none at all ) as the church of laodicea , that said she was rich , and had need of nothing , and knew not that she was wretched , miserable , blinde and naked . none are so subject to this as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , novices , that are green and shallow , and therefore apt to be lifted up with pride , and fall into the comdemnation of the devil . this is one degree . of this s. chrysostome saith , that it is no commendations for a servant to be humble , but if a man either for place or parts have wherewithall to be proud , and yet is humble , this deserves commendations . . the second degree is , when we esteem that little we have more then it is worth , when we conceive we are better then indeed we are : when ( as the prophet speaks ) we seal up great sums , and think that we are full of wisdom , and perfect in beauty . stretching our selves ( as the apostle ) without measure . this the devil makes use of , and either shewes us our selves by a false light , or makes us look upon our selves through a mist , whereby we seem greater then we are , making us drunk with self love , causeth us to see gemina objecta , & geminos soles , every thing seemes double to us , as to a drunken man. . the third degree of pride is , when we conceive that we are the causes of that good which is in us ; for it is a more excellent thing for a man to have a thing of himself , then from another : if we have it of our selves , we conceive the glory is the more . but the apostle nips this conceit , and abateth the edge of this degree of pride , by saying , what hast thou that thou hast not received ? . the fourth degree of pride is , when a man conceiveth , that though he have it not , yet he deserveth it , and ought not to stand to the courtefie of another . and this is also laid flat on the ground by jacob , who was as well deserving as any . o lord , i am not worthy of the least of thy mercies . all we have is of gods mercy , not of our own merit . the church of rome is charged with the two kindes of pride mentioned in nebuchadnezzar , and for our selves we professe , that we are so far from thinking that we have any good of our selves , that we say , we have received all from the father of lights . but how true it is that we so think will be tryed by these two things . . if we take it into due consideration , that whatsoever we have , we are not proprietaries , but dispensators and stewards , that we must not account of it as our own , but that there is a lord over us , that doth commit them to our good and orderly usage of them ; and herein we fail , by mispending our means and misimploying our gifts , as if we were owners and not stewards ; and if we be reproved , we are ready to say , it is my own , i may do what i will with it . . and secondly , if we know that we have no other propriety in them , but that they are onely committed to our trust , then if we consider , that when the owner calls for it we are willingly to restore it . and this consideration comes not seriously into the mindes of many ; for let but god withdraw any of his gifts , there is such murmuring and grudging , that it shews plainly they are not willing to restore them freely , and it is a hard task to perswade them , that they were but feoffees in trust , onely to dispose of them as it best pleased the owner . . another thing there is which makes us guilty of this sin of pride . if our gifts be but equall with other mens , yet if we imploy them better then others do , we conceive a greater excellency in us then others . and this was the fault of the pharisee , who boasted of the use of those gifts which god had given him ; as , abstinence , justice , chastity , and withall acknowledged from whom he had them ; for , o god ( saith he ) i thank thee , this gratitude was good : but then , i am not as other men , as this publicane , this spoiled the rest of his actions , he reputed himself more excellent then others , and in ascribing the use of these gifts to himself , he fell into contempt of his brethren . and this singularity hindered his prayer from being accepted : it is a sin not onely odious in it self , but a special impediment of gods grace . the common place of humility is very strange in these times , and why ? because the papists use it : but it were to be wished , that we would make use of whatsoever good thing they use ; for the forbearance and disuse of it , hath brought our religion to that passe it is come to . whether we consider those that live among us without any sense of god , or those that have eminent parts yet want humility ; we condemn that opinion of the church of rome , that any one man cannot erre ; they ascribe to man what is proper to god , and yet in our practise nothing is more common , then to ascribe infallibility to our selves , and others , whom we admire : and thus that pride which we tax in them , we practise our selves . so likewise it is usual among great men , they will speak in gods phrase , and as god saith , i will be gratious to whom i will be gratious , and will shew mercy on whom i will shew mercy . so they will prefer whom they will prefer ; and whereas god hath appointed to prefer whom he will without gifts , they will prefer without gifts : and lastly , whereas there are no merits with god , but all is ex gratia , out of favour , they will have no merits , but all favour , and so in all things they behave themselves not as men , but gods : and that comes because our hearts are lifted up , as the prophet there speaks . come we to the common sort , and in them we shall finde s. bernards seven notes or signes of pride , two whereof are in the soul. . pursuing our own counsel . . following our own will and pleasure . two in the mouth . . grudging against our betters . . disdaining and vilifying our inferiours . and three in outward things . . superbia habitus , pride of apparel . . superbia habitus , pride in our table . and . superbia supellectilis , pride in our furniture . in the means of grace which god gives us to beget in us humility and other graces , we shew much pride , as when we take a pride in praying , hearing , &c. and do herein affect the praise and applause of men ; but an higher degree is , when men reject those means of grace , especially when they resist the good motions wrought in them , and quench those sparkles which are kindled by the word , when it comes home to their hearts , as if they could have the motions of gods spirit when they please ; whereas they know not whether god will ever offer them the like again , and so this may be the last offer of grace . nay not onely in the means of grace , but even in the graces themselves will pride appeare , and whereas the objects of other sins are base and vile , even the best things and most excellent graces are made the object or matter of pride , cineres 〈◊〉 peccatorum , fomes superbia , when other 〈◊〉 are consumed to ashes , even out of those ashes will pride spring up , yea we are apt to be proud even of our humility . there is a pride in the crosse , when we are humbled under gods hand , we may be proud in that we are not proud , or not so proud as other men , or as we have been before . thus the greater our gifts are , the more secure we grow , and the lesse jealous and suspicious of our selves , and so are overtaken , as 〈◊〉 , david , 〈◊〉 , and others . therefore where the greatest gifts are , there is greatest danger , and therefore the greater watch ought to be kept , and where the richest prize is , there the devil will use his greatest power and subtilty to rob us of it . therefore the more any man hath received , the more ought he to humble himself , and watch that he be not overtaken with pride . . we will adde a little to that we have said , and that shall be concerning the punishment of this sinne . gods glory ( as one well saith ) is fiscus regalis , his chief treasure and exchequer into which the proud man breaks , robbing god by extenuating his glory , and taking it as much as he can to himself . but ( as the wise man speaks ) the lord will destroy the house of the proud , as he did pharoah , haman , herod , and many others , who were taken away even when they magnified themselves most of all . . or else god punisheth him by depriving him of the guist , which was the cause of his pride . his tongue shall cleave to the roof of his mouth , or his right hand shall forget her cunning . . or when he thinks he hath gotten strength enough , that he is able to leane upon his own staff , god suffers him to fall under every small temptation , because he seeks not to god for supply of his spirit , whereas by humility he might have withstood the greatest assaults . thus some of great parts , when they will be singular , as vnicorns , that will have no match , they break the net of humility , which should bring men unto god , by pride , and so god leaving them to themselves , they become the authors of heresies and errors . . or though it pleaseth god to let the gift remain , whereof they are proud , yet he gives not a blessing to it , but leaves it fruitlesse . some have been endued with excellent graces , but without fruit , they haue made no returne to god of his talents , not a soul gained unto him by them , whereas a man of mean endowments joyned with humility hath gained more then the golden tongue of an eloquent tertullus . . or lastly , ( which is the greatest punishment ) there is in the minde , ( as ost times in the body , as towards the end of a mans dayes , a palsy or an appoplexy ) a certain stupidity or numnesse , so that neither threats can terrifie them , nor perswasions allure them to repentance , but passe out of this world without the fear of god , or sense of his judgements , so that they die and perish like beasts . and god punisheth their pride with this dulnesse , lest they should feel , as saint paul did , a thorn in the flesh , which , as the best interpreters expound , it was a wrestling against pride . . another thing forbidden is forced humility , coacta humilitas , and such was that of pharoah . so long as gods hand was upon him and his people , and that he was sensible of the plagues sent by him , so long he humbled himself , and promised to let the people go : but when he perceived that the plagues ceased , he and his servants hardened their hearts , and grew to that height , that he said , who is the lord , that he should let his people go ? saint bernard describeth these kind of humble men thus ; vidimus multos humiliates , sed non humiles , we see many humbled , few humble . . counterfeit or bastard humility , spuria humilitas , for in every vertue besides the two extreams , there is that which hath the likelihood of vertue , which they call spuriam virtutem , wherewith many are deceived . thus some are naturally of a low servile disposition , which some take for humility , though it be nor , neither is it true humility to give in gods cause , and not to be stout in maintaining it ; for detrimentum veritatis non est ornamentum humilitatis , that which brings detriment to the truth , can be no ornament of humility . so to deny the gifts or graces of god in our selves is not true humility ; saint paul would have the ephes. understand his knowledge in the mysterie of chist , ephes. . . . and preferres the jews , of which himself was one , before the gentiles , gal. . . and all this without pride . in every one there is somewhat of god , somewhat of nature , somewhat of sinne ; now it s true , every man may see more sinne and corruption in himselfe then in another , and so may say with saint paul , i am the greatest sinner , tim. . . and may see that gift in another , which is not in himself , which he is bound to honour in him : but to prefer the gifts of nature in another before the gifts of grace in our selves ; is not true but counterfeit humility . so likewise is that hypocritical humility which some pretend for worldly ends , as that of absolom , who though he were the kings son , yetbowed himself to every one , and kissed him &c. whereby he stole away the hearts of the people , and rebelled against his father . sam . . now the means to humility are these , among many other . . the first is the considertion of the vilenesse of the composition of our bodies . saint basile saith , that mans life is a schoolehouse of humility , and his ground is upon that of the psalme , where the prophet comparing his body to the celestiall bodies , falls into admiration , why god did rather choose to put a reasonable soul into his body rather then into them . what is in man ( lord ) that thou art so mindful of him &c. and out of that place in genesis , where abraham acknowledgeth himself to be but dust and ashes . our nature is but a heap of dust , mingled with ashes . and the philosopher saith , that we are but a pot of choler and phlegme . and saint augustine saith , that it would be a prealvent motive to humility , if we would but take notice what manner of stuff passeth through our nose , ears , and other parts of our bodies nunquam tam turpe sterquilinium reperites , we should see there is no such dunghill as our selves . . another means is , the consideration of the estate of our souls . the humble publican took notice of it , when he said , god be mercifull to me a sinner . a father seems to correct the translation of those words well , by mihi peccato to me which am nothing but sinne . for it is many of our cases . we are such sinners , as that the apostle saith we are sold as slaves under sinne and in us , that is , in our flesh there dwelleth no good thing , insomuch that of our selves we are not able to think a good thought . and not onely so , but if we consider that we have so multiplied our transgressions , as that they are more in number then the haires of our head , insomuch as the burden of them is so intollerable that they are too heavy for us to bear . the consideration of these things will so humble us , that though the devill carry us into our own mountain and shew us any good thing in our selves , to tempt us with , we shall be able to say with jacob , we are not worthy of the least of gods mercyes , and that if we use the gifts we have never so well , yet to say , we are unprofitable servants , and that there is no gain to be expected from us to him , and with the prophet o lord righteousnesse belongeth to thee , but unto us confusion of faces , and lastly with king david . not unto us lord not unto us , but unto thy name give the praise , for thy loving mercy and truths sake . . a third is , the consideration of the crosses and afflictions which god either hath or may lay upon us : and this is a sufficient motive to humble even the wicked . this wrought upon king ahab ( of whom it is said that he had sold himself to work evil ) a blaze of humility , which was not unrewarded . and certainly this is no small means to work this duty , and so we are to think of it . king david said , it is good for me that i have been afflicted . because thereby he learnt gods statutes ; this drives us to god by prayer , and to the word for comfort , it maks us to enter into the house of mourning , and to exercise discipline over our selves , with other the like effects which it works . . lastly , the best and chief motive should be the example of our saviour ( of whom though there were many things worthy our learning and imitation in him ) yet he would have us chiefly learn this duty of humility . learn of me ( saith he ) for i am 〈◊〉 and lowly in heart . and so all his acts upon earth did testifie of him ; his preaching was humble . he sought not his own glory , hismiracles without pride , see thou tell no man ( said he ) to the cured leper , he begins his first sermon with , blessed are the poor in spirit his behaviour was humble , of which he left an example in washing his disciples feet , exemplum dedi vobis , he was humble in his birth , humble in his life : but his death was a true pattern of humility beyond all presidents ; he humbled himself to death , even the death of the crosse. saint augustine upon our saviours speech before mentioned , mat. . . saith , discite a me , non mundum fabricare non cuncta visibilia & invisibilia fabricare , non in ipso mundo miracula sacere et mortuos suscitare &c. sed quod mitis sum et humilis corde , cogitas magnam constituere fabricam celsitudinis , de fundamento prius cogita humilitatis ; learn of me , not to create the world , or all visible or invisible things , not to work miracles in the world , as to raise the dead &c. but to be meek and lowly in heart as i am . thou conceivest to erect a great fabrick of honour , first bethink thy self of laying the foundation of humility . and another father upon our saviours first sermon [ blessed are the poor in spirit ] ne contemnerent hominis humilitatem , placuit deo plura largiri in humilitate sua , quam in 〈◊〉 : qui igitur verentur humiliari se , 〈◊〉 ea facere quae secit deus , lest men should despise humility , it pleased god to bestow more in the time of his humility , then in his majesty , they therefore that are afraid to humble themselves , fear that which god himself did . and so we come to the signes of true humility . . the first signe of true humility appears in our tongue , by ruling that and forbearing to talk of matters above us . speak not proud things . and not onely so , but not to have them in our thoughts , but to be content to deport our selves according to that condition , in which god hath placed us . we must know how to be abased and how to abound , else god will mislike us , as he did baruch , who did quarere grandia , seek after great things . and therefore saint augustine saith , this is a true signe of humility ; when a man despiseth those things aswell which he might have , as them he would have . the second is , when we set before us for our object bona aliena et mala nostra illa ut aemulentur hac ut corrigentur , other mens good parts and our own evill , to follow their's and correct our own . when a man doth with the prophet , acknowledge his own sinne , and his own transgressions are ever before him : and not busie himself with other mens faults ; whereas the proud mans thoughts are bona sua , mala aliena the evil in others , and the good that is in himself . . another signe is , when a man is able to suffer the slander , backbiting and reproches of ill tongues , and not regard them , as king david did . as for me ( saith he ) i was like a deaf man and heard not , and as one that is dumb and openeth not his mouth : and in the next verse , i became even as a man that heareth not , and in whose mouth is no reproof . thus he shewed his humil ty , when he bare patiently the railing of shimei : christ being reviled , reviled not . . the fourth , not to do any thing that may be against gods glory , though it be to a mans own reproach and suffering in this world ; when he is willing to suffer any thing himself , rather then any dishonour should red ound to god or his church , by opening the mouths of the wicked psal. . . let not them that trust in thee be ashamed , o lord god of hosts , for my cause , let not those that seek thee be confounded through me . &c. . the last is not to rob god of his glory , or to give it to another . how can yee beleeve , saith christ , that seek glory one of another . the humble man , as the psalmist saith setteth not by himself , but is lowly in his own eyes , psal. . . this is evidentissimum signum appropinguantis gloriae , for before honour goes humility , as a proud looke before a fall , pro. . . chap. x. of the fift inward vertue , hope . hope and fear come both from faith . the several vses of hope . the nature and exercise of hope . of presumption and despair . reasons against both . means to strengthen hope . signes of true hope . spes hope . as the knowledge and belief of gods justice worketh in us fear and humility , of which we have spoken , so from the knowledge and apprehension of his mercy ariseth hope and love . after humility , we come to the valley of achor for a doore of hope , as the prophet speaks . when we have been brought to the valley of mourning , and have bin in fear and despaire , then will god open to us a door of hope ; so that in stead of the first spirit , the spirit of bondage unto fear we shall receive the spirit of adoption unto hope . now by conferring our strength and performances with the strict rule of gods justice , we finde it impossible , that we should hope for salvation , but by faith apprehending gods mercy it may be possible , it may be considered as attainable two wayes . either by our selves , . or by some other . . now concerning the former , if we look upon our selves , the effect of faith is fear , inasmuch as the object of it is gods justce , and so we can have little comfort in our selves , for this shews that it is impossible to us as of our selves , but as it is in the apostle , every mouth must be stopped , and all the world must become guilty before god ; ther 's little hope that way . . but we are not left alltogether to despair : for though it be impossible to us of our selves , yet if it be possible by another , if another way may be found , ther 's some hope faith reasoneth as the psalmist doth . hath god made all men for nought or in vain ? if he hath , then why falleth not his wrath at once ? and searching further for the cause why we are not consumed , we finde , that his mercy is the cause . it is of the lords mercy ( saith the prophet ) that we are not consumed , for his compassions fail not , and that the work of his creation is not in vain . then consequently a remnant there shall be , and god will have a tenth alwayes preserved to himself , and the holy seed shall be the substance thereof , and as it is in the gospell , there shall be a little flock , and we may hope that of that little flock we are . if the lord were sparing of his mercy , that might be a great impediment to our hope , but when we read that the lord waiteth to be gracious to us it setteth our hope in a better forwardnesse . now because that out of the gate of mercy all our hope cometh we are to consider upon whom god vouchsafeth to bestow this mercy , how they must be qualified . the prophet saith , he will thrust his face into the dust ( that is he will humble himself ) if peradventure he may have hope . and hope is given to them that fear , and are of a contrite spirit , and that tremble at gods word , spes timentibus deum , hope is a reward to them that fear god. and as fear is requisite , so faith much more . god shews this kindnesse to them that put their trust in him , and all they that put their trust in him shall not be destitute or forsaken . and when we hear god himself say , liberabo eum qui sperat in me , when the act of hope shall have such a reward , ther is good encouragement , and we may surely expect it . now to hope is to trust in gods mercy , and so the psalmist saith . my trust is in thy mercy , for that is porta spei the gate of hope there 's no entrance unto god but by this gate , and no issue of good to us but by it , for faith apprehending mercy hopeth , and the rather because there is such plenty of mercy promised to them that hope in god , that it will compasse them round . who so putteth his trust in the lord , mercy imbraceth him on every side . but it may be demanded how faith can beget both fear and hope , two contraries , or how two contraries can stand in one subject . to this may be answered , first we should not question it , in respect that the holy ghost hath put them together so often . the psalmist saith , the lords delight is in them that fear him , and put their trust in his mercy . again , faith breedeth fear in us , in respect of our weaknesse , and it breeds hope in respect of the mercies of god : so that they being contraries , non secundum idem , they may well stand together in the soule of a just man. for distinction sake . fides credit promissis , faith beleeveth the promise , and spes expectat credita , hope looketh for the things we beleeve . again , a thing may be believed and yet not hoped for ; as no true christian , though he hopes not for hell , yet he believes there is such a place . so the general truth of god , being the object of our faith , and containing many threatnings bringeth forth fear , and the mercy of god in his promises , being likewise an object of our faith , produceth hope . and so we see they are distinguished ab objecto , the one having gods justice , and the other his goodnesse for its object . s. bernard distinguisheth the three vertues , of faith , hope , and charity , by presenting to us three speeches , from each of them one . . faith saith , repositasunt bona , good things that passe the conceit of man are laid up for the faithful . . hope saith , mihi illa servantur , they are laid up for me . . charity saith , curro ad illa , and i so run to them that i may attaine them . and thus out of the faith of the gospel hope ariseth , as fear doth from the faith of the law. and therefore hope is called by the fathers , the isaac of faith . this vertue of hope hath two uses . the first is , that it is our anchor : for our life is as a sea , and our faith the ship . now when a man sailing in the sea of this life , feels his ship tossed with the waves of a conscience terrified with the justice of god , and is in the apostles case , when tackling and masts were spent , then fearing to be cast upon the rock of despair , he casts out this anchor . and it is called by some of the fathers our interim , that which stayeth us in the mean time , till god performs that which he hath promised to us . . the second use is , not onely to stay and support us , but also to stay and retain christ with us , and accordingly the precept is , custodispem , custodem christi . so the apostle counselleth us to take fast hold of it , and as when we are in danger of drowning , or falling into a pit , we cast from us whatsoever we hold in our hands , and take fast hold of whatsoever cometh first to hand to stay us , such an use hath hope . . and under this use may be another , that by hope thus holding and keeping christ here , we have a kinde of possession of heaven in this life , as a man may be presens absens , so a thing absent is present by hope ; and as it was said of fear , that it wrought humility , by removing all impediments , so it may be said of hope , that it fills the soul by making things absent and future to become present , and in a manner enjoyed here . and this is one thing which the philosophers never knew , that these which they called affections , hope and love ; are become virtutes theologicae to gods children , and the excellentest vertues in divinity : the reason is , because they make them good that possesse them . for our nature not being able to be a rule to it self , but directed by an higher and more excellent nature , whatsoever that is , which applyeth that rule to us , must needs bring some part of goodnesse to us : which hope partly doth in respect of the promises , and therefore is a vertue to us . this the heathen man expresseth by pandoras boxe , at the opening whereof all flew out , and onely hope remained under the lidde . therefore philo judaeus calleth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an inbred comforter , which forsakes us not when all other things have left us ; dum spiro spero , hope never makes ashamed . and in the regenerate hope hath the same use , as the prophet affirmeth ; i should utterly have fainted , but that i trust verily to see the goodnesse of the lord in the land of the living ; and in another place be saith , that his flesh resteth in hope . and this spes vitae immortalis hope of immortal life , as s. augustine calls it , is vita vitae mortalis , the life of this mortal life , and if we were without it : we should want breath . as the body lives spirando , so the soul sperando , and it is very true in the spiritual life , qui desperavit , expiravit , he that despaireth , is dead . now to conclude this first affirmative rule , we may say with the psalmist , o lord god of hosts , blessed is the man that putteth his trust in thee : which blessing in this life is , the certainty that we shall enter in with the bridegroom to the fruition of it in the life to come . and thus we have seen the nature , necessity , and end of hope . now for the first rule , concerning what is commanded and forbidden . our rule for faith and hope is not unlike to that of humility . . as nebuchadouozor daniel . . ascribed the building of great babel to his own power , and made his own glory the end of it ; so on the contrary ( as we shewed of humility ) we also say of hope , it makes god the author of all the good it looks for , and makes his glory the end of all . for first it makes us go out of our selves and trust onely in god , and wholly rely upon him , as the sole efficient cause of good , to us , we must wholly depart out of our selves , we must not conceive that there is any sufficiency in our selves , but that all our sufficiency is of god , not so much as to think a good thought , therefore much lesse to have a will to do it ; but that it is god that works the velle , and consequently the perficere , both the will and the deed in us . we must not ascribe any part or help to our selves ; for our saviour saith , sine me nihil potestis facere , without me ye can do nothing . upon which place s. augustine noteth , it is not nihil magni , but nihil omnino , not any great thing , but nothing at all , and not nihil perficere , that we can perfect nothing , but nihil facere do nothing at all . and as it makes god the cause and first beginning , so the last end too , by giving the glory of his graces in us to him ; and the reason is plain in the apostle , that no flesh should glory in his presence , but , as it followeth , that he that glorieth should glory in him . in the exercise of hope two things are commonly seen . . grief . . joy. joy because we hope for that which is good , and grief because the good we hope for is delayed . or rather 〈◊〉 , . joy , and then grief . if hope be true , it never suffereth us to be secure , but we shall be in a continual war. the apostle intimates to us , that we are warriours , when he adviseth us to put on the helmet of hope . and in the psalms king david is sometime beaten down , and sometime raised again ; sometime hope and joy are victors , sometime fear and grief . and seeing delatio boni , must have rationem mali , and that hope deferred affligit animam , afflicts the soul , it must needs be a great affliction to the soul , that when a man shall see that which was promised not onely deferred , but sometimes to happen clean contrary as when he looks for peace , then terrour and anguish to follow ; he shall finde not onely wicked men and enemies upbraiding him and saying , as they to david , ubi spes vestra , where is your hope ? but even his own reason shall make a probleme with his spirit within him , and tell him it is in vain to hope any longer . surely this must work upon men , for it worketh even in dumb creatures , though they shall not be partakers of the resurrection with us , yet because the deliverance of man is not accomplished , they are said to groan , and desire to be delivered . now the onely remedy for this is the consideration expressed by s. augustine , sustine illum , sustinuit te , si sustinuit te dum mutares vitam malam , sustine tu illum dum coronat vitam bonam , bear with him that hath born with thee ; if he have forborne thee whilst thou alterest thy ill life , forbear him whiles he crowns a good life . this hath great reason for it , which shall be afterwards shewed when we come to treat of patience . s. basil compareth the gospel to a net , and fear to the lead which makes it sink , and keeps it fast , and hope to the cork , which keeps it alwayes above , without the lead of fear it would be carried hither and thither , and without the cork of hope it would sink down under water : and the apostle shewes a joy in hope , and therefore wills us to hold fast the profession of our faith , without wavering ; and he gives a sufficient reason , for he is faithful that hath promised . and so all these are necessarily to be observed in this command of hope . another thing commanded is hope for earthly things . for as our saviour saith of faith , he that is faithful in that which is least , is faithful also in much . god exerciseth our faith in heavenly things by a faith in earthly things ; so it may be said of hope , if a man can hope for heavenly things , can he not hope for earthly ? and he that will not hope in god for the lesse , will not hope for the more . our saviour argueth from the greater to the lesse . god having given us a soul , providing food to preserve life , how much more will he provide food and raiment for our bodies ; and if he cause his sun to shine , and the rain to fall upon the wicked and ungodly , will he not provide for his servants ? qui pascit contemnents , non pascet colentes ? he that feeds them that despise him , will he not feed them that love him ? and our saviour prosecuteth his argument , that if god provide for the fowls of the air , and the lilies of the field , shall he not do it much more for man , for whose use all things are made and preserved ? therefore must we cast our selves upon god , and not trust to the proud , and such as go about with lies . the care for temporal things is lawful , so it be restrained within its limits , that is , within the lawful means and wayes which god alloweth . for terrena bene curantur , nil male agendo contra illa : so bene contemnuntur , nil male agendo propter illa ; we are careful enough for the things of this life , if we do not waste them , and carelesse enough of them , if we use no ill means to get them . we come now to that which is forbidden . the object of hope is bonum , and not every bonum neither , but that good which we see not , as the apostle speaks , it must be futurum . spes quae videtur non est spes , as it is in faith ; and besides , that it is futurum , it must also be possibile , and arduum , possible to be had , yet not with ease , but with some difficulty , to make us the better to esteem of it ; for if we could obtain it presently , we need not hope for it . and out of these two arise two extreams of hope , which are here forbidden . . presumption . . despair . whereas eternal life is propounded as a thing possible , arduum tamen , not to be attained without difficulty , there ariseth in our minde an affection , called presumption , whereby we apprehend it as possible and easy , and so neglect to labour for it , as a thing of difficulty , and thus presumption hopeth without hope . but to avoid this we must know , that the lords delight is in them that fear him , and hope in his mercy . this hope must be mixed with fear , in regard of the hardness : of attaining , ne forte reprobi fiamus ; as s. paul , though he had been taken up into the third heaven , yet feared afterward , lest he should become a cast away . so then , as there ought to be hope in regard of the possibility , so in respect of the difficulty we must not presume , we are not to presume of our selves , or of others . . not of our selves . for we are to know that of our selves we can do nothing , unlesse there be , gratia praeveniens , & subsequens , preventing and following grace , which is divinum auxilium , the divine aid : if these be wanting , our hope is meer presumption and folly . sine me nihil potest is facere , without me ye can do nothing , is sufficient to correct this humour : and s. bernard saith of the first , quaerere deum non potest anima , nisi praeveniatur ut quaerat . the soul cannot seek god without this preventing grace . and for the last , the psalmist saith , thy loving kindenesse and mercy shall follow me all the dayes of my life . so that whatsoever we do , all must be attributed to gods grace . gratiae divinae ascribitur omne quod prospere a nobis geritur , saith s. gregory , whatsoever is well done of us is all and wholly ascribed to gods grace . . we are not to presume upon the help of others , our hope and trust must not be put in man. put not your trust in princes ( saith the psalmist ) nor in any childe of man , and why ? because there is no help in them . not in abraham or israel , for they know not ; nor in saints or angels : for they are not clean in his sight . and therefore s. augustine saith , solus siduciam praestat homini apud deum , deus homo , it is onely god the man that gives man confidence with god ; for he is onely clypeus sperantium in eum , a buckler to all them that trust in him . god hath his ax in his hand ready to strike us , no creature is able to ward off the blow , it is onely this deus homo , christ jesus god and man , that is able to bear it off from us . . as a man may not presume of himself nor others , so neither may he presume upon god further then his word gives warrant . the word of god begetteth faith , and faith hope , so that there can be no hope without faith , nor faith without a promise in the word whereupon to build . david went no further , remember the word unto thy servant , upon which thou hast caused me to hope . and therefore it were a point of high presumption for a man to continue in sin , in hope of gods mercies , without repentance and amendment of life , whereas there is no promise of god , that unrepentant sinners should finde mercy . the other extream is desperation , which is opposite and flat contrary to presumption , and hope too ; for whereas true hope conceiveth a thing possible , though it be hard , and presumption takes it to be possible , but not hard ; despair thinketh it to be so hard , that it is impossible . despair is of two sorts . . the first is the epicurean despair . and it was the israelites fault . he smote ( said they ) the stony rock , that the waters gushed out , and the streams overflowed , can he give bread also ? can he provide flesh for his people ? s. gregory giveth us a note . because the israelites ex luxuria were not fed with quails , as their lust came upon them , presently desperaverunt , they despired of gods omnipotency , or of his care in protecting them and providing for them . and when a man conceiveth , that either the thing promised will be alwayes futurum , to come , or if it hath no taste at all with him , or that it is a thing not much to be esteemed , he giveth himself to sensuality , as s. augustine said , quia non possum habere quae spero , because i cannot have what i hope for , ( at my own will ) i will have those things which are contra spem , that is , those things which i can have in this life , which being present cannot be the object of hope , according to the epicures rule , ede , bibe , lude , post mortem nulla voluptas ; eat , drink , play , for there is no pleasure after death to be hoped for . . 〈◊〉 second is more to be pitied , but no lesse dangerous then the other , which is despair in gods mercy . the apostle was afraid lest the incestuous person should have been swallowed with this . this errour ariseth upon an imagination that there may proceed such evil from the creature , as god cannot master ; whereas it is most certain , that gods mercies exceed all sin . and this was cains case and 〈◊〉 . my iniquity is greater then can be forgiven . s. ambrose writing upon that place , saith , mentiris cain , cain thou lyest ; for if it were possible or lawful to think , that any one attribute of 〈◊〉 had larger dimensions then another , it must needs be mercy , that would be most transcendent , because it is an attribute which reacheth unto the heavens , whereas his righteousnesse standeth like the strong mountains , and his judgements like the great deep . therefore the school-men disputing the case of judas , whether his betraying of christ , or despair of gods mercy was the greater sin , they resolve that his despair was the greater , because it rejected the medicine of gods mercy and christs merits , by which the other sin might have been cured , and so it was simply incureable . despair not therefore , nor let the devil perswade thee , that 〈◊〉 is poor in mercy , and onely can forgive small sins ; for his mercy is over all his works . the means to attain and preserve hope are these . first to consider the end of our hope , which extends it self beyond this life . the wise man saith , when a wicked man dieth , his expectation shall perish , and the hope of unjust men perisheth , but the just hath hope in 〈◊〉 . the consideration of our end raiseth our hope higher then this life . and in another place he tells us , that surely there will be an end , and our hope shall not be cut off ; it ends not with our life ; and therefore s. peter ( quoting a place in the psalms ) saith , our heart shall be glad , and our flesh shall rest in hope . so that death doth not put an end to our hope . . to consider the examples of others . that the patriarchs and fathers lost not the fruit of their hope . our fathers ( saith the psalmist ) hoped in thee , they trusted in thee , and thou didst deliver them . they called upon thee and were holpen , they put their trust in thee , and were not confounded . and by these examples we should be quickened in our hope . for it is the devils policy to lay despair as an engine to entrap us ; perswading us , that there were never such sinners as we are , and therefore never were any in the like case with us , but if we look back into the scriptures , we shall finde him to be but a seducer in this . . a third is our own experience of gods strengthening us against former temptations , and of our own former deliverances from sin and danger , which may make us say with david , the lord that delivered me out of the paw of the lyon , and out of the paw of the bear , he will deliver me out of the hand of this philistine ; this is drawn from our experience , then which nothing vseth to be more prevalent with us . . but the chiefe means is that , which is formerly alledged , the consideration of the promise of god , and withall that the promise is sure , because he is faithfull that hath promised . and whatsoever is written concerning these promises aforetime were written for our instruction , that through patience and comfort of the scriptures we might have hope . and this hath been the especial ayme of the holy ghost , to strengthen our hope , in mentioning it so often in scripture . and it is onely god whose 〈◊〉 is factum est , whose word and work go together , therefore his promise is so sure , that he speaks of things to come in the preter tense , as if they were already done , de futuris in preterito . therefore nathan said to king david , transtulit non transfert , god hath taken away or put away thy sinne , not god will put it away . so saint paul , that he hath ( already ) raised us and made us sit in heavenly places in christ jesus ; because though it be not yet 〈◊〉 , yet is it as certain in respect of the promise , as if it were already come . now seeing god is good and faithfull , we may safely hope in him . there is one thing remarkable and true in the blasphemous speech of 〈◊〉 . thou trustest in egypt upon the staff of a bruised reed , on which if a man leane it will go into his hand : so fareth it with men that trust in other things besides god. the wise man saith , confidence in an 〈◊〉 man in time of trouble is like a broken tooth and a foot out of ioynt : in either of which there is little help , a waking dream , as the heathen said . our hope therefore is called 〈◊〉 viva , a lively hope ; for the worldlings hope is mortua dead , hath no life in it ; or at least spes mortalis , a mortal hope ; if we trust to it , it will fail us and either wound us , or make us ashamed , as they in job , job . . whereas true hope never makes ashamed , rom. . and then we may boldly say with the prophet , why art thou so vexed , o my soul , and why art thou so disquieted within me ? o put thy trust in god , for he is the health of my countenance and my god. there are certain signes whereby we may know , whether our hope be right , for there is fleeting hope , when a man thinks he hopes , but doth not , as a man may think he beleeves , but doth not . . the first is the signe which appeared in ezechias ; in his sicknes saith he , i beseech thee , o lord remember now , how i have walked before thee in truth , and with a perfect heart . to have been mindfull of god in prosperity , is a good ground for hope in adversity . . the second is saint johns . every man that hath this hope in him purifieth himself , keeps a pure conscience , doth not ( as they which presume ) make their conscience a receptacle of corruption upon hope . for , as the fathers say , conscientia bona custos spei if it be kept clean our hope is true and right . . the third is davids . hope in the lord , and be doing good , it must be active and doing good . the heathen call labour the husband of hope . there is hope the harlot , and hope the married woman ; now hope the wife may be known from the harlot by this , that she is alwayes with her husband , accompanied with labour . sacrificate sacrificium justitiae , et sperate in domino , offer to god the sacrifice of righteousnesse , and put your trust in the lord. there must be travaile and strife to do good in a true hope . . the last is saint pauls , who makes good hope to hold 〈◊〉 in tribulation . it is that which tries whether it will hold the touch or not , in silentio et 〈◊〉 erit sortitudo vestra , in quietnes and confidence shall be your strength , saith the prophet , esa. . . if we faint in adversity it cannot be true . the heathen call hope the blossom or bud of tribulation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the bud be nipt , nofruit can be expected , it will be but 〈◊〉 bastard hope : but if it blossome in tribulation , it will bring forth fruit in due season . the last of our rules is , that we should not onely have this hope in our selves , but provoke it in others also , it was davids desire , many shall see it , and fear , and trust in the lord. that all the people may trust in him . that the house of israel . the house 〈◊〉 . that al that fear the lord might trust in him . to the furtherance whereof he promiseth to teach the wicked , and tells the fooles that they deal madly in setting up their horn , that is , in trusting to themselves . and thus much for hope . chap. ii. the sixth duty is prayer . the end of prayer , gods glory . the necessity of it . the power of prayer . the parts of prayer . . deprecation . . petition . why god denies somethings we ask . . intercession . . thanksgiving , which consists of . 〈◊〉 . complacency . . promulgation . provocation of others . the excellency of praising god. the properties of true prayer . the helps to prayer . signes of faithfull prayer . of causing others to pray . now concerning prayer . vnto every affection there is an operation suteable ; and so every grace hath its proper 〈◊〉 and operations : besides which one grace usually depends so upon another , that one may be called the fruit and effect of another thus the fruit of faith is hope , and the fruit of hope is prayer , speioperatio , oratio , hope works by prayer . and so the property of hope is to 〈◊〉 us up to prayer , and the property of prayer is to be interpres spei , that is , to expresse the desires of our hope . in which respect , as the articles of our faith are summa credendorum , the summe of things to be beleeved , and the law summa agendorum , the sum of things to be done , so the lords prayer is summa sperandorum , the summe of things to be hoped . for the soul of man by considering and beleeving the judgements of god , being brought down , dejected , and humbled to the dust , and as it were struck dead , hath some life put into it again , by conceiving hope in his mercy : for which we must repair to god by prayer , and nothing better beseemeth a suitor for it then prayer and supplication . saint augustine saith , precibus non 〈◊〉 ad deum , the way to god is by prayer not paces . therefore that hope may be partaker of its object mercy , we are to know , that mercy is onely to be expected and obtained from god by prayer . and therefore saint augustine saith , ut descendat miseratio , ascendat oratio , let prayer ascend that mercy may descend ; and so there shall be a blessed entercourse between his mercy and our prayer . while we speak of prayer ( lest we mistake ) we are to conceive , that prayer consists not onely in that which we outwardly make in the congregation , which the prophet calls vitulum 〈◊〉 , the calves or sacrifice of our lips , but inwardly also , in lifting up the heart , as the apostle speaks , orabo 〈◊〉 , orabo mente , i will pray with the spirit , i will pray with the understanding , which is when the spirit ascends to god , which howsoever it be not heard by men , how vehement it is yet we know it is powerfull with god. we see the experience of it in moses . the lord saith to him , why criest thou to me ? though there be no mention of any word he 〈◊〉 . and this is principally and truely prayer , for without it the prayer of the lips prevaileth not . our saviour seemeth to taxe the scribes with resting in outward 〈◊〉 . when he quoteth a speech out of the prophet , this people draweth neer unto me with their mouth , and honoureth me with their lips , but their heart is far from me . and he tells his disciples in the sermon upon the mount , that it is not the ingemination of lord , lord that will gain the kingdom of heaven . and therefore saint augustine saith , hoe negotium plus gemitibus constat quam sermonibus , this work 〈◊〉 more in groans then words ; the spirit makes intercession for us with groanings unvtterable . . now the main end and scope of prayer is gods honour and glory . it pleaseth god by the prophet to account this as an especial honour done to him , that even as the eyes of servants look to the hands of their masters , and the eyes of an handmaid unto hand of her mistresse , so our eyes wait on the lord , untill he have mercy upon us , or , as saint augustine magna est gloria dei ut nos simus mendici ejus , it is gods great honour , that we are his beggars ; though it be of persons without the church , as in cornelius , whose prayer was accepted , act. . . or of persons within the church , yet out of gods favour by their sinnes , who call to god de prosundis , out of the depth of misery , psal. . . though the person be an heathen , yet his prayer inregard of the act it self is in some degree acceptable to god. and this he accounts as an addition to his glory , when we ackowledge , that what we have , we have not ●rom ourselves , but from him . besides , he takes it as a further honour to him , as an homage we render him , when we thank and glorifie him , either for benefits , or deliverances , and to encourage us to this duty , he addes a promise . call upon me ( saith he ) in the day of trouble , and i will deliver thee ( but upon what condition ? ) and thou shalt glorifie me . but this we may see set down most excellently by the prophet , where he particularly exacts the dutie from five severall sorts of men in one psalm , that are there mentioned , as more especially bound to god. . they that wander in the wildernesse and are harborlesse and in distresse and want , and are relieved . . they that are at the point of death , and are restored to life and health . . they that are in prison and are delivered . . they that are delivered from shipwrack . . they that are preserved from the hands of their enemies . these several sorts of men , as he there speaketh , when they cry unto the lord , he delivereth them out of their distresse ; and therefore he often reiterates this and saith , oh that men would therefore praise the lord for his goodnes , and declare the wonders that he doth for the children of men . and this deliverance by prayer hath three effects , whereby god is glorified . . when an humble minded man upon his prayer finds this deliverance , he is thankful and glad . . by this sinners ( seeing gods goodnesse in hearing the prayers of his servants ) shall be converted . the mouth of all wickednes shall be stopped . by all these wayes prayer brings glory to god. if then prayer bring such glory to god , and that without it god is like to be defrauded of a great part of his honour , . it concerns us necessarily to practise it : and that not onely in respect of god , but of our selves too . our saviour sheweth this by the parable of the widdow , and the unjust judge where her importunity prevailing with a wicked judge , shewes a majori , how powerful prayer is with god , a father of tender mercies , and that we ought to pray allwayes , and not faint . and therefore having a care that we should know how to pray , he himself who never did any superfluous act , and who is our advocate and daily intercessor with god. set down a form to our hands , to instruct how to pray daily . in the use whereof , that comes to minde , which chrysostom observes in his first book de orando deum , out of dan. . . where bodily death being set before daniel , if he prayed during thirty dayes , on the other side , tanquam si , as if the forbearance for that time would be the death of his soul , he chose rather to hazard his life , then to neglect his daily custome . in the law besides the observation of the sabbath there was a morning and an evening sacrifice . which was a type , and is explained by the psalmist to be prayer , prayer as incense in the morning , and lifting up of hands ( which is nothing else but prayer ) for the evening sacrifice . the fathers have for the most part written largely upon the necessity of this duty , and call it clavem diei , et seram noctis , the key to open the day and the bar to shut in the night . saint chrysostom calls it signaculum diei , the seal of the day , out of the apostle , who saith , that the creatures are good being sanctified by prayer ; else not , and so it is a seal to confirme a blessing of the creatures for the day following . and in this respect it is said , that our saviour blessed the loaves , by looking up to heaven , that is , by praying as also the meat at supper by blessing it be fore and singing an hymne of thanksgiving after . and this is no new thing , but a custome as ancient as abraham , as the jews record , who continue it still : the chief of the family first takes bread , and blesses it by prayer , and then breaks it , and the last thing is to take the cup , and then to give a second blessing ; this being so holy a practise , the whole church of the jews to our saviours time observed it as a thing most necessary : from which custome christ translated the use of it to his own supper . the apostle fits all the rest of the spirituall armour to some speciall part , as to the head , the breast , the feet , but specifies no part for prayer , because it is to cover all over , and to make all the other armour useful . therefore the fathers upon that place of epes . . . call it armaturam 〈◊〉 the armour of all other most necessary ; as if all the other were of no more strength , then if we were naked , if we put not on this . and they stile it also flagellum demonum , the devils scourg , athanasius is confident that the bare , but faithful recital of this ejaculation , exurgat 〈◊〉 , let god arise , and let his enemies be scattered , will make all the devils in hell to quake . and maximus another father affirms , that he ever found this verse [ hast thee , o god , to deliver me , make hast to help me , o lord ] effectual to deliver him from any temptation . and saint james prescribes no other remedy for afflictions then this , is any among you afflict d ? let him pray , even when humane hope fails , yet 〈◊〉 , for that which is impossible by our selves , is possibile per alium , possible by god , to whom we pray . and indeed it hath been ever of such power that it hath wrought miracles . . in the ayre . by it elias the prophet shut up the middle region , that no rain could come down for three years and six moneths , and he prayed again , and the heavens gave rain &c. . if we desire to see the like in other elements , we may in fire , by the same prophet , for he by prayer brought down fire , which consumed the captain and his fifty men . . in the earth at the prayer of moses the earth opened and swallowed up corah , dathan , and abiram , with their company . . in the water . at the prayer of moses the red sea divided it self , and the waters were a wall to the children of israel , and returned and covered the host of the egyptians . . and this efficacie it hath wrought not onely in the elements , but in heaven also . at the prayer of josuah the sun and moon stood still . . in putting to flight earthly powers also . at the prayer of moses , when he lift up his hands israel prevailed . david stayed the plague . by it hannah of a barren womb became fruitfull , the ninevits escaped the severe judgements of god ; examples are infinite , but these seem lesse , because it hath power over spiritual powers , death , and hell and sathan . . it hath power over death . ezechias having received a message of death , by prayer obtained fifteen years addition to his life ; i have heard thy prayer and seen thy tears &c. . over hell and the devill . our saviour tells his apostles , that by prayer and fasting the devills were to be cast out . . and lastly , which is the most remarkable , it overcometh god himself . we read that moses used no other means but onely prayer , yet god saith , let me alone that my wrath may wax hot ; as though while moses prayed god himself could do nothing against the isrealites , or as if moses by prayer had offered violence to god , and held his hands , quis tenet te domine , saith one , lord , who holds thee , that thou sayest let me alone ? moses his prayer did in a manner binde the hands of god. there is an almighty power in prayer , because it overcomes him that is almighty . but it may be objected , that how dare miserable men , dust and ashes , presume to speak to god , being so excellent and omnipotent ; and as jacob confessed now , being lesse then the least of his blessings . this is answered thus by one , non presumptione tua , sed promissione et permissione sua , god not onely permitteth it , but addeth a promise to them that use it , and commands us to call upon him . in the psalm before alledged , call upon me in the time of trouble , and i will hear thee . and saint peter and saint paul both confirm the truth of this , when they quote this of the prophet joel , whosoever shall call upon the name of the lord shall be saved . and the joyning of two places in the gospels will make us call on god with great confidence . every one that asketh ( saith saint matthew ) receiveth ; and that in saint john , whatsoever ye shall ask the father in my name he will give it you . there can be no more said then that every one that asketh shall have , and whatsoever you aske you shall have : whereas on the contrary , gods sury will be powred upon them , that call not upon his name . and as god is ready to promise , so is he also to perform ; yea so ready is he on his part , that he saith , before they call i will hear . to testifie this , he erected a mercy seat in the tabernacle : and when the temple was built , he gives it a name from this duty of prayer , the house of prayer , to shew how ready he would be to hear the prayers there put up ; and that not onely by his own people , but even by strangers too ; for whom solomon prayed at the consecration of the temple : and this was acknowledged by the persian king , who calls it , the house of the god of heaven . herein was the mercy seat placed , and the first part of the service was incense , which as we shewed before , is often interpreted to signifie prayer : and so it is intimated in the gospel , when we read that the people were without praying , while the priest was within at the typical worship , burning of incense . and as god had a seat of mercy then on earth , so hath he now erected a throne of grace in heaven , from whence , si ascendat 〈◊〉 , descendet gratia , if prayer ascend , grace descends . and because that we cannot have accesse by our selves , by reason of our sins , therefore order is taken , that we may have accesse per alium , by another , even by christ , who to assure us the more of the efficacie of our prayers , not onely in his flesh offered up prayers and supplications with strong crying and tears ; but still makes intercession for us ; and therefore in the revelation , he is figured by an angel that receives the prayers of the saints in golden censures , mingles them with incense , to make them acceptable , and so offers them up to his father . so that as he prayeth for us himself , so he makes our prayers acceptable , and therefore he makes us priests to god , to offer this spiritual sacrifice of prayer , and praises ; and , as it was promised , to pour upon us the spirit of grace and supplication , so it is performed by gods sending the spirit of his son into our hearts , whereby we cry , abba father ; which spirit helpeth our infirmities , and when we know not how to pray , makes intercession for us with sighes and groans that cannot be expressed . so that we have no reason to doubt of the 〈◊〉 of our prayers with god , but to rest assured , that god is highly pleased with them , and is ready and willing to hear us , and to grant what we ask according to his will. thus we see , all is performed on gods part . now for the duty it self . this duty of invocation here commanded contains in it two things . . a lifting up of our soul , a fixing of the minde upon god , as the authour and giver of all good . . a pouring out of our soul , a full declaration of our desires , and meditations , or what it is we require of god. invocation or prayer is divided into . petition , and that either for ourselves , which also is subdivided into deprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the removal of some evil . precation , for the obtaining of some good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or for others which we call intercession , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . thanksgiving , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the first part of petition is deprecation , that evil felt or feared may be removed ; and this is most properly and usually the matter of our prayer . is any man afflicted ( saith s. james ) let him pray ; and though hope apprehends nothing but good , yet the removal of evil hath rationem boni , and so may be the object of hope , and the subject of prayer . and this consists in three points . . vt malum avertatur , that evil may be turned away before it come , i beseech thee , o lord , ( saith the prophet ) let thine anger and fury be turned away . that gods wrath may be turned away , before it come upon us . . vt malum anferatur , that evil may be taken away after it hath seized upon us . deliver israel , o lord , out of all his troubles . 〈◊〉 being in trouble we may be delivered out of it : and this is called 〈◊〉 , deliverance . . vt malum minuatur , that evil may be 〈◊〉 . let thine anger cease from us ( saith the psalmist ) mitiga iram tuam ; when we pray for a diminution , that so we may be able to bear it . but as a necessary preparative to this , the saints have ever used confession and acknowledgment of sins . the prophet in sundry psalms runneth first over all his sins , sins of omission and commission , of thought , word , and deed , against god , his brethren or himself , by instigation of others , or of his own accord . for prov. . . he that covereth his sins shal not prosper ; that 's a dangerous saying : and in psal. . , . 〈◊〉 dangerous example ; till he had 〈◊〉 his sins , his bones consumed , and his moysture was turned into the drought of summer . so likewise did daniel make confession before he comes to petition . . the chief thing to be prayed against , maxime deprecandum , is to be kept from falling into sin by temptation . that we may not be winnowed by sathan . not to wish as commonly we do , i would i were out of the world , but as our saviours prayer for his disciples , i pray not that thou shouldest take them out of the world , but that thou shouldest keep them from the evil . and we desiring but thus , certainly gods promise will not be unperformed , for he is faithful who will not suffer us to be tempted above that we are able . and either our strength shall encrease with the strength of our crosse , or , as our strength , so our crosse shall diminish . the enemy shall not be able to do us violence . . we are to deprecate temporal dangers , as jehosbaphat did . we know not what to do , hoc solum restat , ut ad te oculos dirigamus domine , our eyes are upon thee , o god. and then in our trouble and distresse nomen domini shall be turris fortissime , the name of the lord will be a strong tower to us . but yet concerning temporal evil , we must stand affected as the three children were , who answer'd k. nebuchadnezzar , our god whom we serve is able to deliver us from the burning fiery fornace ; but if not ( because the promise and covenant is conditionall ) we will not serve thy god &c. and thus far and no farther went our saviour when he used deprecation , father if it be possible , let this cup passe from me : neverthelesse not my will , but thine be done . the second branch of invocation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , precation , which is the desiring of some thing that is good . there is no one thing more common in the psalms then this ; as , . give me understanding . so . establish the thing that thou hast wrought in us , &c. as the first prayer is to give what we want ; so the second is , establish and confirm it in us when we have it . . the third is that of the apostles , to our saviour , lord increase our faith in us . we must not keep at a stand in grace , but desire an increment , that we may grow in grace , as the apostle counselleth us . concerning this part of prayer , petition of the good we want , it is true , our desires are not alwayes granted ; for as christ answered the sons of zebedee , ye ask ye know not what ; so it may be said to us , we often desire 〈◊〉 that which is agreeable to our own humours then to gods will ; as chrysostome reports of a thief , who purposing to continue in his sin , orabat deum ut non caperetur , & eo citius capiebatur , he prayed that he might not be taken , and was taken so much the sooner , because he so prayed . therefore the rule we must follow , and whereon we must ground our prayer is that promise , quicquid secundum 〈◊〉 〈◊〉 〈◊〉 , whatsoever we ask according to his will , he will grant us : such are the graces of his spirit , and whatsoever is necessary to salvation , as the word , sacraments , publique worship , &c. these are that unum 〈◊〉 , which the 〈◊〉 so earnestly begged , unum petii a jehovah , one thing have i desired of the lord. he desired many things , but one thing especially , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dwell in the 〈◊〉 of god all the dayes of his life , to continue in the church of god all his life , where he might glorifie god , and work out his own salvation . whatsoever is absolutely necessary to these ends , we may safely ask , and be sure god will grant , and therefore our saviour tells us , that god grants his spirit to those that ask him , this is one thing which he will not deny us . now with these , or after these , we may pray for temporal things , that is , we may pray , first , for a competency , not for superfluity . the 〈◊〉 jacob prayed onely for food and raiment , and agur the son of 〈◊〉 prayes , give me neither poverty nor riches , but sufficientiam victus , a sufficiency onely , whereupon s. augustine faith , non indecenter petit , quia hoc petit , & non amplius , it is no unbeseeming prayer , because he asks onely so much , and no more . . we must desire them with condition , if god see it expedient , submitting to his will ; as christ , if it be possible , and if it be thy will : so did david praying for restitution to his kingdom . if i have found favour in the eyes of the lord , he will bring me again , &c. if not , here i am , let him do what seemeth good to him . he resignes all to gods will , and there is no more compendious way to obtain what we need , then to resigne all to gods pleasure , whatsoever means we use , or however we struggle , nothing will avail without this . now that which was mentioned before , concerning omnis & omnia , falls in best to be expounded here . it seems strange that every one that asks shall have , and that whatsoever he asks he shall have , seeing it is certain that many ask and have not . . we must remember that of s. augustine , that our duty is to pray however ; for as he saith , jubet ut petas , & si non petis displicet , & non negabit quod petis , & si non petes ? doth god command thee to pray , and is he displeased if thou prayest not , and will he not deny thee what thou prayest for , and yet dost thou not pray ? . we must know that the cause why we receive not , is not in his promise , but in our asking . ye ask and receive not , because ye ask amisse , saith s. james . for it is not a demonstrative signe of gods favour to us , to have all we desire granted ; for we see that the israelites desired flesh , and flesh god sent them , but is was with displeasure : for while the meat was yet in their mouthes , the wrath of god came upon them , and flew the mightiest of them , and smote down the chosen men of israel . and upon the peoples violent desire to have a king , god gave them one , but in displeasure . nay it is so far from a favour , that god sometimes grants the devils ( whom he favours not ) their requests ; as in the case of job and the swyne . . and as this is not an absolute signe of favour , so gods denying of our requests , is not alwayes a signe of his displeasure . this we may see in s. paul , who obtained not that he desired concerning the prick in the flesh . . one reason s. isidore and s. aug. give ; saepc multos deus non exaudit ad voluntatem , ut exaudiat ad salutem , god oft-times hears not many as they desire , that he may hear them to their good . , another reason is given by s. aug , god denies not , but only defers to grant , that we might by his deferring them , ask and esteem of them more highly . desideria delatione crescunt , & cito data vilescunt , desire encreaseth by delay , and things soon given are of light esteem : and therefore he adds , servat tibi deus quod non vult cito dare , ut & tu discas magna magis desiderare , god keeps for thee , that he will not give thee quickly , that thou mayest learn with more affection to desire great things . . a third reason is , that we might the more earnestly ask for them ; which our saviour intimates in two parables to us ; one of the unjust judge , and the importunate widow : and the other of the friend that called up his neighbor at midnight ; by both telling us , how much importunity prevails with god. . a fourth is ; god , though he gives not quod petimus , what we ask , yet he will give quod novit utilius , what he knows to be more profitable for us : as in the case of s. paul , my grace shall be sufficient for thee . . some things we pray for may be hurtful to us , ( as knives for children ) so as that non accipiendo accepimus , we are better by wanting then possessing them . chrysostome calls prayers for such things , childish and aguish prayers ; as s. aug. male usurus eo quod vnlt accipere , deo potius miserante non accepit , god in compassion lets not him receive , that which he meant to use ill . and therefore sometime to misse that which we conceive to be a benefit , is a blessing . and therfore we will conclude this point with a saying of s. aug. fideliter supplicans deo pro necessitatibus hujus vitae , & 〈◊〉 auditur , & misecorditer non auditur : quid enim infirmo sit utilius , magis 〈◊〉 medicus quam aegrotus , god in mercy hears , and in mercy hears not a faithful suppliant for the necestities of this life ; for the physitian knows what is profitable for the sick man better then himself . these reasons are from the matter of our prayers , others taken from the manner of our asking may be mentioned hereafter . the third part of invocation is interpellation or intercession , which is prayer either for the prosperity or against the crosses of others . the fathers seldome quote the fathers : but in this s. aug. cites s. ambrose . frater mi , si pro te rogas tantum , pro te unus orabit , si autem pro omnibus rogas , omnes pro te rogabunt , my brother , if thou only pray for thy self , one shall pray alone for thy self , but if thou pray for all men , all men will pray for thee . and s. gregory saith , quisquis pro aliis intercedere nititur , sibi potius ex charitate suffragat , & pro semet ipso tanto citius audiri meretur , quanto magis devote pro aliis intercedit , whosoever prayes for others , doth the rather pray for himself , and by so much the sooner deserves to be heard for himself , by how much the more devoutly he intercedes for others . s. chrysostome hath an excellent speech to this purpose . pro se orare necessitas cogit , pro aliis charitas fraternitatis hortatur : dulcior autem ante deum est oratio , non quam necessitas transmittit , sed quam charitas fraternitatis commendat : it is meere necessity that compels a man to pray for himself , but it is a brotherly affection that draws a man to pray for others : and that prayer is more acceptable to god , which is caused by love then necessity . this part of invocation hath divers branches . as we are to pray for all men . . for sinners , that have not sinned unto death , and there is a promise that prayer shall be heard . in which respect there is a prayer in our liturgie , first for them that are without the church , for their conversion , as heathens , jews , turks , hereticks , schismaticks : then for those that are in the church ; which are with us , and yet not of us , but are still in blindnesse and ignorance , or know but practise not . . we are to pray for them , that not onely are oppressed with outward afflictions , but inward temptations , and the 〈◊〉 of their sins . . for those that stand , that they fall not , but persevere . . for them that are our enemies and persecute us . and for this we have not onely our saviours percept , but the practise of holy men . saint gregory hum. . in evang. upon that place in jeremiah . . where god saith , though moses and samuel stood before me , yet my heart could not be towards this people , &c. asks the question , why moses and samuel are especially named ; and gives this reason , because the prayers of such are most powerful with god , who having received an injury , can presently pray for those that wronged them . now such are moses and samuel . for moses when the people were ready to stone him , presently prayeth for them . samuel though the people desired to cast off his government , yet saith , god forbid that i should cease to pray for you . and of these prayers it is said , that they shall return into our own bosome . they are very effectuall , for in these cases , qui pro aliis orat , prose laborat , he that prayes for others , labours for himself . . for kings and magistrates , as the apostle adviseth . . lastly , but most especially for the peace and good of the church . o pray for the peace of jerusalem , saith the psalmist , who also wished , that his tongue might cleave to the roof of his mouth , if he forgate to pray for it . the fourth branch of invocation is thanksgiving . invocation is for that we want and desire . thanksgiving is for that we have received . so that whether we be answered before we call , as the prophet speaks , when god gives before we ask ; or whether it be given us when we ask , in both cases we have cause to enter into this consideration , quid retribuam domino , what shall i render unto the lord for all his benefits . and indeed the chief end of all should be the glory of god. for , for his glory all things that are made were created : the seventh day when he had finished his work of creation was instituted for his praise and glory . and for this purpose man was placed in paradise to praise him , and after his fall mankinde had perished , and all things had been again reduced to nothing , but that god might have some to glorifie him . now it is plain that god takes and accepts of thanks as a great part of his glory . and therefore were the thank-offerings among other sacrifices for gods service and glory instituted of old ; and he that offereth me thanks ( saith god by the prophet ) giveth me glory : and the apostle , all things are for your sakes , that the aboundant grace might , through the thanksgiving of many , redound to the glory of god. that which the heathen said is true , gratus animus est meta benignitatis , gratitude is the end of bounty . and it is the condition of our obligation to god , and of gods to us . call upon me in i me of trouble , and i will hear you , there is gods , and thou shalt glorifie me , there is ours . the hebrews make thanksgiving to consist of four parts , according to the four words used by thankful persons in scripture . . confession or acknowledgement , confitebor , i will confesse , that we have nothing but that we have received from god. that our help cometh from the hills from no inferiour creature , from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the father of lights . nor must we conceal what we have received . saint augustine saith , that as he qui putat se habere quod non habet temerarius est , he is rash that thinks he hath that he hath not , so he qui non 〈◊〉 quod habet ingratus est , that confesseth not what he hath is unthankful . and therefore we must acknowledge them , as data not innata , as of gods gift , not of our own acquiring . . the second is contentment and complacency in gods gifts by a gratefull acceptation of what it pleaseth god to bestow upon us , complacui , i am well pleased . king david may be a pattern to us in this point . the lot is fallen to me in a fair ground , yea i have a goodly heritage , it liked him well , he desired no more . for as saint bernard saith spiritui gratiae contumeliam facit , qui beneficium dantis grata mente non suscipit , the undervaluing of gods blessings by not being content with what he sends us is a reproach to the spirit of grace . and it was the disease of the israelites fourty years together . of which saint augustine saith , de nulla re magis deum offendisse ille populus judaicus dicitur , quam contra deum murmurando , the jews offended god in nothing more then in murmuring against him . saint paul learned better that is , to be content in whatsoever estate he was . and his counsel was , be content with that ye have . . the next is promulgation or publishing to others the benefits we receive anuntiabo , i will declare . i will tell you ( saith the psalmist ) what god hath done to my soul ; and in another place he saith , he will not onely tell it in private , but publickly in the congregation , and in magna congregatione , in the great congregation : and ( that being not enough ) to all the people and among all nations . and yet higher , to his seed and posterity , and beyond that , to all generations to come . which he hath done , we see it . for as saint chrysostom saith well , optima beneficiorum custos est ipsa memoria beneficiorum , et perpetua confessio gratiarum , the best preserver of benefits is the memory of them , and perpetual thankfulnesse for them . . the fourth and last is incitatio , a stirring up or provocation of others to do the like . venite , o come let us sing unto the lord &c. saith the psalmist . and praise the lord o jerusalem , praise thy god o sion . and again praise ye the lord , sing unto the. lord a new song , and his praise in the congregation of saints . and his last psalm is all incitation , not onely to men , but to the creatures , to perform this duty . now as there is deprecation , or intercession , for others so this duty of thanksgiving is to be performed not onely for our selves , but also for others ; in which the first example we have in scripture is abrahams servant , after he had found a wife for his masters son , gen. . . so did daniel for the secret revealed , dan. . . moses composed a song for the deliverance out of egypt , exod . deborab and barak for the victory over sisera , judg. . and so saint paul usually begins his epistles with thanksgiving for others , as rom. . . cor. . . and cor. . ephes. . . to stir us up to this duty of praise , king david hath the commendation above all other of the patriarches for his exact performance of it , in all the parts above mentioned and in this respect was called a man after gods own heart , as samuel told saul . s. chrysostom examining why he was so stiled rather then abraham and moses and the rest , saith , he could finde no other reason for it but this , because ( god desires that his name should be exalted and praised above all ) he laboured more plenteously in this point then any other , and in that respect deserved that title better then any other . in the . psalm he professeth that he will keep his hours for prayer . in the evening and morning and at noon day will i pray . but for praises in the psalm , thrice a day shall not serve , but seven times a day do i praise thee . yea he would praise god at midnight , psalm . psal. . . and psal . . and psal. . . and the desire he had to have his life prolonged was , to praise god , o let me live ( saith he , and wherefore ) and i shall praise thee , and this the rather , because he knew that it was not onely the end of mans creation , but of angels also whom he desired to imitate , who continualy praise god. it was & is their song , glory be to god on high : and in the revelation , blessing , glory , and wisdom , and thanksgiving , and honour , and power , be unto our god for ever and ever . and in this respect it was that david accounted his tongue the best member he had and called it his glory because he employed it to the glory and praise of god : which was the end why god created both it and all the other members . and as it was the cause why god created man , so was it also of all the creatures ; and they ( as the psalmist saith ) perform their duty herein . the heavens ( saith he ) declare the glory of god , and the firmament sheweth his handy work &c. insomuch as we see that he calleth upon the very worms to performe this duty ; upon which saint chrysostoms note is , that they were in worse estate then worms that neglect it . but for the church there it is the most natural duty that can be performed ; in thy temple every man speaketh of thy praise : what is preaching : predicare , but to declare to all the world , his benefits of creation , redemption by christ , and other benefits we have by him , in publishing whereof we praise and honour god , and therefore the conclusion of all sermons is with a doxology , to whom with the father &c. be all honour &c. as was usual with the fathers . for the sacraments , that great mystery which is the complement and perfection of all our service on earth , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thanksgiving ; for what is it but a solemne commemoration of that grand mercy and benefit of our redemption by christs sacrifice upon the crosse , and therefore it ends with a gloria , glory be to god on high &c. and for prayer , we pray , that we may have matter of praise , yea praise for benefits received must be joyned and goe along with our prayers , els they are not acceptable , so that we in all our church exercises tend to this . the psalmist saith of unity , that it is good and pleasant . the fathers observe from hence . the excellency of vnity ; for that some things are good , but not pleasant , others pleasant , but not good , but this is both . the same may be said of praises , the psalmist tells us , that it is both good and pleasant , and addes a third thing , for whereas some thinge may be both good and pleasant , but not comely , he therefore saith , that it is both good and pleasant , and a comely thing to praise the lord , and to be thankfull . besides this , le ts consider , that this is a profitable and an excellent service , profit is a great mover , and all excellency without this is contemned . here is excellency and honour for beatius est dare quam accipere , it is more blessed to give then to receive . now here we give some thing to god , and there is nothing els we can give or return to him for his benefits , quid retribuam , saith david , i will take the cup of salvation &c. that is , offer the sacrifice of praise . that 's all i can return . god esteems it an addition to his honour , and therefore it is called magnifying , glorifying and sanctifying of his name , as if we made him hereby more great and glorious and holy then he is . and as the duty is thus excellent , so it is profitable ; for we never give praise and thanks , but we receive some thing : deus vult nos gratos esse ut capaces simus majorum benificiorum , by gratitude for benefits received , we are fitted for greater benefits . ten lepers were cleansed , and onely one returns back to give thanks , who hereby became capable of a greater mercy ; christ tells him , his faith had saved him . our gratitude is never done gratis , but gets a reward ; as there is first ascensus orationis , the ascent of prayer , and then descensus gratiae , a descending of grace . so as bernard saith , when there is recursus gratiarum , a sending back of thanks , then there is a new decursus gratiae , a descending of benefits , and si 〈◊〉 recursus gratiarum , cessat decursus gratiae , if thanks be not returned , there will be noe more return of grace and other benefits : that grace we have received , if it stand still , and be not in recursu , in perpetual succession by returns , then like water ( to which its oft compared ) it stands still , and putrifies : and rots all the gifts and graces bestowed formerly . the same father on act. . makes a question , why those excellent and rare examples of grace and vertue , which were so common in the primitive times , are not now seen ; we have the same beginnings they had , and we admire those that continue , as thy begun in grace , but they not onely continued , but increased , and went forward , and had their gifts increased , which is , as he saith , because gods hand is not shortned , or his good will altered , but our thanksgivings are scant and thinn sowen , and therefore our harvest must be scanty and thinn too , and therefore he saith vae 〈◊〉 nostrae propter ingratitudinem , wo to our age for unthankfulnesse ; this is the reason why there is not the same progresse of grace in us as was in them . for as prosper saith , gratiae nullum certius est signum quam gratiae , there is no surer signe of grace then thanksgiving . nay we see that we are tied to it , though we should be prohibited from it . it must needs be an excellent duty which must not be omitted , though forbidden by god. our saviour when he had healed the leper , inhibited him from telling any body what he had done unto him : yet we see he 〈◊〉 it , and it is recorded to us for his great praise , and this was a godly disobedience , for it was onely a commandment of trial , as some think . now there are five rules to direct us that our invocation may be rightly grounded . . it must be 〈◊〉 , it must have life in it . saint bernard saith , upon that of the psalm [ cor meum dereliquit me , ] nihil in mundo fugacius corde , ther 's nothing more fleeting then the heart . our extravagant thoughts come so thick upon us in our prayers , that they hinder our prayers from ascending unto god. and it is a common fault , our prayers are exanimes without life . and therefore the psalmist begins and ends a psalm , praise the lord , o my soul , and praise the lord o my soul , and all that is within me praise his holy name : we must not onely have a tongue but a soul to praise him . i powre out my heart by my self saith he ; and so he willeth others , powre out your hearts before him . and the apostle , i will pray with the spirit and will pray with understanding also . and indeed ordinary civility should teach us thus much , to do no lesse to god , then to men , to minde that which we speak to him . but the neglect of this is much augmented by an humour of men in our age that are much delighted with long prayers in private , praying beyond the measure of their abi ities . saint augustine speaking of the monks of egypt and their worship , saith dicuntur fratres egypto crebras orationes babere sed eas brevissimas , et raptim quodammodo 〈◊〉 , the brethren in 〈◊〉 are said to pray often , but their prayers were very short , and ejaculations &c. and his reason was , ne per productiores moras evanescat atque hebotet intentio , lest by long continuance their good intentions should vanish and grow dull . these ejaculations were a remedy against dulling of our good intentions , and therefore his advise is , intentio non est obtundendae si 〈◊〉 non 〈◊〉 , our intention is not to be blunted if it cannot hold out ; and si perduraverit non cito 〈◊〉 , if it can hold out , it is not to be broken of : for indeed we have need of all helps to our devotion , which is easily interrupted . cupio 〈◊〉 fieri ( saith he ) sed non 〈◊〉 cogitationes vanae , i desire to be saved , but my extravagant thoughts hinder me domine vim 〈◊〉 a cogitationibus meis responde pro me , lord i suffer violence , answer thou for me . the . psalm is full of these ejaculations , and every one of them is a prayer . the lord will not take notice of those ascending thoughts , but of our prayers , if they displease us , and if in our drawing neer to god we cannot drive away those fouls from our sacrifices , yet if we have a care to prepare our hearts , short ejaculations will be effectual though we be not cleansed according to the purification of the sanctuary , as hezekiah speaks chron. . . . . our prayers must be constantes . for he that wavereth in his prayers ( saith saint james ) is like a wave of the sea driven and tossed with every winde , prayer is interpres spei as the fathers terme it , and hope is the anchor of prayer and if this anchor fail , we shall flote up and down , nay we shall receive nothing of the lord , tertullian calleth prayer breviarium fidei the abridgement of our faith . whatsoever we pray for according to gods promise , we must beleeve that we shall receive it . for as one saith non frustrain deo positae sunt spes et precs , quae cum recte fiunt inefficaces esse non possunt , our hope and prayers are not placed upon god in vaine , which cannot be uneffectual when they are in either aright . . they must be 〈◊〉 . they must be made in the spirit of humility , els are they no prayers ; the hebrews call such prayers and no prayers . we see the humble supplication of the publican was accepted , when the vaunting prayer of the pharisee was rejected . god turns himself to the prayer of the poor destitute . saint bernard saith concerning this and the last qualification , quando fidelis et humilis et 〈◊〉 〈◊〉 , 〈◊〉 sine 〈◊〉 penetrabit , unde certum est , quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whensoever our prayers are faithful , humble , and fervent , we may be assured they will pierce the heavens , 〈◊〉 will not return empty . . our prayer must not be absurd , oratio sine ratione , prayer without reason . as accedere deum pro pace sine pace : pro remissione peccatorum cum retentione , as tertullian saith , to come to god for peace without peace , to pray for forgivennsse , and be far from forgiving ourselves . our saviour sets us a rule to pray , forgive us , as we forgive others ; how can we say to god forgive me , and to our brother pay me ? who so stoppeth his ears at the cry of the poor , he shall also cry himself , and shall not be heard , as the wise man speaks . if there be a receiving there must be a giving . when you pray ( saith our saviour ) forgive , if ye have ought against any , that your father also which is in heaven may forgive you your trespasses . and thus our prayers shall be reasonable , otherwise prayer withour charity , is as they call it , the prayer of cain , who offered sacrifice to god and murthered his brother . . it must not be the bethulians prayer . help must come within five dayes , or els farewell prayer . this is contrary to our saviours rule , who taught men to pray , and not to saint ; and to the apostles , pray without ceasing . yet it is not meant , that we should ever be praying , and doing nothing else , as the euchita dreamed , or that god is pleased with many words , or battology for non in sermone multo sed diuturno offectu , not in many words but with long affection , as saint augustine . nor is it our saviours meaning in the parable of him that went to his friend for loaves , that he knocked at the door continually but interpolatim ever and anone till he was heard ; non continua interpellatione , sed interpolatione , our prayer must be renewed often . for in this frequency and continuance in prayer there are two extreames to be avoided . . first that which saint augustine tells us was in the euchites , as before , who never left or discontinued prayer , but neglected all other duties of religion ; which was condemned by the church as an heresie . . the other is that which isidore mentioneth of some , that hold , that men were onely to pray in the night , and to spend the day in other affairs . these are like our noctna owles that never cry but in the night . the practise of many among us is like theirs , that pray not but when they are in their beds , if then ; both these must be avoyded , and we must walk in the middle way . there may be a defect also in the manner of praying , when it is not qualified so as we have above specified . also our thanks may be in this two wayes defective . when a man hath benefits and slighteth them ; now our soule is dried away , we can see nothing but this manna . it was the jewes fault to murmur unthankfully . . or our thanks may be formall cold , and carelesse , vsu magis quam sensu , of course , and not from a true sense and feeling : such sacrifice to their own net . hab. . . naaman received a benefit , and he would be thankfull , for when one talent was asked he would give two . now because prayer is the means to obtain all other graces , it cannot properly be said to have means to obtain it . yet are there diverse helps to it . . there is no greater help or spur to prayer , then the consideration of our own wants , and imperfections . by taking a view of our soules , and frequent examining our own hearts , whereby we come to see the evils we are most inclinable to , and the good things wee want . this knowledge and sense of his own wants made david thirst after god , and powre out his soule before him , psalm . . . . . . another help is the remembrance of gods benefits to us . king david was so well versed in this duty that there is not a benefit he received , or that we may , but that there is a psalm for it psal . . . he had still canticum novum for beneficium novum , when he wants any singular benefit , then he reckons up the lesser , which saint augustine calls , colligere fragmenta , the gathering up the fragments , and these he made great account of , and as the woman of canaan was thankful for the crums , mat. . . so was he for the least mercies : when he had no new benefits then he takes up old benefits and makes of them a new song , as psal. . and and rather then faithe remembers to god and gives thanks for his wonderfull forming in his mothers womb psal. . and sometimes enlargeth himself to those benefits that are common to all the world , as psal . . . . yea to the very wild asses quenching their thirst in the wildernes . another is fasting and alms , which the fathers call the wings of prayer . s. augustine saith , jejunium orationis robur , oratio vis jejunii , fasting is the strength of prayer , and prayer the like of fasting . and jejunia & elemosynae orationem juvant , fasting and alms are assistants to prayer . these both are the wings that prayer mounts up by . illud hanc corroborat , haec illud sanctificat , as fasting strengthens our prayers , and prayer sanctifies our fast , so alms . . if our own prayers be weak , then are we to desire the prayers of the church , according to s. james's direction . si oratio tua fulmen sit ( saith one ) ascendat ad coelum sola per se : otherwise esto gutta in nube grandinis , if thy prayer be fervent , or as a thunderbolt , it may ascend to heaven by it self , but if it be as a drop in a cloud , it will need the help of others . . if none of all these help , yet there is oratio fidei , as well as oratio sensus , though i cannot have the prayer of feeling , yet i may have the prayer of hope . for spiritual duties are likened to seed , of which harvest comes not presently , but lie in the 〈◊〉 of the earth till the time that the lord fructifie . the signes of praying aright , or that our prayers are rightly qualified , and like to prevail , are diverse . . earnestnesse of the soul , when that sends out sighes and groans unutterable , gemitibus non sermonibus , constat hoc negotium , this businesse consists not in words but groans . . the second signe is , if a man have a taste of gods mercy in the remission of his sins . the prophet david being before cast down , presently saith , verily god hath heard me , he hath attended to the voice of my prayer . s. augustine asketh how david knew this , and answereth himself , habuit gustum aliquem divinorum , he had some taste that god had forgiven him his sins . . the third is , when a man continueth in a patient waiting of gods leisure , as king david did . 〈◊〉 till god came to him he would walk in a perfect heart , and take no wicked thing in hand , o when wilt thou come unto me , saith he , i will walk within my house with a perfect heart . . the signes of true thankfulnesse likewise are diverse . the first is , when a man feeleth himself filled with marrow and fatnesse , as rapt with consideration of gods favours and benefits . . when a man is jealous of his own ingratitude , that after his cleansing he wallow no more in sin , and lest he make himself uncapable of gods hearing his prayer for any more mercies . . when beneficia become veneficia , when his benefits charm us , and make us withstand strong temptations ; as joseph did : though his mistris tempted him very strongly , yet he answered her , my master hath done this and this for me , how can i then do this great wickednesse , and sin against god ? this is a great signe , that a man is truely thankful unto god , that when god hath bestowed his benefits upon him , he is the more careful thereby not to break his law . . the last signe is , when we defer not our thanks . a type of this was in the law . the sacrifice of thanksgiving was to be eaten the same day , not kept longer . no procrastination of thanks . nihil citius senescit gratia , nothing grows old sooner then thanks . now concerning the sixth rule , as in the former , we are to procure this duty to be performed by others . . saul , when he should have betaken himself to prayer , thought the enemies came too fast , and not only layed away the ephod himself , but willed the priest to withdraw his hand ; it is noted by the holy ghost to sauls infamy . therefore as we are to avoid all impediments to our selves , so are we not to discourage others with them in job . who is the almighty that we should serve him , and what profit should we have if we pray to him ? one of the fathers maketh this answer , beneficium projicitur ingrato , collocatur grato , a good turn is cast away upon an unthankful man , but bestowed upon a thankful person . he is kinde unto the unthankful and evil . . and as we must not hinder others , so for the affirmative part , the invitation , we have davids , and it is in the beginning of our liturgie , o come let us sing unto the lord. o come let us worship and fall down . and , o praise the lord with me , and let us magnifie his name together . but especially in the hundred fourty eighth psalm , he is not contented onely to the company of men in this duty , but dragons , snow , fire , and all creatures , not that they could praise the lord , but that there is not the basest creature of them all that had not cause enough to praise the lord if they could . and thus much for prayer . chap. xii . the seventh vertue required is , love of god. that god is to be loved . of mercenary and free love. the excellency of love. the measure of love. the opposites to the love of god. . love of the world . self-love . stupidity . . loathing of god. all the motives of love are eminently in god. . beauty . . propinquity . . benefits bestowed . six signes of love. of drawing others to love god. the next duty is love. the same which the apostle saith of the law to have been for a time till the promised seed came , may be said concerning the other affections and their actions that they were onely till the love of god came , of which the fathers say , that occupare amorem , to have love in us drowneth all other affections . for we have fear first , and being delivered from that we feared , we love , and being heard in what we hope and pray for , we love god , and say with the prophet , dilexi quia audivit , &c. i love the lord , because he hath heard my voice . there is a coherence between love and prayer . we have formerly said that to enjoy and have a thing , we are first to know it , and the knowledge of it breeds in us a true estimate of it , and the estimate of a thing makes us love it , so habere deum , est scire to possesse god is to know him , and this knowledge breeds a true estimate of god , whereupon we love him ; for according to our estimation our love is more or lesse to that we have . these affections of fear and hope are for this end , that when god hath bestowed on us the things we either fear to lose or hope to enjoy , we may the better esteem of them . for as cito data vilescunt , we sleight those things which are easily got , when we can but ask and have ; so the things we have felt the want of so long , and for which we have been humbled , when they come , we will the better regard them , and love him the better for them . the object of love is bonum , in which the very natural reason of man hath found two properties : viz. that it is . communicative . . attractive . . every good is desirous to communicate it self to as many as are willing and meet to partake of it . as we see in the sun and other celestial bodies in the natural elements ; so there is in god a quality of desiring to communicate his goodnesse : and indeed it was the cause why he created all things , to have a church , and to shew his glory and mercy on it . so that the minde of man seeing this nature in god , consequently hath a desire to it , and that desire goeth so far , till it come to a conjunction , and that to an union , ita conjungi 〈◊〉 uniantur ; because by the union of two good things there will come good to the desirer , which he had not before , and whereby he is made better . . secondly , it hath vim attractivam . it hath been said , that if inferiour things be coupled and united with things of more excellent nature , they are thereby made more noble . as a potsheard being covered with gold . as on the other side , things which are excellent being joyned with viler , are made more abject : as the minde of man with inferiour creatures . and there can be nothing which can make the minde more transcendent , then the conjunction of it with that which in it self is all good , and containeth all good things , and that for ever , and from hence ariseth this attractive property and force : for in every good there is that force , which allureth . and therefore to shew us this good , it is nececessary that faith and knowledge precede . bonum non amatur ( as the school-men say ) quod non cognoscitur , the good that is not known , cannot be loved . for if it were known ( it being the natural desire of all to be better ) we should love it , to be the better by it . it is therefore well said , that good things have no greater enemy then ignorance . knowledge and faith then ( as is said ) shewing us this good , love will be stirred up in us , and then follows unio affectus the union of the affection , all that we can have here ; and in the life to come , instead of this fruition by faith , fruition by cleer vision . there are two sorts of love . . amor mercenarius , a mercenary love . . amor gratuitus , a free love . they are distinguished thus : when a man loves his meat and drink , and when he loves his friend or brother ; it is certain these loves are not all one : in the one there is a desire to have the thing loved , that he may make use of it for his own benefit , for the present , not caring what becomes of it after ; but his love to his friend , is to do him good , for himself , or for his own sake ; and it includes in it bene velle , & bene facere , to wish him good , and to do him good : in the former á man looks at himself , and his own good onely , in the other at his good whom he loves ; the first is , amor concupiscentiae , the other amor amicitiae . the philosopher distinguishes them by vnde , & quo , whence and whither . in the first love the question is made by quo , in the other by vnde . in the first we ask , what good comes to us by it : in the other , what good it hath in it self , though it be no benefit to us . the one hath an eye that looks inward on our selves , the other outward upon others . yet these two though they may be distinguished , yet are not alwayes divided : for the one oft-times is the beginning of the other , both in our loves to god and man ; for those that have been beneficial to us , though we love them at first for the benefits we receive by them , yet afterwards we come to love them for themselves . . the first ariseth from hope . because a man being cast down by fear , conceives hope upon gods promises , then sending forth prayer receiveth fruit , and saith , praised be the lord , for he hath heard the voice of my humble petition . and thou hast given me my hearts desire : which fruit stirreth up the first love , and this amor concupiscentiae , the love of concupiscence , which goes before 〈◊〉 gratuitum , free love ; for as the apostle saith , that is not first which is spiritual , but that which is natural , or carnal ; and then that which is spiritual : so free love of god for himself is not first , but first we love him for his benefits , and then for himself , and this is true love . therefore it is said that 〈◊〉 vertues , of clemency , affability , liberality , &c. were greater then cato's , of justice and fidelity in his dealings ; because the former looked at the good of others , these reflected upon himself , and his own good . that which is natural will be first , 〈◊〉 before amicitia , or benevolentia , and this is the inchoation of the other . perfect love is not attained at first ; for nemo repente fit summus ; now s. chrysostome wondreth how men can slip themselves out of this love : for if they will love any for his benefits , none bids fairer for this amor mercenarius then god ; for he offereth for it the kingdom of heaven . the fathers compare fear to the wildernesse , and these two degrees of love to the land of promise ; this mercenary love to that part of it , which lay beyond jordan , and the other to that part upon which sion and jerusalem stood . for amor gratuitus which looks not at reward , saint bernard saith , that deus nunquam sine praemio diligitur , our love to god is never unrewarded , though sine intuitu praemii diligendus est , he ought to be loved without looking at the reward . the apostle respected his own commodity so little , that he wished himself accursed , that the glory of god might shine in the salvation of israel . it is lawful to love god for his benefits , for god uses them as motives to stir us up to love him , and the best of gods servants have so practised : moses looked at the recompence . hebrews . but we must not rest there , nor love him onely or chiefly for them , but for himself ; otherwise we love not him but our selves : ratio diligendi est deus ipse , modus sine modo , the cause of our love must be god himself , and the measure without measure , saith s. bernard . some divide love into quoniam , & tametsi , because , and although . . the first is that which is called mercenarius . i love the lord , saith the psalmist , and why ? he is my defence . psalm . . and in another place , because he heard my voice : yet seeing david did not love god onely or chiefly for his benefits , his love was not properly mercenary , but true , though not perfect . to shew the excellency of love , s. paul hath a whole chapter , wherein he prefers it above all other vertues : and saith in effect . if a man for his knowledge and elocution might be compared with angels , and by his faith were able to remove mountains , and by his liberality had relieved the poor with all his estate , and for his constancy had suffered martyrdome , yet were all these vertues little worth , except they were joyned with the love of god. and in the end of the chapter after this general commendation of love , he prefers it in particular above faith and hope . . if we take the dimension of it , it is greatest both in breadth and length of all other . for whereas faith and hope , are restrained within the bounds of mens persons and to singulars , this dilateth it self and extendeth both to god and man in general , to our selves , our friends , yea to our enemies . s. augustine saith , beatus qui amat te , & amicum in te , & inimicum propter te , blessed is he that loves thee , and his friend in thee , and his enemy for thee . and this is the latitude . . in longitude also . for whereas the other are but in us in the nature of a lease , but for terme of life , the gift of love shall be as a free hold , and continue for ever in heaven . our saviour maketh both the law and prophets to consist of one commandment , namely love. and the apostle reduceth all to one head , and if there were any other commandment , it is briefly comprehended in this of love . and it is our saviours mandatum novum ; admit that all the old commandments were cancelcelled , yet this new commandment ties us to the duties of all . and indeed s. john saith , ( commending this duty , ) brethren i write no new commandment unto you , but an old commandment ; for both the old and new are all one . there is both in the old and the new a diliges , thou shalt love . but that which is beyond all these , and imposeth a necessity upon us to observe it is , that whereasnone of the other vertues are mutual or reciprocal , nor indeed are properly said to be in god at all , as faith , hope , &c. this is : here is 〈◊〉 〈◊〉 : if he reprove us , we must not reprove him ; if he promise and threaten , we cannot promise or threaten again ; but if god love us , we must love him again . s. gregory saith , magnum est vinculum charitatis , quo & ipse deus se ligari voluit , the bond of love is great , with which even god himself was content to be bound . and s. bernard saith of it , that solus triumphat de deo , it onely triumphs over god ; and addes , nescis quid majus dici debeat in laudem tuam , o charitas , deduxit deum de coelo , hominem invexit in coelum , hominem deo reconciliasti , & deum homini placasti , thou knowest not , o love , what may be more said in thy praise ; it brought god from heaven , and carried man thither ; thou didst reconcile man to god , and pacifiedst god with man. and therefore as on the one side we are to consider how willing god is that his affection should grow in us , so are we to weigh what god on his part hath done to stir us up to it . the heathen could say , magnes amoris amor , the loadstone of love is love ; nothing is more effectual to attract love then love . and in that god hath not failed on his part . s. bernard expresseth to the full , in these six points . quod prior dilexit nos , tantus , tantillos , tales , tantum , gratis ; that he loved us first , being so great , we so little , such kinde of creatures , so much , and without any respect to himself . . prior. s. john proves this point . herein is love , not that we loved him , but that he loved us . it was not our love first to him that caused him to send his son to be a propitiation for our sins , but his first to us . s. augustine saith , nulla major est ad amorem 〈◊〉 , quam praevenire amando , & nimis durus est animus , qui se 〈◊〉 nolebat impendere , nolit rependere , there is no greater alluring to love , then to anticipate by loving , and that heart is too hard which will not requite , though not love first . . tantus . of gods tantus we may rest our selves upon s. augustine , and go no further . tantus ut non liceat conari exprimere quantus , so great that it is not lawful to endeavour to expresse his greatnesse : it transcends all the learning and witt of man to expresse his greatnesse ; and yet he condiscends so low as to love us . . tantillos . worms and no men . this we see in job , and in the prophet david ; and being but worms he loved us : nay further , as the apostle speaks , cum nondum essemus , being not yet born ; we cannot be lesse then not to be at all , and yet , even then he loved us , when we were not . . tales . when we had estranged cur selves from him and served his enemies then he loved us ; nay when we were our selves his enemies . . tantum . saint chrysostame upon that of saint john , [ god so loved the world ] in comparison of gods love with others , all adverbs may be left out , no sicut to this sic , the apostle may well call it great love . he spared not his own son but delivered him up for us all . this for gods tantum . . god the son hath his tantum too . for our sakes he left heaven , the society of god the father , angels and saints , and endured upon earth . . infamy . . poverty , . sicknes . . enmity . . death . the philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five fearefull things . . he had ignominy and reproch ; and that not onely while he lived , as the pharisees slandered him to deale in sorcery , to cast out devils in the devils name , but when he was dead too . the same pharisees told pilate that he was an impostor and deceiver : he was despised , saith the prophet . . for the want of necessaries you may take his own word , that he was in worse case then souls and beasts . foxes have holes , and birds of the aire have nests ; but the son of man hath not where to lay his head . . for his infirmities . the prophet esay describes them at large long before his suffering them . he was wounded for us , and by his stripes we are healed , &c. . he was hated above all others , as we may read in the whole story of his life . though he did much good and many miracles among them , yet they so persecuted him , that ost times they were ready to stone him , and never left him till they brought him to the last part of the five , which he suffered upon earth . . and that was death . this also he suffered for love of us . and greater love then this hath no man , then to lay down his life for his friend ; yet christ suffered a shameful death for us , that hated him , and were his enemies ; and as the apostle saith , hereby ( if all other signes of his love move us not ) perceive we his love , because he laid down his life for us . and in this particular is that in the canticles confirmed , love is as strong as death : such love is perfect love . . the holy ghost is not without his tantum . for after the passion of our saviour , when christ was ascended , he vouchsafed to come and dwell among us , and among other his graces to shed his love abroad in our hearts , and to make his residence with us to the worlds end . and here we may judge between god and our selves , god may refer it to us , whether he hath left any thing undone , that he might have done , to testifie his love to us . . gratis , he loved us without expectancy of any reward from us ; we have nothing that can better him , nothing at all . our goods ( or ought else ) are nothing to him . the prophet demands , what reward shall i give unto the lord ? nothing but love for love . saint bernard upon that psalm is of the same opinion , non est melius nec decentius , quam per dilectionem rependere quodper dilectionem datum est , there is no better or more decent thing then to repay that which is given lovingly , by love . for as s. augustine saith , quid est home , quod amaxi vis ab 〈◊〉 , et si non amet te , minavis ingentem poenam ? annon panasatis magna est non amare te , what is man , that thou desirest to be loved by him , and that thou shouldest threaten to punish ' him for not loving thee ? is it not punishment enough not to love thee . there needs no punishment to sorce us to love our meat and drink , and other natural things , and yet we see that to bring us to the love of that which is supernatural we need threats and rewards ; so resractory is our nature . and now we come to that which is commanded ( by the first rule ) which is love ; whether it be . , amore naturali , the natural affection , which is from god , and consequently is by nature due to god : for to love him a quo potentiam habemus amandi , is but equitable . whether it be . amore delectus , with a love of election ; for when we have summed up all the objects in the world together , we shall finde nothing to be beloved so much as god. or whether it be . amore infuso , he it is that hath shed this love into our hearts , and it is fit , that he which hath scattered , should gather that which he hath scattered . the wicked servant can tell us so much . now this love and the measure thereof , as it proceedeth freely , is branched into , . desiderium , . gaudium . zelus , desire , and joy , and zeale . . a desire of god , while we feel not the assurance of his spirit in us ; and then we complain with the prophet , like as the hart desireth the water-brooks , so longeth my soul &c. . the other of joy remaineth , when this desire is fulfilled ; cum 〈◊〉 desiderium , posuit gaudium , this desire wrought in our hearts by the holy ghost produceth those fruits mentioned galat. . . joy , peace &c. and when our desire is hindred that it cannot be obtained , then cometh . zeale . jra est vindex laesi 〈◊〉 , anger is the revenger of desire not satisfied : and this is called sacra 〈◊〉 , an holy boyling of grief and anger incensed against all impediments : and it is one of the signes of love , for quinon zelat , non amat , he that is not zealous loveth not . he that can discern the impediments to gods glory , and not be desirous and earnest to remove them , hath no love in him . the measure of this love must extend to this height , as to be ready to hate parents , those that depend upon us , yea our own souls , if they could come in competition with it , as saint luke hath it ; but saint matthew in more gentle termes , he that loveth father or mother , son or daughter more then god is not worthy of him , that is , when their commands contradict gods , they must reject them . the law saith , that we must love the lord with all our heart , with all our mind , with all our strength , and with all our soul. as the heart is said improperly to beleeve , so is the minde said no lesse improperly to love ; yet here love is ascribed to all parts and faculties , which must all concur to the love of god , either directly or by consequence , either per actum olicitum or imperatum , as the schools speak . saint bernard hath this meditation quia fecisti me , ideo me tibi debeo , 〈◊〉 〈◊〉 cum renovasti , quantum ? dicto me fecisti , sed renovasti me multis dictis , factis , passis . the remaking cost more then the making ; and with this second making came the gift of god himself . nisi dedisset se ( saith the same father ) non reddidisset te . si me solum mihi reddidisset , potui me illi denuo : at cumse mihi , quid illi reddam ? if he had given me to my self , i could have given my self to him again , but giving himself to me , if i would give my self to him a thousand times , it were not sufficient recompence for such a gift . yet this is to our comfort which he addes . etiam si non possum amare ultra quod possum , si possim velim : et si minus reddo , quia minor sum , quia tamen tota anima diligit , 〈◊〉 deest ubi totum est , although i could not love beyond my ability , yet if i could i would : and if i render lesse because i am lesse , yet because i love with all my soul , i want nothing , which is all that god requireth , and we must labour to attain to . now for the negative part . . the first thing forbiden is dilectie inordinata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saint basil calleth it , a disordered love . whereas god should stand highest in our love , and ought to have the first place , and nothing should be loved extra deum , and yet we love other things more then god , or not with subordination to god , then our love is out of order . it hath been said , that not onely the committing of evil , but desertio meliorum , the leaving of that which is best , is sinne ; so is it in the love of god , if we leave the better , and make choice of the worse , it is sin , whether it be to make our belly our god , or earthly things , or to bestow the honour due to god upon our selves ; primatum gerere , to usurpe a primacie above god : in these cases our love is out of order . for pro deo colitur quicquid praecaeteris 〈◊〉 , 〈◊〉 amor meus deus meus , whatsoever is loved above other things is worshipped as god ; for what we love best , that is our god. every man hath something that he preferres before all other , and that is indeed his idoll rather then his god. this exorbitant and irregular love is of two sorts . amor mundi , or amor sui , love of the world , and love of a mans self . . for the love of the world . s. augustine saith si possimus homines excitare , et cum 〈◊〉 pariter excitari , ut possemus esse amatores vitae permanentis , quales quotidie videmus vitae fugientis , his wish is , that we were as forward to love the world to come , as we are to affect this present transitory world . the philosophers say , that the soul of man is placed in loco medio inter deume 〈◊〉 creatur as , hath a middle place between god and the creatures . and that which stands in the midst of two things cannot move to both but motibus contrariis by contrarie motions . certainly this is the case of the soul , it standeth so in regard of god and the world , and cannot move to both but by contrary motions . now because through the corruption of original sinne the soul is a based , it apprehendeth worldly things best because they are neer et illis nos ingurgitamiss . we fill our selves so with them , that we have no tast of heavenly things ; according to that of the wiseman anima saturata calcabit 〈◊〉 , the full fed despiseth the hony comb . and therefore to correct this humour , we must jejunare fast , and weane our selves from the world : for if we glut and cram our souls with worldly pleasures , we can have no tast of god and so come to despise or neglect him . . besides this there is amor sui , self love ; and this is harder to represse then the other ; and it is that wherewith men are wilfully infected , and till a great measure of the spirit poslesse their hearts they will not be able to rid themselves of it . and therefore it is that prosper saith , amantes donantur sibi , these men that over love themselves are given up to themselves , so that thy loosethe love of god. and this humour hath two degrees . when we think better of our selves then we are , and so loue our selves better then we should . . when we prefer our selves in our love before god. the first is a degree to the second ; for when man have tasted worldly things , though base , then nothing wil have any relish with them but those and so many come to say of god with him in plautus , malo me ista mulier plus amet quam 〈◊〉 , so brutish are many in their hearts , and in their doings proclaime it , that they had rather have the favour of this man or woman . then of god. saint 〈◊〉 defines this to be inordinatum 〈◊〉 motum quo aliquis excellentiam propriam admiratur , this is a disordered motion of the minde , whereby a man admires his own excellency . . the second thing here forbidden , is that which is apposed to zeale , commonly called stupor , stupidity , when we account of all things alike , as if there were no difference between good and ill , god and baal , and we can be content to tolerate both saint augustine saith that this stupor is pejus omnibus vitiis , the worst of all sinne : this god punisheth with other grievous sins ; for it is an especial prejudice to the love of god. . the third is that which the fathers call nauseam spiritus , which we may call a loathing of god , when the thought of god is a burthen to them . the case of such men is desperate , and it is the very extremity of evil , to which men may come in this life , and though it be more rare , yet it is found in some . now all these negatives and affirmatives may be thus examined and known , by the contempt or approbation of gods laws ; not of god himsely , for every man will say , he loves god with all his heart , but of his laws . for the case is alike as between an earthly prince and us , so between god and us . 〈◊〉 diligit regem , diligit legem , he that loves the king , loves his law : and so qui diligit deum , diligit verbum , he that loves god loves his word . and this was king davids touchstone . o how do i love thy law , saith david , and i have therefore loved thy commandments , for they are the very joy of my heart : we will adde something concerning the means , and they are three . . pulcbrum . . 〈◊〉 . . vtile , beauty , neernesse , and profit or benefit . men are moved to love by these or some of these inducements , and all these are eminently in god. . beauty . there is 〈◊〉 . a visible , and . an invisible beauty . the visible is that which attracteth our eyes : one of the heathen calls it radium 〈◊〉 〈◊〉 the beame of divine essence ; and another florem divini seminis , the flower of the divine seed . this beauty is not that which ought to move us much ; it quickly fades : one of the heathen said da mihi solem 〈◊〉 , the summers sunne will parch it ; da mihi ventum vernum , the march winde wil spoil it ; or duc unguem trausversum 〈◊〉 but with thy naile , and it is marred . but the beauty of god ( if a man had a glorified ye to see it ) passeth all these . the prophet saith , that he saw the likenes of god put in a vision , and it filled him . . the invisible beauty saint augustine tells us how to finde . it may be ( saith he ) that thou lovest a man because he is thy friend , may it not be also that he is an old man ? and what lovest thou then in him ? his head is white , his body crooked , and his face wrinkled : but thou wilt say , fidelis homo est , he is a faithful man ; well , saith he , quibus oculis videtur ? fidei . iisdem videtur deus : with what eyes is that seen ? of faith . why with the same god is seen . god is seen with the eyes of faith by nothing more . and in god we have perfect rest ; but set thine eye or heart upon any other countenance , or on any earthly pleasure , thou shalt finde no rest in it ; but quicquid est quo 〈◊〉 occurritur , whatsoever meets with wearines , the same thing in s tigationem vertitur , turneth to wearinesse ; it wearieth us , if we fix our eyes but a while upon it . . fropinquity or neern sse . name any name of neernes ( not that of dominus and servus excepted ) and there this love is : and that is a great priviledge of ours , that the angels are not our lords , but fellow servants . . but the name of friend is of greater propinquity . our saviour saith , i call you not servants but friends ; and such a friend as ( notwithstanding his glorious estate ) made him not think scorn to be our friend , and in the pinch of our adversity did most of all shew his love to us . 〈◊〉 . the name of brother is yet neerer : yet we see he vouchsafed to call us so . go tell my brethren &c. and whereas naturally if there be many brethren , it qualifieth the affection of parents , as jacob loved joseph more then all his children ; here it is otherwise . besides , brethren according to the flesh are a means , that the inheritance continueth not whole . but this brother is so far from withholding any of the inheritance from us as that having two rights , he was content to part with one to entitle us with the same . . besides this he is our father , deut. . . and not as a father after the flesh , that begets them harly to a benefit , it may be to a curse . . he is an husband , married to us . cant. a jealous god. . but yet further , there is one propinquity more ; he was not neer enough , when the apostle said , it behoved him in all things to be like us ; but he took upon him our nature , the seed of abraham : and that is to be like us indeed in all things , sinne onely excepted , which made us unlike to him ; that there might be perfectus a mor , ubi perfect a similitudo , a perfect love where there is a perfect likenes . . the last motive is benefit . set up a crib and put provender in it , and the oxe and the asse will know you for it ; so it is in the case of benefit between man and man : they that have more given or forgiven them are apt to love more . love increaseth and decreaseth according to benefits received . and this the heathen man could confesse to be but justice , hoc certe justitiae convenit , suam cuique reddere benificio gratiam , certainly this is consonant to justice , to render thanks for every ones benefit . now what benefits doth god confer , that we are facti et refecti made and renewed , is from his goodnesse ; our own tables will instruct us how bountiful he is in serving up the creatures for our use ; so promotion ; riches honour , they come not from men , but from god : ipse est qui inclinavit corda eorum , whatsoever benefit we receive from men , we are accountable to god for all . if then we are to love for every benefit , then are we not tied to love him , that dedit filium , gave his son for a price , et spiritum , and his spirit for a pledge , et servat se tantum in praemium , and reserved himself onely for a crown or reward of the love we shall afford him . if we know not his crio , let the oxe and the asse reach us . now the proper signes of love are patience and obedience , which are also the proper effects of love , of which we shall speak afterwards . others handle them more particularly , and distinguish them by six several signes . . the first is , if the heart be well affected towards god by often thinking of him for our saviour tells us where our treasure is ( or that which we love ) there wil be our hearts also . by our hearts our love will be known ; and by the thoughts of our heart we may know what we love , what we think of most . we have an example of this in saint mark. our saviour taught his disciples to beware of the leaven of the pharisees ; now because their thoughts ran upon bread which they had forgotten to take into the ship , they conceived that christ warned them from bread : for if a mans minde be set upon any thing above other , he thinketh that is meant , when ought is spoken that may be taken that way . so then it is a signe of our love to god , when we think upon him . thoughts are of three sorts : . a deep thought . . a long thought . . a thought often repeated . cogitatio profunda , continuata , crebra . . profunda cogitatio . this deep thought was especially in those saints of god , when it was so deep , that in recounting the mercies of god , ( the matter of their love ) they seemed to be in an extasie . . continuata cogitatio . as in secular matters , old age is continually thinking upon wealth , youth upon pastime , and the like : so if our thoughts be continued upon god , though they be not deep , yet they are a good signe of love . . when a man hath neither long nor deep thoughts , yet if his thoughts be crebrae , often though they be not extaticall nor continual , but with some intermission ; they signifie that the love of god hath taken root in us . . a second signe is , if we esteem well of the pledges of that party to whom we seem to bear affection , if we account of those earnests which he hath left us , as king david ; i love thy law. when a man loves the very pledges that he leaves ; as the word , sacraments , and prayer : as it is on the contrary an ill token to neglect them . it was accounted a great pledge of gods favour to have primo-genituram ; and esau is called by the apostle a profane person , or one that loved not god , for setting his love so upon his brothers pottage , to love his belly so much as to neglect the pledge of birthright and sell it . . when we earnestly desire the presence of him we love ; for , as the heathen said , ubi amor , ibi oculus , where the heart is , there will the eye be , and if we cannot see the party , yet if we have his picture , our eye will not be of it . now because we walk here by faith , and not by sight , it is a sign of our love to god to desire his presence , and to behold him in his ordinances , the word and sacraments , to behold his picture , as in all the creatures so especially in his servants , in whom his image is renewed . davids delight was in those that excel'd in vertue . . where there is love , we will readily forgo what is dear to us , to enjoy what we desire . thus esau did part with his right of primogeniture , the best thing he had , the pledge of gods favour , for jacobs pottage , genesis . . so well did he love his belly . if we then can accept of any condition be it never so hard , which may set or keep us in gods favour , it is a good signe we love him . . the fifth signe ( as the former ) falls into desiderium , which is a grief for gods absence from us : for the desire of that we love not being accomplished turns to grief , and makes us break out into passion with the prophet , when shall i come to appear before the presence of god ? saint gregory saith , it is inauditus amor , a love unheard of , for a man to love one , and not to desire his company . so that he which desireth to live here and not to be dissolved ( with the apostle ) hath no love . these are signes of that part of love which is called desiderium , desire , now follow the signes of that part of love which is , gaudium , joy . . the first is alacritas cheerfulnesse , in doing or suffering for the party we love , an especial signe of love ; when a man hath gladnesse in his heart , no lesse joy for encrease of spirituall things , then the worldly man hath of a good harvest . when jacob had served laban seven yeers for rachel , they seemed but a few dayes , for the love he had to her . if we can do thus in the service of god , it is a signe we love him . but if a man count gods service a burden , and be weary of it , thinking one hour three which is spent in it , surely he hath no joy nor delight in god , and by consequence no love . . when the affection of love is truely setled ; the philosopher saith , quod cupis habere , times perdere , cuicunque cupis conjungi , ab eo times separari , thou art afraid to lose that thou desirest to have , and art afraid to be severed from him that thou desirest to be joyned with . now if a mans heart bear him witnesse , that he is fearful of sin as that which may separate him from god , it is a good signe of love . on the other side , when with pilate we have a good minde to save christ , but fearing the disfavour of caesar for so doing , he did it not , it is a signe of his want of true love to christ. timor occupat omnes affectiones , fear runs through all the affections ; pilates fear of offendig caesar , shewed he loved his favour before christs ; for all the affections discover love . demetrius the silver-smith was afraid , that the craft he loved , for the benefit he reaped by it , should be put down , he raised a sedition , and so preferred his gain before the safety of the state , thereby discovering what he loved best . . it is much you would think that grief should be another signe of joy ; but so it is in the case of gods love , as fear of loosing his favour , so grief when we have lost the sense of it . if we be grieved when we perceive sensibly a defect of our former comfort and vigor of spirit in the love of god , it is a sign that we loved him . the young man in the gospel , luke . . was grieved to part with his possessions for christ , which shewed that he loved them before christ , though he professed to love christ. the next signe is a care and anxiety to recover it when we have lost it ; not to give sleep to our eyes , nor slumber to our eye-lids , nor the temples of our heads to take any rest , until we be in statu quo : so did the spouse in the canticles ; the like care is in worldly men to obtain what they love , as in balaam , numbers . who loved the wages of unrighteousnesse , though god bid him not go , and himself said , verse . that god is not as man that he should repent , yet he would go and try again , whether god would let him curse israel ; so careful was he to get a reward . . again , when a man resolves , though all the world forsake god , yet he will adhere to him , his liking is constant , goeth not with other mens . the psalmist saith , and complaineth that men forsake gods law , ( but what followeth ) therefore i love thy commandments above gold and silver ; whatsoever other men esteemed of it , yet his love was constant and firm . . if we can love him cum cruce . if our love be true , water cannot quench it . true love will abide tryal , the fire cannot consume it . it is not like false love , of which the heathen man said , falsus amor inde fugit , unde probatur , false love flyes from tryal . but the other will endure the losse of all . love suffereth long , saith the apostle , even to death . and as our saviour saith , greater love then this hath no man. and now a little for the sixth rule , as in the former . as we must love god our selves , so must we also be desirous to draw others to this love ; and in this there is a difference between amor mercenarius and gratuitus : for in the first a man is loth that another should love that he loveth , lest he be restrained in his liberty of enjoying ; and hence proceeds jealousie ; but in the other , we wish not our own good onely , but the good of him we love . in the one , quo quis vult bonum suum , whereby a man seeks his own good , the fewer that partake , the better he thinks it is ; but in the other , quo quis vult bonum alterius , whereby he seeks the good of another , the more that partake , the better it is : for deus omnibus communis , cuique totus , god , who is common to all , is wholly possessed of every one . therefore the prophet was of this minde , and was desirous to draw all to the love of god : and on the other side , his zeal was so great , that he hated all them that hated god , and that with a perfect hatred : and in another place , who will rise with me against the wicked , or who will take my part against the evil doers ? this argued the perfection of his love to god , as he would rise against them himself , so he laboured that others would joyn with him . chap. xiii . the proper effects of love . . obedience . . patience . how obedience arises from the love of god. it brings glory to god two wayes . is better then sacrifice in four respects . reasons why we should obaudire deo. there be three speakers . . god , who speaks , . by his word , . by his works . . the world . . our selves . these do obloqui gainsay what god sayes . the measure and quality of obedience . of disobedience , that it is a great sin . the degrees of it . . neglect . . contempt . motives to obedience . signes of obedience . of obedience . the two principal signes and proper effects of love , are ( as we said before ) obedience , and patience . there is a saying of s. gregory , probatio dilectionis , exhibitio operis , we shew our love by its work ; and it is a true signe indeed of love , when it is operative , when it worketh . for the will being enflamed with love , and having predominance over all the powers and parts of body and minde , necessary it is that wheresoever desire taketh hold in the will , it must elicere motum , produce some action . as if a man be given to love wine , his love kindleth a desire in him to have it , and desire doth elicere motum , that he may work and earn so much money as will obtain it . so is it in love . our saviour saith , if you love me keep my commandments . and s. john saith , that if a man obey not , he is so far from the love , that he hath not the knowledge of god , if s. peter love , christ he must feed his sheep . we must know , that where the parties are equal between whom love and mutual affection is , there love is called amicitia : but where one party is superiour , then they are not properly called friends , but this love in the inferiour is called observantia , the natural act whereof is obedience ; for though a prince will in speech or writing vouchsafe to call his inferiours , friends ; yet are they but subjects . and so though our saviour was pleased to stile his disciples and apostles friends , yea and by neerest names of consanguinity , brethren , &c. yet s. paul and the other apostles presumed not upon these titles , but acknowledged this observantia , and in the beginning of their epistles and writings stiled themselves servants of jesus christ. and s. paul shewing that this is infallible , saith , know ye not to whom ye yield your selves servants to obey , his servants ye are whom ye obey ? in the first petition of the lords prayer we desire that gods name may be glorified . god being a king and bearing rule over us , how can this kingdome and rule be established better then by fulfulfilling his commands , and obeying him as the angels do in heaven ? for in regard of the glory which god hath by our obedience , gods name is hallowed or glorified . and therefore from the beginning in paradise god commanded obedience to adam in that estate , that he should not eat of the tree of knowledge ; that in obedience to that precept his glory might be shewed . now by our obedience we bring glory to god two wayes . . directly by our selves , as psalm . . call upon me in the time of trouble , i will deliver thee , and thou shalt glorifie me . . when we give occasion to stir up others to glorifie him ; therefore god is not content with the former , but saith further , let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . matthew . . thus god is glorified by our saith , whereupon follows our first justification before god , but then there must be a second justification also , viz. before men and the world , by our good works , whereby god is glorified by others ; and so god will have glory of us , both immediately by our selves , and mediately by others . saint augustine saith , that nothing makes men good or evil , but good or evill love , and that amor male inslammans , & timor male humilians , that love which inflames , but not aright ; and that fear which humbles but not aright , are the causes of all evill in the world . and our love is never true , but inter similes , among men of like conditions : therefore there must be between god and us recipocally , idem velle , & idem nolle , to will and nill the same . and this is true obedience , when our will is moved by his , and when we yield to his will , as the principal mover ; for where there are two wills the inferiour must be proportioned to the superiour , or both to a third : now there is no reason that gods will should be proportioned to ours , or to any others ( he having none above him ) and a straight line must not be subjected to a crooked piece of timber ; now our wills are crooked , but gods is straight . now the excellency and necessity of obedience is seen by this . that whereas god had ordained sacrifice as an especial part of religion , yet he prefers obedience before it . to obey is better then sacrifice , saith samuel to saul , and that in these respects . . he that desires to offer an acceptable thing , must offer that which is his own rather then anothers , because it is dearer to him . and in obedience we offer propriam voluntatem , our own will , and in sacrifice carnem alienam , the flesh of beasts , nothing of our own . . again , the better the thing is which is offered , the better it is accepted ; but that which is offered in obedience , is better then that in sacrifice , because in the first a living thing is offered , and the beast cannot be offered till it be dead ; besides in sacrifice it is but a brute beast which is offered , but in obedience a reasonable soul , and therefore the more acceptable . . the more we offer the more acceptable is the offering , and nothing can be added to the offering of obedience . in sacrifice part of our fruit is offered , but by obedience we offer both fruit and tree and all , we give our selves . one well saith , obedientia non potest plus dare quam dedit : dedit enim se , obedience can give no more then it hath given , for it hath given a mans self . . lastly , the longer of continuance that which is offered is , the better it is ; but a sacrifice is but an hours work , while the fire is kindled , and the beast consumed to ashes ; now when by obedience we offer our selves unto god , it is a continual sacrifice , a perpetual mortifying of our will , our reason , and all our members . obedientia est juge sacrificium , obedience is a continuall sacrifice . therefore it is plain , that obedience is better then sacrifice , not that sacrifice should be neglected or contemned , for contemned it is not when a better is preferred . god saith to the prophet , i spake not to your fathers , nor commanded them in the day that i brought them out of egypt concerning burnt-offerings or sacrifices . but this thing i commanded them , saying , obey my voice . that is , i denied not the one , but preferred the other , because it was better . the excellency of obedience appeareth further in this : that whereas things in themselves may be neither good nor bad , yet obedience hath power to make evil good , and good evil , either by observation or contempt . for had not god forbidden adam to eat the fruit , the eating of it in it self had been neither good nor bad : but we see his disobedience made it evil . another example we have in scripture . a prophet comes to his neighbour in the word of the lord , and said , smite me , and the man refused to smite him , knowing it was unlawsul . then said the prophet to him , because thou hast not obeyed the voice of the lord , behold , assoon as thou art departed from me , a lion shall slay thee ; and assoon as he was departed from him , a lion found him and slew him for his disobedience . the great necessity of obedience is in the example of our saviour , in his dilemma , o my father , if it be possible [ let me not obey ] but let this cup passe from me , [ if it be not possible ] neverthelesse , not as i will , but as thou wilt . and one of these must needs be done , either mori , or non obedire , to die or not to obey , and elegit potius mori quam non obedire , he chose rather to die then not to obey , whereby he intimated , that obedience is more necessarie then life it self : and this his obedience recovered the world from eternal destruction , as the obedience of the saints preserves it from temporal ; for it is the small number of obedient persons that are columne mundi , the pillars of the world , which otherwise would not stand . and here then by the second rule , obedience is commanded in general , not as it is the execution of every particular command , but as it respects the intent of the commander : all the commandments are the materiale , or matter of our obedience , but intuitus voluntatis divinae , the looking up to gods will as the motive , is the formale , or form of this vertue , which distinguishes it from other vertues and duties commanded , when a man hath an earnest endeavour and will to satisfie and fulfil whatsoever is prescribed . and it is . unperfect inchoata : or . perfect , perfecta . the first ariseth from fear of punishment onely , as in saul , samuel . . the other from filial fear , as in abrahams , genesis . . . obedience is a compound of ob , and audio , and imports to hear and obey , and that before all others ; and in compositis et copulativis oportet vtrumque fiere , non sufficit alterum , in compounds one will not serve , we must have both . we will take the simple first , audire , to heare , and then the compound , obaudire . first , audire for audire and sequi to heare and follow , are gods words for obedience . the fathers in the greek church call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latines obaudire , both imply hearing and following . . for hearing it is good reason to heare god , if it be but in this respect onely , quia nos audit , because he heares us , when we cry de prosundis ; but there is another reason , and that is , because we can have no better guide to follow or counsellor to heare . it is safe to follow lot out of sodom , and noah into the ark. if we follow not them that can can lead and direct us we shall be punished with false guides and counsellors ; there was never any heretick but had some followers . qui xoluns regi a pastore incidunt in lupos . they that will not follow the shepherd to the pasture , either are a prey to the wolfe , or shall be led by the butcher to the shambles . many are loth to heare , because they would not follow , they will devise and invent new wayes , and be leaders themselves , that they may be heard and followed ; but malus assecla ratio pejor voluntas , our own reason is an ill lacquey , our will a worse ; our reason is blinde , and our will a tyrant , before it be subdued by grace ; therefore we must be content to be led , and to receive rules from god. . and as we must heare with the eare , so with the heart too . auditus est sensus disciplinae : we are perhaps content to heare , but that is not all that is required . quod cor non facit , non fit . the eares without the heart are but like idoll ears , that heare nothing , aures aequivocae . there is praeputium , and this foreskin must be taken away , else we have but uncircumcised eares , jer. . . we use to say , that such an one will not heare good counsel , that is , will not follow it : for though he will not stop his eares , yet if his heart be not bent to follow it , his hearing is to no purpose ; for as the heathen man said , mens videt non oculus , it is not the eye , but the minde that seeth ; so it s not the eare , but the heart that heareth . to shew the truth of this , lest men should think obedience consists onely in hearing , god used to put an et , a copulative after it , as audiant , et custolient , et ambulent , et faciant &c. they shall heare and keep , hear and walk , hear and do &c. there is an apt similitude of a fishhook , cum capit capitur , et tum capitur , cum attrahitur , when it taketh , it is taken , and it is taken , when it is drawn to us ; and it is a signe that our hearing stick to us , when we hear to obey . . as we must audire , so also obandire , heare and follow him before and against all others , this is implyed in the preposition [ ob . ] as there is a saying , loqui , and obloqui a gainsaying ; so there is an hearing , and a hearing against , audire and obedire . there is never a hearing of god , but even when he speaketh there will be an obloquutor , one that speaks against what he speaks . there are three speakers deus . homo . mundus . . deus . god is a speaker , by his word , and his works . . by his word . o that god would speak , saith zophar to job . and speak lord , for thy servant heareth , saith samuel . hear o my people ( saith god himself ) and i will speak . they that will not heare him ( to obey ) when he speaketh in mercy , shall heare him speak in his wrath . and he continually speaks to us now by the church and her pastors , as he did in former ages by his prophets and apostles . . by his works every man may see and behold them ; and therefore elihu bids job stand still , and consider the wonderous works of god. there 's none of them but are as so many speakers to us . the heavens declare the glory of god , and the firmament sheweth his handy work . one day telleth another , and one night certifieth another . there is neither speech nor language but their voices are heard among them . no nation but may understand that god speaks to them by these works . . the other two speakers which gainsay what god speaks , are the world , and our selves ; here we must obaudire to what god sayes , contrary to what the world sayes to us , and to what we speak to our selves . . for the world it hated christ , and so it is like to speak no good of him , or his wayes : now as enoch walked with god , so must wee ; for god and the world cannot walk together . can two go together , saith the prophet , unlesse they be agreed ? the world cannot walk with christ , because it hateth him : enoch therefore forsook the company of the world , and chose to walk with god alone , and so was translated , so must we , whatsoever evil counsel we heare , whether from prophane men , or others , if they be gain-sayers , if they do obloqui , we must obaudire , heare god against them . the king had a michaiah to speak the truth to him from god , so had he a zedekiah , who spake against it : so when we preach the truth , there are others which preach placentia , that will tell men id quod volunt sanctum est , that whatsoever they like is the best , that will loose , let others binde as fast as they can ; these we must take heed of hearkening to , we must not frame ourselves to the world , whether to the old world , as they that would burne incense to the queen of heaven , because they and their fathers had done so before ; or to this present world , as the people who would needs have a king , before gods time , because they would be like other nations . . the other speaker , that doth obloqui , speak against what god sayes , is our selves , for we are at as great odds with god as the world is . the wisdom of the flesh is enmity with god ; there is in us a desire to follow our own spirit and , as the wise man saith , every way of a man is right in his own eyes : and this way we are not to follow , but god speaks cleane contrary to this , revertatur quis que a via sua ; return ye every man from his own way , for that 's a wrong way : we have gods own testimony , that mans thoughts are naught , and exceeding naught , and therefore we are like to finde little good by this oblocutor . these thoughts and lusts do militari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war against the soul ; and above all , it is a great punishment from god to give men up to follow their own lusts . the isralites lusted for quailes which god gave them , but withal his wrath fell upon them , and when they refused to heare his voice , in his anger he gave them up to their own desires . this is the punishment for the greatest offenders . the heathen idolaters were punisht by being given up to follow their own lusts . it is a great punishment to be delivered over to sathan , yet this may be for ones good , that the soul may be saved , as cor. . . but to be deli ered up to the desires of our own hearts is far greater , cor. . . therefore moses when god appointed him an office very plausible and desireable by men , to be a magistrate , he being suspicious of himself , left his heart , which did not obloqui , should beguile him , denied it fower times . and would not take it upon him , till god was very angry ; for true obedience hath nothing de suo , of its own , but totum de alieno , all from another , it is a continual gainsayer of it self . . some will joyn these two together ; they will heare god and then call a conference , and heare what flesh and blood can say , and they will sit judges between both . this was not saint paules practise , when god called him to preach , he consulted not with flesh and blood . our affections are like lyme , hottest when they should be coldest , as in water , and e contra , we are suspicious and wary , when we come to hear god , though we ought to be then most secure , as if he were persona mala fidei , one not to be trusted ; we fear most , when we need not fear , we are afraid in hearing the minister of god , and marvellous carefull in examining all circumstances , when they exhort to any thing that agrees not with our worldly interests , lest haply we should be seduced : but in hearing the world , and our own hearts , where most peril is , we are most secure and carelesse . hence it is that we yeeld partial obedience to god , onely in what we like , or in what crosses not our carnal ends and desires , which bernard calls deliratam obedientiam , a nice obedience . to sit an hour and heare a sermon , and receive the sacrament , and such outward performances , we see no harm in them , but in those things which the world or our own hearts do obloqui speak against , we are ready to yeeld and hearken to them , and to say with cushai , though he had been david servant and subject before , yet now whomsoever this people shall choose , his will i be , and him will i serve ; we will hearken to god for a time , but so as we will follow the world and our desires , when they contradict what god requires ; this we must specially take heed of , we must so obey god , as to gainsay his gainsayers ; our obedience must be sincere without mixture , we cannot serve god and mammon . the last thing commanded is the measure and quality of this obedience . it must be ready and willing , a , saint bernard saith , though contra voluntatem , yet ex voluntate , cheerefully . saint paul commends the romanes , that they obeyed from the heart : and therefore saint gregory saith , obedientia non servili metu sed charitatis affecta servanda est non timore poenae , sed amore dei , obedience is to be performed not with servile feare , but the affection of love , not for feare of punishment , but for the love of god : for there is obedientia coacta , a constrained obedience . the people were content to be obedient , yet grumbled at the burden of the lord. but what saith god ? for this obedience he would forsake them , he would punish them , and the burden of the lord should be no more in their mouthes : for amor erubescit nomine difficultatis , love blushes at the name of difficulty . and saint bernard saith in gods case , non attendit verus obediens quale sit quod praecipieur hoe solo contentus quia praecipitur , a true obedient man regards not what kinde of thing is commanded , being content with this onely , that it is commanded . the disciples upon christs preaching upon the sacrament said , durus est hic sermo , this is a hard saying . there is an obedience in the devils , they came out of the possessed , but with great reluctancy and grudging . so they that obey not cheerefully , shew what that kinde of obedience is like . that which is durus sermo to others , and a burden , the psalmist counted sweeter then the honey combe , psalm . now gods ayme and scope in this point is , that we performe our obedience to his commands , though they be hard , it must not be like that of sauls , we must not spare it in the great , and performe it in the least ; if we do , our sacrifice will not be accepted : for he spared the best and fattest of the cattell , and offered the worst in sacrifice . the thing forbidden , as opposite to obedience , is disobedience ; the nature of which sinne we may conceive , if we consider what it is compared to , and behold it in the effects which it produces . . it is compared to the sinne of witchcraft , or the sinne of divination , as it is in the hebrew ; and to the abomination of the teraphim , as it is in the hebrew ; or iniquity and idolatrie , as we read it . . to witchcraft or the sinne of divination , because as men forsake god , when they seek to witches and diviners , so men renounce god by disobedience , and hearken to sathans instruments , the world , and their own corrupt hearts : and likewise as witches do not alwayes give true and certain answers , but often deceive those that trust to them ; so disobedience to god deceives men in their hopes of worldly things , which they think to gain by not hearkening to god , as in this example of saul , he disobeyed god out of feare of the people , lest they should have deprived him of his kingdom , which he thought to establish by pleasing the people , when as his disobedience like a witch deceived him , for thereby he lost his kingdom : because thou hast cast away the word of the lord , therefore the lord hath cast off thee from being king , saith samuel . . to the abomination of the teraphim , which were images or idols , like the dii penates , the houshold gods of the romans . these they set up in the secret corners of their houses , and worshipped in private , though in the temple they pretended to worship none but god ; so men prosesse obedience to god in the church in the sight of men , but in their domestick and worldly affaires , they obey mammon , and follow their own hearts , disobeying god. . consider it in the effects , which are all the curses of god denounced against the disobedient . his curse whose maledicere is malefacere , as his benedicere is benefacere ( for his curse and his blessing are effectuall and operative ) is due especially to the sinne of disobedience : for it is a thing most reprochful to god , for any to account his commandments hard and unjust , as all disobedient persons do , as the evil servant , that said of his master . i knew thou wast a hard man , reaping where thou sowest not . a signe of gods curse is the rainbow , which not onely minds us of the covenant , but also of the general deluge , whereby god punished the disobedience of the old world ; but especially death , that passeth upon all , is properly ascribed by the apostle to this sinne of disobedience . and as saint bernard observes our daily experience tells us as much , for quotidie experimur , quotidie enim morimur , we finde it true every day , because we die daily . besides , as god observes a proportion in his punishments , so here in this sinne ; by that wherein we sinne , by that we are punished : for as we withdraw our obedience from god so the creatures withdraw their obedience from us ; neither are we punished onely by disobedience without us for this sinne , but also by disobedience with in us : the two laws of the members , and of the minde , are opposite , our affections will not be subject to reason , because we disobey our creator . thus we see the nature of disobedience in general . now for the kinds in particular , we know , that disobedience is compared to a path in which we are to walk , not turning to the right hand , or to the left , so that there is a right hand way , and a way to the left hand . the heart of a wiseman is on his right hand , but the heart of a fool is on his left hand . from which places the fathers make two kindes of disobedience , by turning to the right hand and to the left , which they expound thus . . there is probabilis inobedientia , a disobedience not without some probable pretence , as was sauls sinne at gilgal , his answer seemed reasonable , but that we must not make our own reason but gods revealed will the rule of our obedience . this is turning to the right , and to this kinde belong those opposites , of which we spoke , when we hearken to the voice of our own hearts , or of the world , or would mix them and joyne them with god , all these lead ad dextram to the right hand . . there is a lest hand way , whereto they turn , that have no probability of reason , or colour for their sinne , such as the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wicked and absurd and unreasonable men , whose course of life is without any excuse , who sinne willfully and presumptuously against the cleare will of god , and dictate of their consciences . and as disobedience is here forbidden , so when men obey , but not readily , not without murmurings and disputings . murmuring was alwayes the fault of the israelits , they would make dialogues with god and and ask the reason of every thing why this rather then that , and why now rather then at another time ; such men luther calls the sect of the queristae , they will go with a why in insinitum . this also must be avoyded ; to which we may adde the fault of those that excuse their disobedience , luc. . . the angels yeeld no reasons why they should not obey , do not murmur , or excuse but obey readily . now for the degrees of disobedience . disobedience hath two degrees . . neglect . contempt . . neglect is defined to be animae torpor , quo quis minus diligens est in exequendo quod exequi debet , a dulnes of the minde , which makes a man lesse diligent in doing that he should ; and this was the fault of him that came without his wedding garment . . contempt is the extremity of disobedience . and this god threatens with a severe punishment . if you shall despise my statutes , or if your soul abhor my judgements , &c. i will appoint over you terrour , consumption , &c. and i will set my face against you , saith god. s. augustine saith of both these , neglectus ubique culpabilis , contemptus ubique damnabilis , neglect is blameable , but contempt damnable . the means to compasse this vertue , or rather the motives to stir us up to obedience are diverse . . the first is , the obedience that hath been exhibited to god from time to time by his saints . as moses had fair proffers and liklyhoods of preferment , yet rather chose to suffer affliction , then to disobey god. joseph in the eye of the world might be thought to have risen to great preferment by obeying his mistris voice , but you see what rocks he was willing to cast himself upon , rather then to disobey his god , or hearken to the oblocutor . our saviour though he were the son of god , yet was subject to his parents , and not onely so , but became obedient to god even to death . s. bernard asks the question , who were they that the son of god should be subject to them ? faber & foemina , a carpenter and a woman ; and he though god , or rather as christ , god and man , was subject . i hough he were the son of god , yet he learned obedience by his sufferings , heb. . . and indeed by the obedience of the crosse , he recovered the world . and if any shall except and say , they cannot imitate the son of god or the saints , let him consider in the next place . . the example of al the creatures , in whom there would be no disorder , were it not for man. the windes and sea obeyed christ : the sun standing still at the prayer of joshua : the fire not consuming the three children : and the lyons not devouring daniel ; all go against their natures , to yeeld obedience to god. so that they are not onely audientes , attentive , but obedientes verbo divino , obedient to gods word : which is true and perfect obedience , to obey even contrary to our own nature . another motive , is if we consider how obedient our nature is to the contraries of what god commands , and follow that : natural reason saith , where there is one duty there are two extreams at the least . and therefore the obedience we shew to sin is multiplicior then that we exhibit to god. it is truely said of the heathen , that negligentia plus laborat quam diligentia , idlenesse is more toilsome then imployment . and so we may say of the adulterer , he laboureth more then the chast , and the covetous more then the contented man. . lastly , the reward may be a means to stirr us up to obedience . we know nothing is more prevalent then it . it s true there is such equity in gods commands , that we should obey them without reward ; yet there is such reward annexed to our obedience , that if there were lesse equity and more difficulty in them , yet they ought to be kept in regard of the reward . one saith , nutriunt praemiorum exempla virtutes , examples of rewards cherish vertue . if a thing commanded were not equal , yet we stick not at that , so a reward be proposed . and we see that abrahams obedience had a great reward ; i am , saith god , thy exceeding great reward : merces magna nimis , as some fathers say ; so great is the reward of obedience , that one of the fathers saith , that the saints seeing how great it is repent , that they had performed no greater obedience on earth , and wish themselves on earth again , that they might perform more exact obedience . the signes of well hearing and obeying are these . . in audire . the joy we have in profiting , and the grief of not benefitting at our hearing ; as also our care to resort where we should hear , and to apply what we hear to our selves in particular , are signes of our good or ill disposition to this duty . . in obedire . if we not onely obey that part of gods law , to the observance whereof . we are tyed by the princes law , but those also which the princes law takes no hold of , though we observe them not : where there is onely vis directiva , not correctiva , a directive , but no coercive power : or when gods laws and mans concur not , if we obey as well as when they concur , then is our obedience free and voluntary out of conscience , not by constraint . this is a good signe of obedience . . and secondly , when gods commands and the desires of our own nature stand in competition , as when god commands abraham to offer his son , and nature forbade him . as also in the world , when it and the fashion take one side , and gods commandments another . if in these cases god have the victory , and the world and the flesh go down , it is another good signe , that we are in a true way of obedience . the tryal is best found upon the parting , as when two walk together , you cannot know whose the spaniel is till they part , but when they part , we know who was his master , and whom he followed before they parted . the sixth rule for procuring obedience in others is , done per edificationem , as the apostle speaks , by edifying one another , and by avoyding that which they call scandalum , let no man put a stumbling block , or an occasion to fall in his brothers way . chap. xiiii . of patience . how it arises from love of god. the necessity and excellency of patience . afflictions are either corrections , or tryals . reasons of patience in both . of counterfeit patience in hereticks and others . stupidity no true patience . cause thereof . of fainting under the crosse . means of patience . signes of patience . of working patience in others . the second principal signe or property of love is patience , and it might be comprehended under obedience ; for they use to call it , obedientiam crucis . it is a fruit of love , charitas patiens est , saith the apostle : for if it be active , it produces obedience , if passive patience . the heathen man hath a strange speech to this purpose : non amo quenquam , nisi offendat , i love no man , but he that offends me ; the reason is , because bearing and sorbearing is an argument of love , he that loveth will bear much , if not , he loveth not . qui desinit sustinere desinit amare , saith s. augustine , leave of to forbear , and leave of to love : and s. gregory , patientia vera ipsum amat , quem portat , true patience loves him who is a burden to him . in respect of our selves being natural , nothing can be trulier said , then durum pati , it goeth against flesh and blood to suffer ; and the object of patience is evil . but the spiritual man glories in tribulation , knowing that tribulation worketh patience ; and why ? because patience worketh experience , and that hope . so that patience never bears evil propter se , sed propter mag is bonum , for it self , but for a greater good . the evil we suffer by it will be recompensed with the greater good . labour is durum , a hard thing , and ease good , but if a better thing ( as learning ) may be attained by the privation of that good , we will take pains and endure labour . so the suffering of want , trouble , and the like , conducing to a greater good , puts a will into us to endure them . ardor desideriorum , saith s. gregory , facit tolerantiam laborum , the earnestnesse of our desires causeth us to endure labor . this greater good is the glory of god ; and that as we said of obedience , both directly by our selves , when we glorifie him , by our sufferings , and also by others , who take occasion by our patience in suffering to glorify god. though the devil afflicted job with sundry crosses , yet he continued firm and endured them patiently , and by his servants patience was god glorified even over the devil : god triumphs over the devil by the patience of job . 〈◊〉 thou not , saith god , my servant job , that there is none like him in the earth , &c. beatus job quot voces patientiae in laudem dei percussus reddidit , quasi tot in adversarii pectore jacula intorsit , et acriora multa quam sustinuit , inflixit , blessed job by his often expressions of patience to the honour of god in his afflictions , castas it were so many darts into the bosome of his adversary , and inflicted much more upon him , then he endured himself . the author to the hebrews tells us , that we need this vertue , and our saviour gives us the reason . we cannot possesse our souls without it . how ? thus ; if any crosse befall us , either it is too great for us to bear , and so we fall into exceeding great worldly sorrow , which worketh death , as it hapned with achitophel , a wise man : or else without this gift of patience we set our selves against that partie in passion , that we conceive did offer us the injury , and so fall to hatred , and then to injurious dealing , or if it be from gods hand , to murmuring and impatient reoining , and so loose your souls . but if with patience we bear the afflictions of this life , and thereby overcome the last enemy which is death , corinthians . . then we are sure to save our souls . in consideration whereof , as we said , that in the christian structure faith was fundamentum the foundation of all vertues , so patience is tectum the roof or covering of all vertues to keep and defend them from the storms of afflictions ; without which storms would beat , and rain would descend into the building and rot it . and this may well be warranted by that of our saviour in the gospel , where he saith ( describing the spirituall harvest ) that they brought forth fruit with patience . the fruit is after the bud and blossome , the fruit must come through both . but more plainly in the apostle ; that therefore patience must have her perfect work , that we may be perfect and want nothing , and the building be consummate . and s. paul joyns faith the foundation , and patience the roof together . to you it is given not onely to believe , but also to suffer ; and in another place , in side & patientia , by faith and patience we inherit the promise , the first and last , the beginning and the ending . so that when we have this vertue , and the roof be covered , we may have good cause to rejoyce , as s. paul did . he rejoyced in patience , in suffering infirmities , reproaches , necessities , persecutions , distresses , for christs sake . and patience working experience , he then had spem solidiorem more solid hope , and thence grew so valiant , as to throw down gantlet , and chalenge any thing that could separate him from the love of god , and beginneth with the least first , as tribulations , ascending to the most potent , as death , angels , principalities , &c. patience is distinguished according to the object , which is affliction , and that is of two sorts : for it is either for punishment , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or for tryal called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; there must be patience in both : and the reason is , for that in every law there is a directive and a corrective force , if one misse , the other will take hold . aut faciendum quod oportet , aut patiendum quod oportet , either we must do , or suffer what we should ; we must be either active or passive . . we submit our selves to the corrective force in respect of our deserts , knowing the law to be just , for two reasons , both which are mentioned by s. peter , it is the will of god ; of his secret will we cannot enquire the cause , but when he hath revealed the reasons , we may be bold to take notice of them for confirmation of our faith . . the first is , he will have all the world know , that sin shall not be unpunished . this is plain . the waters of meribah cost moses his life , his wavering , because the waters came not at the first , was his forfeiture of entring into the land of promise , numbers . . many more instances might be brought , but they are all obscured by christs punishment for our sins , which may inform us how highly sin displeases god. and although the main punishment fell on the son of god , and this passio christi , this suffering of christ was the greatest signe of the love of god to us , yet he loves us not so as to exempt us from all punishment , there must be a visitation for his church . it is a great part of that league and covenant made long since , that though his mercy shall not be withdrawn from us , yet if we forsake his law , he will visit our trespasses with the rod , &c. this is a signe of his love too , as well as his punishing the son for us ; therefore we must still be subject to his fatherly correction , though his children and servants . judgement must begin at the house of god , saith s. peter . but he will punish the wicked more grievously ; for as our saviour speaks , if this be done in me that am a green tree , what shall become of the dry ? if i bring evil upon mine own city , where my name is called upon , ( saith god ) shall you go unpunished ? and it is certain , that the lord chasteneth and scourgeth every son whom he receiveth , and as many as he loveth he rebuketh and chasteneth . s. augustine saith , si huc non tibi magis malum videtur exhaeredari , quam non castigari , hoc elige , if to be disinherited seem not to thee to be a greater evil then not to be chastised , choose that . . as the first was a reason of the declaration of gods justice , so this second is for our own benefit . vexatio dat intellectum , trouble brings understanding . it was good for david that he had been afflicted , many men cannot be without it . s. aug. saith , that when he followed this world by pleasures with a full stream , a pain in his breast , pectoris dolor , was the first means of his recalling . s. pauls unhorsing and smiting blinde was his initiation to god. sepiam vias tuas , saith god , i will hedge up thy wayes with thorns ; if thou wilt go out of the way the thorns shall prick thee , and keep thee in . nazianzen reporteth of s. basil , that being subject to infirmities and sicknesse , he petitioned god for recovery of his health , and when he had obtained it , he remembred that he had left out a condition , that lest he should grow proud , god would by afflictions put him in minde by sicknesse again , which he did as the same father reports . thus in these two respects its necessary we bear correction with patience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the tryal is of two sorts . . there is either , delatio boni a deferring of good , touched before in hope , which ever hath rationem mali , a shew of evill . hope deferred maketh the heart sicke ; the bearing of it is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , longanimity ; though it tarry , wait for it , because it will surely come , saith the prophet . wait patiently for the lord will come , saith the psalmist . this is the onely patience which is in god , who waits ut misereatur nostri , that he may have mercy on us ; for as s. augustine saith , dominus patitur neglectus , patitur contemptus , patitur negatus ; the lord , though we neglect , despise , deny him , yet still bears with us ; with what patience then should we wait upon him , and not to make this conclusion by infidelity , because that we wait for is long in coming , therefore it will never come : or to say with them in saint peter , where is the promise of his coming ? . the second tryal indeed is the bearing of some real affliction , not for sin , as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but for righteousnesse sake . to whom more is given , of him more shall be required . the devil shall have a larger liberty to tempt him . the philosopher saith very well , deus non habet amorem maternum erga filios , sed paternum , that is , he will not dandle his children in his lap , and rock them as a mother , but put them to tryal as a father . and he tryes them by this , if they will rather pati malum , quam facere , suffer evil then do evil ; or as s. augustine saith , utrum velint malum non patiendo facere , or non faciendo pati , whether they will rather do evil without suffering , or suffer evil without doing any . and this is as s. peter saith , that the tryal of our faith may be more precious in the sight of god then gold . and the reasons are four . . because we commonly see , that res prosperae are mare mortuum , the dead sea , or the lake asphaltites in judea , where sodom and gomorrah stood , that corrupteth all that is put into it . noverca virtutis prosperitas , prosperity is the stepmother of vertue , saith one . and seneca , ipsa foelicitas nisi temperetur premit , felicity it self , if it be not qualified , is a pressure . we settle upon our lees , if we be not poured out from vessel to vessel ; standing water putrifies ; armour not used contracts rust ; a full body ill humours ; unfallowed ground brings forth weeds ; but by exercise our graces grow bright , the stirring them up makes them burn , which else would die in us . . the second is , that as the apostle saith , there may be a conformity between christ and us , romans . . christ hath his inheritance in heaven by two rights ; one as he is the first begotten son of god , and the other by his obedience . ye see he saith of himself , ought not christ to have suffered these things , and so to have entred into heaven ? now in respect of the first we can have no conformity with him , but the right we must claim by is the other , which is suffering ; and if we claim the inheritance by christ , we must have it by his title , viz. by suffering . in mans law it is a principle , that inheritance which descends from one to another , must be held by no other title , then by that , which he that was formerly possessed of it , held it by . and therfore the apostle pleads , that through much tribulat on we must enter into the kingdom of god. this is the tenure , and lest any should think himself exempted , he tells us , all that will live godly in christ jesus , shall suffer persecution ; none excepted . and for this cause , whereas the church militant hath six resemblances . . to a camp , . to a ship , . to a building , . to com , . to wine , . to a flock . the nature of all these imports patience . . a souldiers life is nothing else but agere sub dio , abroad in the open air ; much patience is required in them that follow the camp . . a ship we see is subject to winde and storms , to be tost with the waves of the sea . . . the resemblance to these two one well describeth . forsitan te temporaliter punit , ut aeternae mortis ardores poena redimat temporalis . in edificatione enim temporali omnes lapides prius malleis tundebantur , in horreo domini non reponitur granum , donec flagellis aut triturantium pedibus sit excussum , in buildings axes and hammers must be used , and no corn comes to the table before it passe through the frail and milstone . . the grape must be troden and passe the winepresse before it be fit to drink . . the flock is shorn and carried to the shambles . . the third reason of trial is , to separate the good from the bad . therefore god suffers the devil to sift his servants , trial is , sathanae ventilabrum , the devils seive , luke . , which separates the good corn from the chaff , and for this cause god suffers good men to be afflicted by wicked , because it is not fit he should use good men as scourges for the good ; for there must be a fan to make a separation of the corn and chaff , which is the crosse . there is a red sea to passe , if thou be a true israelite , thou shalt get through , if an egyptian no passage for thee , thou shalt be drowned in the midst of it . vituli triturantes quotidie ligantur ad stabulum , vituli mactandi quotidie in paescuis libere relinquuntur , the oxen , that are for use , are kept tyed up , when those that are fatted for the shambles , are let loose into the pasture to feed at peasu re . . the last is for the devils confusion , to confound him when he sayes , doth job serve god for nought . god sends tryalls to stop the devils mouth , who slanders all for mercenaries , therefore ost times he sends no reward visible at all , and somtimes gives malam mercedem , an ill reward in appearance , that it may appear that we serve him gratuito freely . now for the manner of suffering ; there were in the primitive church a sort of heretiques called circumcilliones , who ( hearing patience so much commended ) conceived of it , as the stoickes , to bean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a want of passions , and therefore whipped themselves , and acquainted themselves so much with hardship , that they could beare any thing . but we are to understand , that as christian religion is far from epicurisme , so it allowes not the doctrine of the stoicks : saint paul disputed against both epicures and stoickes . christian patience is no stoicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for job , david , christ , they were patient , yet had some notable signes of passions , that they felt what they suffered . nor is patience a monothelite , to have a will onely to be punished . our saviour had a will to be rid of the cup , as well as a submission to gods will. it was a suffering according to the will of god , as the apostle speaks , to which he conformed himself . saint augustine sheweth the difference between the heathens , and heretiks patience , and that which is true patience . the first was not in a good cause , or for a right end , but possibly they vsed themselves to suffer , and felt it not : but in true patience , a man feels the crosse , and would be rid of it , yet submits to the good pleasure of god. and therefore he saith , it was stupor morbi ( being accustomed to ill ) potius quam robur sanitatis , a stupefying disease , rather then the strength of health , and admiranda duritia , quae magna est sed neganda patientia , que nulla est , their hardnes was to be admired , for it was great , but their patitence to be denied , for they had none . that which is forbidden the apostle comprizeth in one verse . a small regard , or despising the chastisment of the lord. . and a fainting under his correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two extreames of true patience . . saint chrysostom noteth upon exodus . . that in the wicked there is but momentanea cura , not no regard at all , but a momentary regard of gods afflictions : as it was in pharoah concerning the plagues of egypt ; and it was no other in jeroboam , there was in him a humiliation for the present , till his hand was restored onely . that effect which judgement works upon the wicked , is onely pannicus timor , a panick fear for the present , till the danger be over , and therefore such patience is called pannica patientia , a pannick patience : like to that in bears and wolves at the sound of the drum , they are afraid while that is beaten and no longer . or as they which not being used to the sea are sick , while the ship is tossed , but assoon as they set footing on the land are well again . and by this men came to that which the ancients call stupor morbi , non robur sanitatis , a numnesse and hardnes of soul , not proceeding from strength of health : and thy call it animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a palsy of the soul. it is one thing to thrust a needle into quick , and another into dead flesh . and this stupor or numnesse of the soul is of two sorts . contractus et immssus . . the wiseman speaking of a person given to excesse of meat and drink , saith , they have stricken me ( shalt thou say ) and i was not sick , they have beaten me and i felt it not . he shews that some by custome in sinne , contract a senselessenesse in sin . their life is like to them that sleep in the top mast , whose sleep is broken and yet continues , and so they come to a kinde of drunkennesse . ebrii sunt , non vino , as the prophet speaks , they are drunk , but not with wine ; and so it falls out in other vices , when a man is bewitcht with a sin , he is smitten but feeleth not , because he is drunk with it . . the other is such as we read baals prophets were : who , when their god would not hear them , cut themselves with knives and lancers , and thereby might seem patient ; and this is not stupor contractus , but emissus a stupidity infused by sathan , whether he possesse men spiritually onely in their souls , or corporally too . the devil taught a man to breake his chaines and cut his flesh with stones ; and such was that of the circumeelliones , manichees and donatists &c. it was but pati malum , ut facerent malum , as saint augustine speaks , they suffered evil , that they might do the more evil . this stupor contractus comes two wayes . . ex ignorantia causae , not considering the cause whence afflictions come . or . ex ignorantia finis , not considering the end whereto they tend . . when the afflicted consider not the cause from whence their affliction comeeth , thou hast stricken them o lord , and they are not grieved ( saith the prophet ) thou hast consumed them , but they have refused to receive correction , they have made their faces harder then a rock &c. and god himself by the same prophet , in vain have i smitten your children , they received no correction . and the prophet esay , why should ye be stricken any more ? ye will revolt more and more &c. no doubt but there are some such among us , whom god calleth before him , and arresteth with these his serieants , but are no whit amended . such are usually compared to simon the cyrenian , who was violently laid hold on , and forced to carry the crosle , but are not crucified on it themselves , a crosse they beare , but profit not . and the reason is , because they ascribe it to other causes , besides god inflicting , and their sins deserving . divines call this coecum termentum , or coecum dolorem , a blinde grief , a grief they have on the sudden , but are not able to say , for this or this cause is it come upon me : they ascribe it humori naturae not rori gratiae , and like purblinde men they cannot looke up to the hand that strikes them ; and so consequently they get them terrenas consolatiunculas earthly petty comforts ; ( as saint bernard ) pleasure and friends , and so drive it away : and if it comes from without then many times they do insurgere in instrumentum et omittere percussorem , rise against the weapon , and leave the striker , which comes by not observing the two concurrents , viz. god and his instrument , and that the affliction is just with god , though unjust in the instrument , as the calamities of job , were just in god , cui nil nisi justum placet , who delights in nothing but what 's just ; and our saviour saith , math . . we shall be blessed by god when we are injured by men , the not distinguishing of these two breeds desire of revenge . king david could distinguish better . in the case of savl and doeg , the instruments ; o lord my god , if i have done any such thing &c. he ascribed it to god , and yet knew he was wronged by them : and in the case of shimei , he conceived that he was but gods instrument to afflict and punish him . . when we look not high enough , that is the first , the second is , when we conceive not aright of the end : for tribulation is of tribulus a bramble ; and saint augustine saith , ideo mittitur , aut ut detineat , aut ut revocet , it is sent therefore , either to restrain , or to call back . and intelligat bomo deum esse medicum , et tribulationem medicamentum esse ad salutem , non poenam ad damnationem , man should know , that god is a physitian , and tribulation a medicine for health , not a punishment to condemne . and saint gregory . adversitas quae bonis viris obiicitur , probatio virtutis est , non indicium reprobationis , tribulation that comes upon good men is a trial of their goodnes , not a token of reprobation . when men then mistake gods aime , in the end they fall into a numnes of soul. . the second extreame of patience is the fainting under gods correction . the cause most commonly comes , when men cannot distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between being shaken , and cast down ; but imagine , that god afflicts them in wrath , and aymes at their destruction : whereas the apostle could say , we are troubl d on every side , yet not distressed , we are perplexed , but not in despair . and when a man cannot distinguish between these , then a heavines seizeth on him that begetteth death . the psalmist maketh a dialogue between his soul and himself . why art thou so cast down o my soul ? but then comes in the other part , put thy trust in god for the help of his countenance . when men begin to be perplexed , then either they feel their courage die , the spirit is cast down , and a wounded spirit cannot be born : the spirit of a man will beare other infirmities and crosses , and so the heathen have shewed great patience , but when the spirit or conscience it self is wounded , who can beare it ? or else they fall a murmuring against gods justice , and say with cain , their punishment is greater then they can bear , or have deserved ; and so mistaking gods justice fall away by despair , and not considering gods mercy , they come to be of sauls minde , if god will neither answer him by prophets , dreames , nor voice , he will go to the witch : and if this succeeds not , then he takes another course , and so falls into the other extreame , and lies flat on the ground with a brutish kinde of patience . and all this is by misconstruing gods justice or mercy , that because he correcteth as a father , he will condemne us as a judge . the general means to get patience are these . . it is truly said by saint jerome , that quot sunt causae , as many causes as god hath ad 〈◊〉 to punish , there are so many for us ad patiendum to suffer with patience . there are many examples of patience among the heathen as of scaevola , rutilius , regulus , &c. these had a shew of patience , and their reason was , sis asinus , quemcnnque asinum sors prospera fecit . but there ought to be in christians a more heroique courage , seeing they know the causes from whence affliction comes , and whereto it tends , as was shewed before . . they say that it is tenuis patientia , quicquid corrigere est nefas , a small patience , when a man cannot help it then to beare : since we cannot help it , were bestt o make a vertue of necessity . it is hard to kick against the pricks . a necessity being laid upon us , let us do it willingly , and so it will become a commendable vertue , and let us not be like them that have no hope . . the third is that which the heathen man confessed , quantum mercator pro lucro , quantum venator pro ludo , tantum ego non passus sum provirtute , i have not suffered so much for vertue , as the merchant for gain , or the hunter for sport : this he spake out of ambition , that he had not suffered so much for his honour . but let us adde , quantum ethnicus pro ambitione , tantum ego non passus sum pro christo meo , i have not endured so much for my christ , as the heathen for his ambition . on the other side considering as we are christians , and afflicted either ad correctionem or ad probationem , for our amendment or tryal , these should be to make us patient : of which two let us spake more particularly . . in respect that afflictions come upon us justly for our sinnes . the lesse dishonest thief could blame his fellow for murmuring , and his reason was , seeing we suffer justly ; all we suffer is justly deserved , yea lesse then we deserve . . the psalmist saith , that god in faithfullnesse had afflicted him . that as the punishment is just in the first place , so if we are afflicted , we should ascribe it to god of very faithfulnesse . though he visit our offences with rods , or our sinnes with scourges , yet his mercy shall not utterly be taken from us , nor his truth fail . this affliction being sent in mercy , either to retain us , or to recall us , either for prevention or for cure , and we apprehending it so , is a speciall means to procure patience in us . for being strengthened by his promise , we shall make use of his punishment , and know that all things worke together for good to them that love god. and to this we may apply the speech of the heathen man , patior ne patiar i suffer now , that i may not suffer hereafter . that abraham make not that argument against us which he did to the rich man ; son remember that thou in thy life time receivedst thy good things , therefore now thou sufferest pains ; but lazarus , who suffered pain , shall for his patience have his reward . that this conclusion may not be , here we must suffer those pains that may be ended , mitigated , endured with patience ; and have hope of an end , that we may not hereafter suffer those pains , in which there is no patience in bearing , no hope to be delivered no mitigation to be expected , but the end will be without end . and indeed this continuus cursus temporalium , to have no misfortune or trouble , nor to be plagued as other men , is a dangerous signe of gods disfavour to us . and these for the corrective part . the motives for patience in that affliction which is explorativa or probativa are . . to consider before hand what troubles and crosses are incident to a christian life . our saviour upon this hath two comparisons , of a builder , and a king going to war , both whom it behoveth to cast their accounts before hand what charge they may be at . for the want of forecast of them that intend to live a godly life , what troubles , what temptations they must go through , makes them unprepared and unresolved when the crosse cometh , and so they give over . . the apostle ( though it may be equally applied to other vertues ) tells us , that whatsoever things were written aforetime , were written for our learning , that we through patience and comfort of the scriptures might have hope : that is , in this point of patience we may see in scriptures what the saints of god have endured , and by considering their afflictions and sufferings , what it cost them , and what they suffered we may see what it will cost us , and what we must endure , and so we may be the better armed against the like ; and especially if we consider our captain , as the apostle calls him , and what he suffered . recogitate illum , consider him that endured such contradiction of sinners against himself , lest ye be wearied and faint in your minds , this is a good preparative to patience . si paessio christi , ( saith saint gregory ) in memoriam revocetur , nihil tam arduum quod non aequo animo toleretur . if we would but call christs passion to remembrance , there 's nothing so difficult , but we would willingly endure it . he suffered so much in all parts of soul and body , that its impossible for us to endure the like . . martyres 〈◊〉 flamma esse possumus , si in anima patientiam retineamus , we may be martyrs without fire , if we endure gods crosse with patience . and to endure them we shall be enabled by gods own promise , in the words of the apostle ; god is faithfull who will not suffer you to be tempted above that ye are able , but with the temptation will also make a way to escape , that ye may be able to beare it . he will not trie us above our patience , but either give us sufficient strength to suffer great afflictions , or lesson our trials , as our patience shall decrease . and the consideration of this is also a great motive to continue in this vertue . . lastly , the hope of the reward laid up for those that suffer in this world , is a principal means to stir us to this duty . saint paul saith , i reckon not the sufferings of this present time worthy to be compared with the glory which shall be revealed in us . and he gives the reason in another place . for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . here is a gradation of so many steps , that a man cannot reach to the top of it . the glory great , the affliction light , the glory exceeding , the affliction for a moment , nay the glory far more exceeding with an eternal weight added to it . here is hyperbole upon hyperbole , and yet no hyperbole can fully expresse it , the apostle could not expresse it . and we cannot conceive it . so much of the means . the signes of patience are these . . tolerantia crucis . when a man findes upon examination , that he is able and willing according to the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide under the crosse , it is a good signe . when a man is so affected to the crosse , that if it please god to take away his sinne , ( the cause of punishment ) he is willing to beare the punishment . let me onely be assured of forgivenesse and let the crosse lie on me still . . the second is when we can tolerare et amare , beare and love too . when our suffering turns not to murmuring or disobedience , but so affecteth us , that ( notwithstanding our chastisment ) we can love god with his chastisment , and for it say with job , blessed be the name of the lord. when it is benedictus dominus in donis suis , blessed be god in his gifts , jobs wife can say grace aswell as he ; but when it cometh in ablationibus suis , blessed be god , who takes away , a true note ariseth of difference between true and counterfeit patience . it is in this as in the affections , when they arise from contrary objects , they are true and not counterfeit ; as when justice , which properly stirs up fear , works love in us , and when we can fear him for his mercy which properly stirs up love . wicked men may fear god for his justice , and love him for his mercy ; but the true note of difference is , if we love him for his justice , and can say with david , there is mercy with thee that thou mayest be feared . so that when a man can love god , as we count it , post injuriam , this is true love , and is a signe of true patience . the heathen man said , that 's true love , cum amare possis post injuriam , when one can love him that hath injured him . . the third is , when we finde our selves humble in our sufferings , which is a distinction between true christian patience and heretical . the fathers in the primitive church had much to do to make the people observe the difference of patience between a true christian and a donatist ; and were forced to use these two notes of distinction . . that in the suffering of a donatist ( which is to be observed in our dayes ) they should finde a spirit of pride and vanity , whereas true patience is humble . and this humility appeared in the martyrs sufferings , which was without disputation with god about the cause , or murmuring at the torments : tolerabunt & non gemuerunt ; or else respondent pro deo , they either bear them , and mourn in silence , or if they reply , it is on gods behalf , like job , of whom the holy ghost saith , in all this job sinned not , nor charged god foolishly . and , in all this did not job sin with his lips . he did nothing to bewray impatience . true patience is humble , and saith with david , tacui domine , quia tu fecisti , i kept silence , o lord , because it is thy doing . . the other note is alacrity . it was observed by the fathers , that the circumcelliones in their sufferings had no alacrity , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without passion , it is true , they were not moved , but they suffered not cheerfully . they bore them , but they rejoyced not ; they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , overcome , as those that in some diseases , cure without pain , or using narcotick medicines do overcome the pain , but christian patience doth more , in all these , saith the apostle , romans , . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we do more then overcome . it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , overcome , and more then so , for it rejoyceth too . so the apostles after they had been scourged , departed , rejoycing that they were counted worthy to suffer for the name of christ ; whereas the suffering of hereticks , though it discovered no fear or grief , yet it wanted this rejoycing , it had no alacrity in it . now concerning the sixth rule ( as is in the former . ) it is not enough for a man to say to his own soul , why art thou so impatient ? but we must say to others , sustine dominum ( as the psalmist ) wait ( and that patiently ) on the lord. we do what we can by our comforts and exhortations to make them patient . on the other side , if there be any provocation to impatiency in others , as jobs wife , we must answer them with him . and this is the knowledge that every one should have , and it is folly in them that have it not . for doctrina viri per patientiam noscitur , the discretion of a man deferreth anger , saith solomon , proverbs . . and as s. gregory addes , tanto minus quisque ostenditur doctus , quanto convincitur minus patiens : nec enim potest veraciter bona docendo impendere , si vivendo aequanimiter nesciat mala tolerare , every man shews himself the lesse learned , by how much the lesse patient : nor can he well teach to do well , if he know not how to bear evill . and thus much concerning the first proposition , thou shalt have a god. chap. xv. the second thing required in the first commandment , to have the true god for our god. reasons hereof . of true religion . this is the true pearl to be sought . three rules in seeking . the extreams of religion . . idolatry , . superstition , . prophanenesse , . novelty , of which three degrees . . schisme . . heresy . . apostacy . the means of true religion . the signes of procuring it in others . the second proposition . there remain two propositions more in this commandment . . thou shalt have me the true god , for thy god ; and this includes the vertue of religion , viz. true religion , which is the having the true god for our god. all other religions are the extreams forbidden . . the second is , thou shalt have no other gods but me , that is , thou shalt have one god alone , and thou shalt have me alone , and this includes the vertue of sincerity , which is opposite to all mixtures of true religion with any other . besides these propositions drawn out of the whole precept , there are two other vertues included in the first and last words of this commandment . . upon the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coram facie mea , before my face , is grounded , the vertue of integrity or uprightnesse , opposed to hypocrisie ; and upon the first words , non erunt tibi , [ thou shalt not ] the vertue of perseverance . for the words are in the future tense , and extend to the whole course of our life . and these are the particulars that remain to be handled in this commandment . the second proposition then , is , thou shalt have me for thy god. for it is not enough to have a god , unlesse he be the true god. and this is true religion . naturally our affections are bent , and chiefly bestowed on some one thing above the rest , and to this all our actions refer , and this whatsoever it be is our god. as some upon an idol , or false god , which , as the apostle speaks , is nothing . or some upon the god of this world ( that is , the devil . ) some have their belly for their god , that is , the flesh . some idolize their money and wealth , the love where of is idolatry , as the same apostle . thus as s. augustine saith , unusquisque comeditur ab aliquo zelo , every man is zealous for some thing or other . and concerning all such the prophet makes his complaint , that there is a generation of men that turn the glory of the true god into dishonour , that are not careful to render god his true honour , and their religion is , as the apostle saith of knowledge , scientia falsi nominis , religion falsly so called . for they follow vanity and lies , and therefore eat the fruit of lies , as the prophet speaks , that is , grief of minde , smart of body , and confusion of soul. that which plato saith of this is true , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. every soul if it hath not the truth , it is not because it wants desire of the truth , and if it finde it not out , it is against the will of it , unlesse it degenerate from its nature . when abraham had told abimelech that sarah was his sister , not his wife , he ( though a heathen ) could tell abraham that he had done that he ought not to have done . and that which is more strange , the devil , ( though the father of lies ) could say to the woman , yea is it true indeed ? hath god said ye shall not eat of every tree of the garden ? he was desirous that eve should give him a true answer . so we see the force of truth , that howsoever it is not practised , yet in judgment , not only the good but the wicked , even the heathen , and the devil himself would not willingly be beguiled with falshood . one reason why god , though he commands onely true religion , yet permits the false , is , in respect of that which was named before , the tryal of our faith , which is more precious with god then all the riches of the world . this tryal hath been the cause , why god hath permitted and doth permit so many errours , heresies , and false worships , we may allude to it by comparison : that albeit god hath abundance of all things to make all men rich , and so could have done ; yet for tryal of a liberall and compassionate minde in the rich , he saith , the poor shall never cease out of the land : so it may be said in the case of truth , it had been an easie matter for god to have taken order , that every man should enjoy the true profession but on ly for this tryal . ideo oportet haereses esse inter vos , therefore there must be heresies among you , and why ? because they which are approved may be made manifest among you . he that said , fiat lux , let there be light and it was made , could have as easily said , sit veritas , let there be truth , let there be plenty of truth , and it should have been so , but he hath given the reason why he suffereth errour , that they may be tryed , that seek after the truth . another reason of this is , that forasmuch as god hath magnified his word , and truth above all things , and that it is the chiefest thing , and that he maketh most account of , he would therefore have it diligently to be sought by us , that we should shew our conformity to him in the estimation of it , and magnifie it above all things . for the necessity of it much need not be spoken , it hath been partly handled already ; but because truth and true religion is a way , as s. peter calls it , and that way must bring us to the right end , then it follows , that of necessity we are to finde it . the spirit of truth is to guide us , and therefore it is requisite we finde him . if we finde it not , we cannot come to our end . eunti in via aliquis trit terminus , but error immensus est , if a man keep the way he shall at length come to an end of his journey , but errour hath no end ; therefore the way must be found . the thing commanded is religion , and true religion , veri nominis religio , which our saviour under the name of the kingdom of heaven compareth to a pearl , and him that sought after it , to merchant , that seeking after many , found one pearl of inestimable price and value , and when he had found it , sold all that he had , and bought it . in which we may consider his desire which is branched out into three acts . . quaesivit . . invenit . . emit . he sought , found , and bought . . in regard of the manifold errours and falshoods in the world , investigation is most necessary ; that is , an earnest study and applying of the minde , to finde out truth among many errours , contrary to the custome of this age , where no man desires to seek , but in that religion wherein a man is born , in that he will grow up , and in that he will dye , and imagine that he hath found the pearl without seeking , and so when our studies ripen , we onely stick to some mens institutions . moses seemeth to be of another minde , and not onely exhorteth , but commandeth the israelites to enquire into all antiquities , and in all parts and ends of the world , whether there were any religion so true as theirs . no man then ought to suppose he hath found the truth , before he hath sought it ; and a promise there is of finding if we seek . the promise of the calling of the gentiles , that god would be found of them that sought him not , is no rule for us in this case : but as we must enquire , so we must examine all truths . there are many counterfeit pearls ; a man must be able to distinguish , before he sell all to buy a pearl . hereditary religion , religion upon offence taken , religion upon a sudden , these three at this time possesse the most of mankinde . . either because they will be of the minde of auxentius , in hac fide natus sum , in hac item moriar , and in this case religion findeth us , and not we it . . or , because i have received some indignity in one religion , i will be of another : or because we have sustained some losse , or had some crosse by our religion , therefore we will go over seas , and there we will seck and finde the pearl , and are able to defend it to be so . . there is religio repentina a sudden religion . this is a stumbling upon religion without study , by some that seek to revelations , and prefer fancies before ordinary means : whereas god hath given ordinary means , we must have time , and study , and means to finde it ; for in other cases and without these there 's no promise nor warrant from god , that we shall light upon it . but if any shall say we have found it before we sought it , as god saith of a people , i was found of them that sought me not , we must adde , with the apostle , omnia probate , there is an examination answerable to seeking : they that have it must either seek it or examine it , and not make examination of the truth in religion a matter of death , as the turks do . seek therefore we must , and in seeking the fathers give many rules , but especially two rules must be observed . . the first our saviour gives , quaerite primū . it must be sought before all other things , and in the first place , because the seeking of it will it all things else seek the lord ( saith the prophet ) while he may be found , and call upon him while he is neer . s. paul saith , all seek their own , not the things which are jesus christs . but if we give primum to our own , and not when we seek for christs god will not be neer , but leaves us . . the second is given by moses . if thou seek the lord thy god with all thy heart , and with all thy soul , thou shalt finde him . god saith by the prophet , ye shall seek me and finde me , when ye shall search for me with all your heart . we must seek with tears , as mary did the body of christ , john . . we must seek for the truth , as solomon saith men must do for wisdom , how is that ? as men seek for silver or hid treasures ; and , as the prophet , if ye will enquire , enquire ; that is , enquire indeed . but if either we primum quaerere grandia , if we first seek great things for 〈◊〉 selves , and religion after ; or seek , and not seek , by seeking coldly ; 〈◊〉 seeking his fathers asses , and the woman seeking her groat will prove to be with more care then ours for religion : such seekers will never finde . . the third is . as we must seek for the truth , if we have it not , and when we have it examine it , so when we have it , we must acquiescere we must rest in it . the use of religion serves us instead of a girdle to 〈◊〉 our loyns , that is , truth must be applyed as close to our souls , as a girdle to our reins . for the negative part , what is here forbidden , may be reduced to these two heads . . one extream opposite to true religion , is 〈◊〉 , the excesse , when we give honour , either cui non oportet , to whom it is not due , or quantum non oportet , or more then is due : the first is commonly called idolatry , the other superstition . . another extream is parum , the defect , when we do not give honour cui oportet , to whom it is due , or not quantum oportet , not so much as is due . the first is called prophanenesse , which usually ends in atheisme , the other is non-acquiescence , or not resting in religion , when men seek out novelties , and receive the truth 〈◊〉 in part : and this divides it self into two branches . . schisme . . heresse : which ends in apostacy . . the cui non oportet , is idolatry , whether it be by giving divine honour and worship , or ascribing any part of gods office to any creature , as s. augustine speaks : within which comes dealing and covenanting with the devil , or trusting to his instruments , sorcerers , charmers , dreamers , and other inchanters . so if a man yeeld any of the former affections and vertues , as love , fear , &c. to the devil , if he fear the stars , or attribute any thing to dreams , inchantments , ligatures , lots , characters , &c. it is comprehended within this . god telleth us by the prophet , that none can foreshew things to come , but himself , ( not meaning things known by natural causes ) but where there is causa libera a free cause . therefore if divine honour be attribute : to any of these , a part of gods peculiar offices , is taken from him , and the most of them are reckoned up by moses , and god threatens to punish them . in the 〈◊〉 jeremy there is a plain commandment against the ascribing any thing to stars . so 〈◊〉 against wizards and divination . saul enquired of the witch of endor , and you see gods anger towards him for it . and ahaziah using the like means to recover his sicknes , was reproved by elijah , is it not because there is no god in israel , that ye go to inquire of baalzebub the god of ekron ? though the witch at endor foretold sauls death , and spake truth , yet sauls act is condemned . . chronicles . . and though the pythonist in the acts confessed , that the apostles were servants of the living god , yet s. paul rebuked the spirit that was in her , and made him come forth . yea though a prophet foretell a truth , and yet saith , let us go after other gods , he shall be put to death . . the other , quantum non oportet , to give too much honour , is commonly referred to superstition . the second council at nice erected images , and their principal reason was , because god could not be remembered too much : but that was no good argument , for then there could be no superstition . tully shews how the word superstition came first up . there were certain old romanes , that did nothing but pray , day and night , that their children might outlive them , and be superstites : whereupon they were called superstitious . in this respect we also condemn the euchytes . it is true , as the fathers say , that for quantitas absoluta , the absolute quantity , if we were as the angels , there were no 〈◊〉 ; but for as much as in man there is but quantitas ad analogiam ; or ad propartionem , and thereby he hath no absolutenes , but ex conditione , we must do that whereby we may continue , and go forward to the glorifying of god. and because of his weaknes , for a man to spend himself in one day maketh a nimium in religione , and consequently , superstitition . . for the other extreame , parum , when we give too little , and that either . cui non oportet , or non quantum , the fi st is commonly called prophanent 〈◊〉 , which was a punishment from the beginning , that a man should be such a one , that he should not come intra sanum , within the church , but to stand extra which many now a dayes count no punishment ; nay it is to be feared that it hath a reward , and that such people are the better thought of . too many of this fort are in these times that value religion and gods worship no more then 〈◊〉 did his birth-right . . the second part of this extreame is , when we give not quantum oportet , so much to god as we ought , when we will not rest or acquiesce in what god hath by his church prescribed , and delivered to us , but affect novelties , and desire new and strange things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore that god might make novelties the more odious to us , he hath made it a name for those things he most hateth . nadab and abihu are said to have offered strange fire to the lord , and the wiseman calleth an harlot a strange woman ; jacob commands his family to put away strange gods . it is called in deut. for 〈◊〉 post deos alienos . this being bewitched with the desire of novelties , and new devises , hath changed the pure doctrine of the primitive religion , and marred this religion where it is predominant . thus the galatians were bewitcht , galat. . . and none but the attica ingenia , which is spoken of in the acts , are given to it , academick doubting spirits , scepticks in religion . there are three degrees in novelty . . schisme . . heresy . . apostacy . in which one makes way for another . . schisme is the high way to superstition , as also to prophanenesse . and it is so called properly , when a man upon unjust dislike , either of government or worship or doctrine professed , or for some indifferent rites , withdraws from the communion of the church in publike duties , and refuses to submit to his spiritual governours , the bishops and pastors of the church , and so will make a rent in , and from the whole body : whereas the apostles counsel is , that all would speak one thing , and that there be no dissentions , but be knit in one minde and in one judgement ; and in another place , not to forsake the fellowship we have among our selves . . heresy is ( as s. augustine defines it ) dum scripturae bonae intelliguntur non bene , & quod in 〈◊〉 non bene intelligitur etiam temere & audaciter asseritur , when good scripture is not well understood , and that they affirm that rashly and boldly that they understand not well . s. jerome goes further , quicunque alias scripturam intelligit , quam sensus spirious s. flagitat , quo conscripta est , licet , de ecclesia non recesserit , tamen haereticus appellari potest , he that makes another interpretation of scripture , then according to the sense of the holy ghost , although he depart not from the church , yet may be called an heretick . this must not be understood of every errour , but of sundamental errours , and such as are wilfully held , when there are sufficient means to convince one of the truth . acts . . . apostacy is a general defection or falling from all points of religion . the means to finde out true religion are , besides the publike and general means , hearkening to the voice of the church , to whom christ hath entrusted the truth , and which is therefore called by s. paul , the ground and pillar of truth . . the eunuchs means , reading the scripture , he read the prophet esay . . cornelius meanes prayers , almes , and fasting , and that ( which is strange being a heathen , before he was called ) he was said to be a man that feared god : but the fathers resolue it well , why he was said to be so ; quia non detinuit veritatem in injustitia , he withheld not the truth in unrightousnesse , as the apostle speaks , and did not abuse his natural light and therefore god bestowed a further light upon him . so that if men use cornelius means , and not suppresse the light they have , god will give them his grace and further light to lead them into all necessary truthes . . the third is apollos means , to have paratum cor , to be ready and willing to encrease the knowledge we have already . these are the principal means : other means were mentioned before , when we spake of knowledge . the signes of true religion were foure : of which formerly we have spoken , and therefore will but name them . . the antiquity . . the purging of the soul. . the beginning and growth of it . and . lastly the examples of excellent vertues in the professors . all these saint augustine accounteth the especial signes . the sixth rule for purging it in others . king david desired that he might not die yet , because the dust could not declare gods truth . and our saviour saith , that he was borne and came into the world to beare witnesse unto the truth . and on the contrary we are commanded to mark and avoyd those which cause division and offences contrary to true doctrine . chap. xvi . the third thing required in the . commandement is , to have onely the true god , which includes sincerity reasons hereof . the contraries to sincerity . means of sincerity . signes of sincerity . of procuring it in others . thus much for the second general proposition , and the vertue therein required viz , religion . now for the third . habebis me solum deum . we must have him onely for our god , and this includes sincerity . it is not enough to have him for our god , but we must have him alone for our god : none but me , as the chaldee , and septuagint read . our saviour , saith thou shalt worship the lord thy god and him onely shalt thou serve : which is 〈◊〉 one with deut. . . and . . onely there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him onely , but it is supplied by our saviour , and all comes from the same spirit . the reasons were touched before , yet we will mention some of them again . . the first is , because it trencheth upon gods honour and glory to have a partner , and that men should worship other gods . the apostles end their 〈◊〉 , with soli deo 〈◊〉 et gloria . rom. . peter . and saint iude. and the reason the prophet gives , my glory saith god , will i not give to another , his glory is indivisible , if any will adde a partner see the conditions , sam. . . god promiseth , 〈◊〉 the people will leave serving of other gods , he will be their deliverer but if they serve any other gods , he will deliver them no more , but bids them go to them , and let them save them . . another is taken from the titles given to god : as a father , a king , a 〈◊〉 o hearken to the voice of my calling , my king . a husband . i will marry thee 〈◊〉 me , saith god by the prophet . a master . if i be a master , where is my feare ? and of all these we can have but one : but one father , one husband , one king . one master . we cannot serve god and mammon . and therefore we can have but one god. . the third was touched before , to joyne any with him , who is below him ( and whosoever he is , he must be below him ) is to abase him : if we could joyn any that were equal or his match , it were otherwise . if we joyn worse with better , it disgraces it . wine with water is the weaker . if you go to bethel , and erect an altar to jehovah , you must put a way other strange gods . no halting with the israelites between god and baal . no swaering by jehovah and malcom with one breath . no keeping the feast with leaven ; no mixture in religion , but our passeover must be kept with the unleavened bread of sincerity and truth , saith the apostle . and therefore all mixture was forbiden under the law , both in figure deut. . and by expresse precept , deut. . . there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle speaks , . cor. . . a judging of mixt and counterfeit wares , by bringing them to the sun : god will search with lanthorns : sincerity is sine cera , pure honey , without waxe , such must our religion be . the thing forbidden and opposite to sincerity is . . mixture in religion , and that both in respect of the matter of it , and of our affections towards it . . for the matter . our saviour saith . no man putteth new and old cloth together in a garment , or new wine into old vessells . this mixture of religion corrupteth it : as that of the turks is a religion compounded of all : and the pagans worship diverse gods . the whore of babylon is said to have a mixt cup , rev. . . for the mixture of affections . as our religion ought to be sincere , so our affections . a mixture of hot and cold maks lukewarm , which temper is lothsome to christ. the religion of such is for their ends , not for gods glory : as they which sought christ for the loaves . they are duplici corde , as saint iames calls them . there is no worse fault then to be lukewarm ; therefore we must be resolved to be either hot or cold . . the other extreame forbidden , is the defect , as that of mixture in excesse , that is , when men will so reforme and purifie religion , that they destroy it . pro. 〈◊〉 . . the wringing of the nose bringeth forth blood qui mungit nimium , sanguinem elicit , he that will make his nose too cleare , makes it bleed ; so when men will cleanse the church too much , instead of purifying it from mixtures in composition , they give it a bloody nose , as sectaries and hereticks usually do , who alwayes pretend reformation , when they rend the church , and make it bleed , sometimes to death . the means of sincerity in religion . . there is no better , then that which is implied in that wish of christ , i would thou wert cold or hot : we must avoyd lukewarmnes , which causes wavering in religion , and come to a resolution ; we must resolve to be what we professe , and to stick to the truth : then we shall be mel sincerum , pure hony sine cera , purified from all mixture . . when we are resolved to adhere to the truth , then we must come to the price , and value aright . it is true , that job saith . man knoweth not the price of it . though we would give our selves and all we have for it , yet we cannot give a full price for it , and therefore must not for any price part with it . merchants use to set a mark upon their clothes or other wares of the lowest price they will sell them at : now the truth is of such a value , that we cannot set any price whereupon to part with it . how high soever our price be , if we part with it , god may say to us , as the prophet doth in the person of christ , when they weighed for his price thirty pieces of silver , a goodly price it is that i was valued at by them ; a price more fit to buy potsheards , and therefore he casts it to the potter . surely god sets no such price on us , or valued us at so small a rate , however we value christ or his truth empti estis pretio , saith saint paul , we are bought with a price , more then thirty pices of filver not with corruptable things , as gold and silver , but with the blood of christ , as of a lamb withour spot : a lesser price would not serve to redeeme us , for if it would , all should have gone rather then he ; therefore as he prized us , so must we prize him , and his truth , aboue all corruptible things in the world . the signes of sincere or true religion have been handled before : we shall touch onely a few . . true religion ascribes all good to god alone , and gives no part of his honour to any creature . . it favours not man in his corrupt desires , it s no doctrine of liberty , but restraines all carnal liberty ; it teaches us to despise father and mother , friends , yea a mans self and all for god. . it is free from those mixtures which have been the decay of religion , which were . mingling it with errours of vain philosophy , which saint augustine calls rationes philosophorum , obtusae , acutae the acute and yet obtuse or blunt reasons of philosophers . thus clemenes alex. and origan by platos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vshered divers errours into the church . . with jewish fables , which the apostle bids titus beware of , jewish rites and ceremonies abrogated by christ , which he calls egena et infirma elementa , weake and beggerly rudiments . . it doth penetrare cor , it pierces into the soul , circumcises the heart , mortifies all carnall lusts and desires , false religion reaches chiefly to the outward man. true religion enflames the heart and affections with love of god , and makes us prize him aboue all worldly things , that we can say with david , whom have i in heaven but thee &c. and makes us able to answer christs question to s. peter , diligis me plus &c. louest thou me more then these ? that we can say , we love him more then these , all these things on earth : and where this is not , there is not sincere religion rooted in the heart . the sixth rule is , for procuring sincerity in others ; especially we must exhort others , as the apostle doth timothy , and all those that succeed him in the like office of a bishop in the church , to keep the commandment , that is , the doctrine and religion left & commanded by christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without spot , unrebukeable : and when saint peter seemed to judaize , he reproved him to his face ; so ought we in our places and stations to oppose the corruptions and novelties brought into religion , contrary to the primitive and catholique truth . chap. xvii . of the last words in the first commandment , coram me , in which is implied integrity . reasons for it . of hypocrisie , and reasons against it . signes of a sound heart . an observation from the first words . non habebis . they are in the future tense , and imply perseverance . reasons for it . the extreames . . constancy in evill . . inconstancy in good . four reasons against backsliding . signes of perseverance . of procuring it in others . coram me , before me . this is the last part of this commandment . and this coram me , saith saint augustine hath a great emphasis in it , even so much as makes a distinction between this and the three other commandments of the first table : and it is to be taken according to the third rule of extent before specified , viz. that is spiritual and extends to the heart . coram me , not in my sight . that is , thou shall not have any other god not so much as in the secret corner of thy heart : for god is scrutator cordis , a searcher of the heart . this implies the vertue of integrity . the law is spiritual , saith the apostle , and therefore the duties here commanded , are to be , not onely coram facie humana et coram luce , in the sight of men and in the light , which reach only to the exteriour act of gods worship , but this coram tenebris et coram facie dei , in the darknesse , and in gods sight , reaches to the thoughts , the inward parts of the soul , which belong properly to the sight of god. it is god that formed the light , and created the darknes . and therefore , as the psalmist saith , the darknes and light are both to him alike . and he that made the eye shall he not see ? he sees not onely what the eve seeth , but also because he formes the spirit of man , zach. . . he seeth what the eye seeth not , but onely the spirit of a man beholds , and that , as saint augustine saith , whether the candle burne , or is put out ; and which is more then all this , he seeth further then the spirit of man can see ; for though our heart condemnes us not , yet he can , for he is greater then our heart , and knows more then our heart or spirit . again this [ coram me ] distinguishes true obedience from a bare appearance : for bonum apparens , good in shew , may be coram homine before man ; but bonum verum is onely coram me , before god. for coram homine before man , or any other coram , argues nothing to be other then in appearance : but coram deo makes it indeed . saint paul ephes. . . divides every man into an inward , and an outward man and the same words are use byd plato before him , whence some gather he had read plato ; there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an inward and an outward man , and which of these two pleaseth god best , himself sheweth in eliab , and david . samuel had a liking to eliabs countenance , but god said , look not on it , for i have refused him god saw more into him then samuel could . god looketh into the heart , and therefore requireth truth in the inward parts . for there god rules especially . the kingdom of god is within you , as our saviour said to the pharisees . there it must begin , and there he delighteth to be most , if our heart he right , from thence he expects his worship . for in the heart is the principal seat of christs scepter , there be rules , subduing our wills to god. there is in all men a corrupt desire of appearing outwardly to men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we affect to seem something , as saul , when he spake to samuel , who had told him that god had rejected him , yet saith he , honour me , i pray thee , before the elders of my people , and before israel : such is our nature to appear outwardly to men ; but this appearance commends us not to god , for he delights most in the truth and sincerity of the heart , for , as the common saying is , every man is chiefly delighted with that , wherein he is singular and exceeds others ; and because that god alone can search the heart , therefore he delights in it , and requires our obedience to be coram facie mea , as in his sight . therefore it is that the wise man counselleth a man to keep his heart with all diligence . he gives a double reason , for it is the principal member , and therefore gives god the chief glory ; and further it is the fountain of all our actions by none of which is god honoured , if they come from a corrupt fountain ; nay they are so far from being accepted that they are abominable , and therefore according to the disposition of the heart , life or death proceeds : if we worship god with a right heart , then we shall reap life ; if that be unsound , death eternall follows . and therefore necessitas incumbit , we had need to keep that member right . for all those glorious duties before spoken of , if they want integrity , or a good heart , they are so far from gods acceptation , that they become abomination . for if we believe , our faith must come from the heart ; if we love it must be not in word , but in truth , which comes from the heart . our obedience also must proceed from the heart . to conclude this , whatsoever we do , we must do it heartily , as to the lord , and not to men . that which is here commanded is called , virtus integritatis by the fathers , inward soundnesse against hollownesse , and sincerity against mixture . and they ground it upon gods charge to abraham , when he made the covenant of circumcision , ambula coram me , what that is , god explained in the next words , & esto integer , walk before me , and be upright or perfect without hypocrisie . it is commonly joyned in scripture with another word , job was an upright and just man , the words signifie properly , straight and sound , upright and pure in another place ; and an honest and good heart in another . the nature of the word integer is taken from timber , it must be straight without , and sound within ; straight that it be not crooked , coram facie humana , and sound that it be not hollow coram facie divina , before god. therefore the ark was overlaid with gold , without and within , and in this respect it was that the psalmist distinguished the church ( the kings daughter ) from other kings daughters , her outward beauty might be parraleld , but she was all glorious within . it is the inward beauty which is required chiefly . that which is forbidden is hypocrisie . our saviour taxed it in the pharisees , by telling them they had a care to make clean the outside of the cup and platter , but had no regard to that which was intus , within . this is the sin of seven woes , more then we read that any other sin had . of which s. chrysostome saith , pharisaeorum justitia erat in ostentatione operis , non in rectitudine intentionis , the righteousnesse of the pharisees consisted in ostentation of their works , not in the uprightnesse of their intents . the other extream is that the prophet taxes in ephraim , whom he calld a silly dove without heart : this is simplicity without wisdom , when there is as our saviour intimates , columba sine serpente , the dove without the serpent . of such speaks solomon , when he saith , that a fool uttereth all his minde , he poures out his spirit without any manner of wisdom and discretion , before every man : our integrity therefore must be preserved with wisdom . . the way to keep our selves in this integrity . first , seneca's councel to lucillus ( who desired this vertue ) was , when he took any thing in hand , to imagine that cato , scipio , or some other of the ancient romans , renowned for vertue , stood before him . but it is a better way for us to do as the psalmist did , to set god alwayes before our eyes , conceiving , ( and that truely ) that whatsoever we do is in his presence . if that will not work with us , then to set god not absolutely , but as he will sit , when the secrets of all hearts shall be disclosed , at the day of judgment . the day ( as the apostle speaks ) when god shall judge the secrets of all men : for ( as the preacher saith ) god shall bring every work into judgement , with every secret thing . . another motive , and that a forceable one , to perswade us will be , that god requires an exact and sincere service of us to himself , because he commandeth singlenesse of heart from servants to their masters even with fear and trembling . if this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eye-service will not be allowed by god , as current towards men , much lesse will he allow it to himself . . lastly , if we consider the integrity of christs heart to us , of whom we read , that it was pierced , and that he spent his very heart blood for us : if we consider that , it will stir us up to have a reciprocal heart to him , and say with s. bernard , juste cor nostrum vindicat , qui cor suum pro nostro dedit , he may justly challenge our hearts , that gave his for ours . when he had offered his hands , feet , and other members for us , yet thought it not sufficient , but gave his heart for us also . it is not our tongue , hands , or feet , that can requite it ; our hearts will be too little , if we give them also up to him . . and we shall know whether our hearts be upright or no , first , by the heathen mans rule , nil conscire sibi , nulla pallescere culpa — hic murns 〈◊〉 us 〈◊〉 . a sound heart is like a wall of brasse , and is so full of courage that it can say , with the apostle , 〈◊〉 perminimum est , ut a vobis judicer , it is a very small thing that i should be judged by you . it is the soundnesse of the heart that will make it bold , if we be not 〈◊〉 mali to our selves , that we know no evil in our selves . this made john baptists heart to be above king herodes power ; the want of it made peter afraid at a silly damsels speech , charging him to be of christs company . . another mark like to this , is , if we be firm and upright under the crosse . if afflictions alter us not : for troubles and crosses will dishonour the integrity of our hearts . look how we stand affected in them , if firm , then no doubt but we are right . if we can say with king hezekiah , remember , o lord , how i have walked before thee in truth , and with a perfect heart : this upheld him when he was sick even unto death ; but e contra , if the heart be not sound , then in any crosse , it melts within us like wax , as the psalmist speaks , psalm . . . if we derest sin in our selves , and punish it no lesse in our selves then others . judah at the first in the case of thamar , cried , bring her away , let her be burnt ; but upon further consideration , when it came to be his own case , there was a sudden alteration , she was more righteous then i. this is much like that the heathen man said of 〈◊〉 and his fellow , that they did odisse tyrannum , but not tyrannidem , they hated the tyrant , but not the tyranny : whereas a sound heart hates sin most of all in it self , even the least sin as we see in the apostle when he cried out , o wretched man that i am , who shall deliver me from the body of this death ? . the last is somewhat hard . if we can with confidence say those two last verses of the pialmist , search me , o lord , and know my heart , try me , and know my thoughts , and see if there be any wicked way in me , and lead mein the way everlasting . if any dare take this upon him , and can speak it truely not deceiving himself , his heart is upright in him : but a gentler tryal then this is , if a man can say in four particular cases , as he in another place , if there be any wickednesse in my hands , &c. let the enemy persecute my soul , &c. and when we with communing with our own hearts privately , can say , as my heart hath been upright with thee , so i desire in my last gasp to be comforted by thee , o lord , and to be holpen in my greatest need . in these cases a man may perceive whether his heart be sound , or not . and this according to the sixth rule stayeth not in our selves , but desires to have it in others also , with s. paul , who prayed for the philippians , that they might be sincere . and so did the friends of job , though they took a wrong course in their comforts , yet they were right in this , that they had a desire to make jobs heart upright . thus far of integrity . one point more rests to be handled within the last general proposition , and that is , non habebis , thou shalt not have . the observation is , that it is set down in the future tense , which implies perseverance ; and this is the knitting up of all . it standeth first in the text , non habebis , and non erunt , thou shalt not have , and there shall not be , but in order of handling it hath the last place , because it is the shutting up of all . the words , non habebis must not be answered with non habeo , or non habui , but with non habebo , i will have no other gods ; and this is perseverance . this is a greater matter then many do imagine : fui , sum , and ero are distinctions of the three times . . for fui ; it is certain , that whosoever shall consider what he hath been , will be brought into a melancholick and sad passion . s. bernard saith , recordare praeterita , & erubesce , it will confound a man to remember what he hath done . . for sum . peradventure there my be some comfort , inregard that we endeavour and strive to obtain . . but howsoever it stands with us for the present , our comfort depends chiefly upon ero , what we shall be ; and if we persevere not in good , ero must needs be terrible : for a man to consider in what case he may be hereafter , and considerare novissima , to think upon his end : whether god may not forsake him , if he be not careful to persevere on his part , as he hath done others , that have been for the present in as good and peradventure better case then he is , but were not careful to endeavour , and to use the means required on their part , to persevere , and therefore were left of god , and returned with the dog to their vomit : therefore non habebis is a sharp and strict command , and to be looked to . in the common conveyances at law , there is , habendum & tenendum to have and to hold ; we have formerly seen quid habendum , what we were to have , now we are to see quid tenendum , what we must hold and keep . it falls naturally into the last place by due order . . first because ( as the heathen say ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisdom or knowledge is the beginning of vertue : but constancy and perseverance , is virtutis apex , the pitch and perfection of vertue , and as s. bernard , perseverantia est unica filia summi reg is , finis virtutum , earumque consummatio , perseverance is the onely daughter of the great king , the end and consummation of all vertues . . secondly , because all other vertues are preserved by this , or ( to use the apostles phrase ) seasoned with this salt . as god set david over israel by a covenant of salt , that is , by an everlasting covenant , and no sacrifice was under the law without salt , to shew , that as the covenant is perpetual on gods part , so ought the condition to be on ours , by perseverance , and thereby is known the truth of our obedience , without which an hypocrite may go for a true christian. s. bernard calleth it , totius boni repositorium & virtus , the place where all good is preserved and kept ; and the strength and vertue of all other . . because as there is in every vertue a resemblance or conformity in us to some attribute of god , as in our knowledge to his wisdom , in our belief to his truth , in our fear to his justice , in our love to his mercy , in our integrity to his ubiquity , so in this of perseverance to his eternity . . because god is alpha and omega , the beginning and the end , which is his book of perseverance . so must we persevere according to our quandiu , that is , till we die , usque ad mortem , and not onely to natural but even to violent death . the apostle hath another usque , usque ad sanguinem , unto blood , and so his own resolution was , ( not onely usque advincula ) not to be bound onely , but usque ad mortem , to die for the name of the lord jesus . this must be our omega . wheresoever our alpha is placed , this must be our omega , our eternity . otherwise as s. bern. saith , quid levitate cum aeternitate ? there is no fellowship between god and man , without perseverance . inconstancy hath no congruity with eternity . on the other side backsliding is condemned . our nature is so corrupt , that , as in the last affection we spake of [ sincerity ] we have a desire to seem rather then to be , because it is easier , and we naturally love ease : so here we have a desire of falling away , or starting back like a bow , like a deceitful bow , to which the prophet resembles the israelites . we are naturally like a bow , which being almost bent , and let go never so little , starts back . or , as the apostle no lesse excellently , we are apt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , segnescere , or to feel a grudging in our bones all the while we are doing good , and are soon weary of welldoing . . how necessary this vertue is , is plain by diverse reasons . first all the good we have formerly done is lost without it , incassum bonum agitur ( saith s. gregory ) si ante vitae terminum deseratur , quia frustra velociter currit , qui priusquam ad met as venerit , deficit ; all the good we do is in vain , if we leave doing good before the end of our life : because he runs swiftly to no purpose , that gives over before he comes to the goal . it is god by the prophet that saith , when a righteous man turneth from his righteousnesse , &c. all the righteousnesse that he hath done shall not be mentioned . . in regard of the benefit that comes by it . he that continueth to the end shall be saved , saith our saviour . upon which s. bernard , non qui inceperit , sed qui perseveveravit usque ad finem , hic salvus erit , not he that beginneth , but he that persevereth to the end , this is the man that shall be saved . . again , as it is with faith , our first covenant is , nisi credideritis non stabiliemini , if ye will not beleeve , ye shall not be established : so in this , if thou continue not , thou shalt be cut off . upon this persevering or discontinuing standeth the getting or forfeiture of all : behold the goodnesse of god to thee , if thou continue , otherwise thou shalt be cut off . . in the reason and laws of man it is a point in all contracts , that nihil praesupponitur esse actum , donec aliquid restat agendum , nothing is said to be done , while any thing remains to be done . as in a building , a house is not said to be finished , until the last stone be laid and the building covered . that which is here commanded is perseverance , set down in matthew . . and in many other places : metaphorically it is called watching till the bridegroom come , and so the contrary , viz. falling away , or defection , is called sleeping in the parable of the virgins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they all slumbered and slept : and in the next chapter it is reproved without a parable in the disciples , that they could not watch with christ one hour , they could not persevere , the heavinesse of their eyes shewed the heavinesse of their souls , and made them unfit in the duties then required . perseverance is distinguished from patience thus : the object of patience being tristitia crucis , the sorrow of the crosse , and of the other taedium diurnitatis , the wearinesse of continuance . it is called perseverance in regard of the length of time , and the tediousnesse which accompanieth it , which must be overcome . and therefore in regard of the necessity of it , we are to take the apostles caveat , take heed lest there be in any of you an evil heart of unbelief in departing from the living god. but exhort one another daily , while it is called to day . and this hodie s. jerome calls quotidie , when we have done this day , it is not blotted out , but when the morrow comes , there is hodie still , and so every day is hodie , as long as we live , usque ad mortem . . that which is forbidden is in the first rule of extent [ excesse ] to continue wilfully in an evil course . there are some that can rise up early in the morning that they may follow strong drink , and continue till night , till the wine enflame them . and as the wise man saith , tarry long at the wine , till they have red eyes , yea and red faces too . and as it is in the drunkard , so in the glutton , who continues til his skin is ready to break ; and the adulterer as long as his loyns last ; the contentious man as long as his pursc lasts s. angustine saith upon that place [ judas festinavit ] petrus dormis tu , & non dormit judas , sed festinavit ? dost thou sleep peter , and doth judas make haste ? and s. jerome saith , infoelix populus dei , qui tantam perseverantiam non habet in 〈◊〉 , quantam improbi in malo ; o unhappy people of god , which have not as great perseverance in good , as the wicked in evil . . the second is in defect , and it is an extream , more rife and usual now a dayes ; inconstancy in good . the romanes were so glorious professours , as that s. paul said of them , i thank my god through jesus christ for you all , that your faith is published through all the world . yet , when he was at rome , at his appearing before nero , he complained , no man stood with me , but all men forsook me . and this is the custome of those that want perseverance ; for a while they are hot and zealous , but afterwards they forsake saint paul , and may justly be resembled to nebuchadnezzars image , whose head was gold , but the feet were clay , they begin in gold , but end in dirt . certainly there 's none so bad in the world , but hath his beginning in some good ; for god is the light that lightens every one that cometh into the world : there 's not the worst of men , but is enlightned in part ; sometimes he seemeth good and then falleth back ; and these revolters are of two sorts . . for they do first , as demas did . he at the first was reputed so in the church , that saint paul joynes him with saint luke . but afterwards s. paul saith , demas hath forsaken me , having followed this present world . and these are of two sorts ; for either they fall quite away at once , without any signe of returning ; or else in the second place they are such as may be compared to pharoah , from the . of exodus to the . of whom we read , that he had many beginnings , and many interruptions : come a shower of rain or hail , or any new plague , he crieth , the lord is righteous , and i and my people are sinners , and then pray for me , that this plague may be taken from the land , and i will let you go . so there are some , that have many beginnings . every day a beginning , and never go forward . it is fitly called religio lateritia , a religion of bricks , or that cometh by fits , and continues not , such are like that beast in the revelation , that had . heads many beginnings , but never go on to bring any thing to perfection . . the second sort are such as set themselves out of malice to oppose the truth which they formerly professed , with a resolution never to returne again which is high apostacy . . forasmuch as patience is joyned with perseverance ; one of the best means to attain this duty is , to cast before hand , to foresee what troubles may and will befall us , that we may be armed against them , and how long the time may be . it may be the lord may come in the first watch , it may be not till the second , nay , not till the third : though sooner , or later , yet we must not be found a sleep , whensoever he comes . god commanded joshua , and reiterates it often , to provide and strengthen himself against all crosses which should happen to him before he came to the land of promise . esto fortis , be strong , faint not . and it is the apostles counsel , be strong in the lord. so that this fore-arming our selves against the assaults of our enemies is a very good means to make us hold out in times dangerous or difficult . . if we consider with our selves , what our own judgement is , when it is not our own case , what account we make of things that continue not . a christian is compared to a tree , that brings fruit in season , whose leaf doth not wither &c. now what account do we make of fruit that 's nipt or bitten in the blossom , or that 's wind shaken , or that is rotten or wormeaten , that cannot last till the gathering , or keep if it be gathered . what account doth the husbandman make of a morning cloud , that vanisheth , and promiseth no showres , or of the seed that falls among stones , which may grow up for a time , but when the sun ariseth , is parched , and withereth , and never comes to perfection , the reaper filleth not his hand , nor the mower his bosom . such fruit is all our obedience , if we persevere not , like a morning cloud hos. . . or like seed sown upon stony ground . in all other things we prefer that which is permenant : vessels of wood or pewter , before glasses or earthen ware , because they are 〈◊〉 , though they make never so fair a shew : a poore crost or a small close , especially if we have the freehold , we esteem before a goodly house for which we pay rent , because of the continuance . so that by our own practise we condemne our selves , if we be not carefull to persevere and hold out . . unlesse we persevere , all that christ did for us , and all that we do for him , or our selves is in vain : now no man desires to do any thing in vain , to beat the winde . this vanity of all may be seen in two respects . . in respect of christ , we make all that he did in vain . how intollerable is it , that so great a person as the son of god should come down from heaven , be born and live amongst us , and die so base and ignominious a death , and al in vain : yet we frustrate al , if we continue not in grace to the end . he persevered to the end , went through all the work required for our salvation : the cup was not suffered to passe from him , but he drank it up clear , even to the dregs of it . this was the price of his labours , our perseverance in that estate he obtained for us ; wherein if we continue not , this is more grief to him , then it was to suffer ; labor irritus supra omnem laborem , to labour in vain is more to him , then all the torments he suffered , though they wrought so upon him , that he cryed out , eli , eli , &c. my god , my god , why hast thou forsaken me . this should move us to persevere . . in respect of our selves : all we have done or suffered will be in vain , if we persevere not if after we have escaped the pollution of the world , we be intangled again , we are like to the dog that returnes to his vomit and to the sow that was washed , to her wallowing in the mire , our former washing was in vain . under the law , if any nazarites did separate themselves by a vow , and devote themselves more specially to gods service , if they did touch any dead body , though it were upon the last day of their separation , they were to begin all their dayes anew ; for all that was done before was counted as nothing . this was a figure , the truth whereof we read in ezekiel . if the righteous man forsake his righteousnes , and commit the abominations of the wicked &c. look whensoever he gives over his righteousnesse then , even then at that hour , all he hath done formerly , shall be forgotten , it shall be , as if he had not done a righteous deed . therefore if we will not lose the fruit of our former labours , we must look to our perseverance . nay further , not onely christ and we shall lose our pains , but a worse thing will happen to us ; for when the evil spirit is cast out , if he come again , and finde the house swept and garnished , but empty , he will not onely enter again , but he will bring with him seven spirits more worse then himself , and then the end of that man will be worse then the beginning , hisestate is much worse , even in a manner without hope of recovery . . the last , and which may be made use of by the children of grace , is intuitus mercedis . the reward which god purposes to bestow on us , shall not be a reward for dayes or years , but it shal be an endlesse reward for ever and ever : and surely ( as the philosopher saith ) our labour ought to be proportionable to the price of our labour , seeing god rewards us not as hirelings , but bestows the inheritance upon us for ever which is the reward of sons , we should not labour as 〈◊〉 , for a year or a certain time , but quandiu vivimus , as long as we live ; our obedience must endure quandiu nos as long as we are , as the reward will be quandiu ille , as long as he shall be ; we must serve him in 〈◊〉 nostro , in our eternity , seeing he rewards us , aeterno suo , with his eternity . the signes of perseverance . the signe of other graces is perseverance , of which we connot be certain a priori perseverance it self is a signe a posteriori of our happy estate , and therefore the heathen could say , 〈◊〉 nemo supremaque funera faelix esse potest , no man can be happy before his death , nor can we pronounce of any man what he is , till it appeare whether he persevere or no. perseverance it self is a special note of a true christian , it is the note which christ gives , which infallibly distinguishes the true professor from an 〈◊〉 . those gratiae gratis datae , ( which the schools distinguish from saving grace , called gratia gratum faciens ) may shine in an hypocrite , as well as a true christian ; he may have as good natural parts , make as glorious a profession , use as much diligence ( it may be more ) in gods 〈◊〉 , as the best ; but as christ saith , when the wolfe comes , then ther 's a difference seen , between the true shepheard and the hireling : the one layes down his life for the sheep , while the other betakes himself to slight , so 〈◊〉 persecution or trial comes then the hypocrite 〈◊〉 away , whiles the true 〈◊〉 perseveres , and holds out . this perseverance shews whether a man be begotten with mortal or 〈◊〉 seed ; the mortal seed may move a hearer for the present , but the immortal seed continues with him , and works perseverance in him . thus a man may judge whether he feare god , or onely the judgement , when he is humbled under a judgement , if he feare god for himself , the fear will continue , if it be onely for the judgement , it will vanish when the judgement is over , as we see in pharoah . but though we have no certain notes of perseverance , yet there are some probable marks and signes , whereby we may judge of the likelyhood of our continuance . . the first is , if we feel a desire in our selves with the apostle , to presse toward the mark not looking back but going forward ; if we consider not how long we have already continued , nor slatter our selves of our lives past , but bend our whole study and endeavour how we may go on , and hold out ; for as saint augustine saith , 〈◊〉 , sufficit , defecisti , if we once say , we have done enough , we are then fallen back . saint gregory observes upon that of jacobs ladder , that the angels ascended and descended , but none stood still ; which he applies to the life of a christian , who mustnever stand still , and gives this reason . quando desinis esse melior , incipis esse deterior . when we leave being better , we begin to be worse . for our nature is like a bow , which if you bende it not forward till the string take hold , it will start back of its own accord . . a second and a better , is , if we finde our selves more fruitfull in good works , when more years have taken hold of us . it was the mark of the chuch of thyatira , that her last works were more then her first . when we abound more and moer as the apostle speaks , the psalmist saith , they that be planted in the house of the lord shall still bring forth fruit in their age , and go from strength to strength . . the last is , if we persevere in time of trouble and 〈◊〉 , if we flie not when the wolfe comes , if with eliiah we be not afraid of the fiery horses , nor of the fiery charet . if persecutions and crosses make us not waver , then we may perswade our selves , that our case is like to jobs , of whom god said to sathan , he holdeth fast his integrity though thou movedst me against him without a cause to destroy him ; and that god will say the same of us . the last or sixth rule is , to procure it in others . and herein we must follow the apostles counsel , strengthen those that are weake . lift up the hands which hang down and the feeble knees . it is set down from an act of piety in barnabas , that he exhorted the people , that with purpose of heart they would cleave unto the lord ; and of saint paul and barnabas , who perswaded the religious jews , to continue in the grace of god ; and in another place , they confirmed the disciples , and exhorted them to continue in the faith &c. as on the other side it is sett down by the holy ghost , as a mark of an evil shepheard , and of bad sheep , not to strengthen the weake nor to binde up that which was broken , nor to reduce those that stray . as the receiving of vineger was christs consummatum est , so is perseverance the consummatum est 〈◊〉 a christian . it is like the mark in the prophet , the last letter in the alphabet , the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tau , which is called the letter of perfection , of enduring and continuing , which whosoever hath shall not be slain , but shall enter into the heavenly jerusalem , but they which have it not , shall be slain without pitie . so much for the first commandment . the exposition of the second commandement . chap. i. the general parts of this commandment . . the precept . the sanction . the precept is negative , forbids idolatry , and implies the affirmative . . that god must be worshipped as he requires . . that reverence must be shewed in the performance . reasons why this and the fourth commandment are larger then the rest . reasons for the affirmative and negative part . addition . that the making of images was absolutely forbidden the jews , and in that respect the precept was positive and reached onely unto them . addition . whether all voluntary or free worship be forbidden under the name of will-worship . thou shalt not make to thy self any graven image &c. the commandments of the first table concern the worship of god inward , and outward ; of which , the first commandment containeth the inward duties , and the three last the outward . the outward are either continual , or to be performed on a set or certain time or day : or are either private or publike . that which is for a set day , and publike is required in the fourth commandment . the other which are continual and private , concerne either the outward gesture in honore , ( for , reverentia exhibetur per gestus , the gesture dicovereth our reverence ) contained in this second commandment : or in laude , in praise , which is exhibited by the tongue or speech , in the third . or else they concern either the manner of worship , in this second : or the end of it in the third . this commandment which concernes the manner of our outward worship , and how we are to behave our selves in it conteines , . a precept , set down by way of a prohibition . , a sanction or penalty annexed . or ( if you will ) a charge , and a penalty . . the prohibition , in these words non facies tibi sculptile , not to make images , to worship them . . the sanction , which is brought in by way of reason , in these , ego enim deus tuus sum zelotypus , for i the lord thy god am a jealous god. it is in this , as in the laws of princes , after they have signified their command , what they would have done , or not done , there is added . quisecus faxit punietur , he that shall transgresseagainst this law , shall be punished . so here he that breaks this commandment , god will visite &c. which is the penalty , or sanctio precepti , that part of the precept , that containeth the corrective , shewing how they shall be corrected , that will not be directed by this law . this commandment , as it prohibiteth idolatry directly , so implicitly it enjoyneth the true worship of god , prescribing the manner how that worship is to be performed . may we not worship or serve false gods ? then there is a true god to be served and worshiped , we are not masterlesse men , we are under the authority of another ( as this centurion ) we have a master , there is a god ( certainly ) to be served . concerning the performance of this worship , two things are commanded . first , god will have modum a se praescriptum , our service must be done in that manner himself prescribes . . and secondly , reverentiam exhibitam . he requires at our hands , a reverend behaviour in the performance of it . if we mark the other eight commandments well , we shall finde them far short in words of this and the fourth . so that these two may fitly be called precepta copiosa , commandments fully expressed . statutes at large . and this was not without cause , there was good reason they should be so . for unlesse it were these two of the first table , and the last of the second concerning concupiscence , there was none of the commandments unknown to the heathen . the outward worship of god , and the day set apart for his worship , they had corrupted most of all , these laws were most obliterated among them . they took some order for the inward worship of god , as solon . ad deos caste adeunto , let men come to god with pure mindes . and the keeping of oaths was severely exacted among them . of these two laws they took notice . so in this point of the inward worship of god we agree in many things with turks and pagans ; but the outward service of god is it , which makes the difference between us , and will ever distinguish the true church from the faise , christs church from satans synagogue . and thus we see the reason , why god did so enlarge these two commandments , because they were in most danger to be neglected . we will now come to the opening of the commandment . it is said before , that the commandments make use of synechdoche , that is , under one fault include many , that are homogenea of the same kinde . so that in each commandment the principal or general sin is named , and the rest implied ; for if every particular sin should be mentioned which were within the compasse of the prohibition , the commandment would be infinite . now that which is forbidden principally in this , is not meerly the making of images ; for images , or pictures are not absolutely prohibited , either here , or in any other place of scripture : for painting and graving are warrantable and profitable arts , and the gifts of god. we see bezaleel commended by god himself for his wisdom and understanding in them : and the reason is , because these arts conduce to the preservation of the memory of things past , as also for the delight of the minde . non simulacrum , non imago damnatur , sed non facies tibi , saith s. jerome . an image or the likenesse of a thing is not condemned , but the emphasis or energie of the commandment is in , non facies tibi bi , thou shalt not make to thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invented and will-worship , devised by man , not agreeable to the general rules prescribed by god , but contrary to what is by god prescribed . like to that of saul , when he was commanded to destroy the amalekites and spared the king , &c. his excuse was , the people took of the spoil to sacrifice to the lord. they would have a worship of their own with a direct breach of gods command . whereas god had formerly told them , whatsoever thing i command you , observe to do it , thou shalt not adde thereto , nor diminish from it , and in that particular had commanded them to spare nothing of amalek , but to destroy all . notwithstanding the judgement of this learned author , whith whom many expositors agree , it is the opinion of divers learned men , both protestants and others , that the very making or having of any graven image of any living creature was forbidden the jews in this commandment , and that therefore this precept as well as the fourth , is partly positive obliging onely the jews , and not wholly moral or perpetual . the prohibition is general , not onely for worshipping , but for making any . deut. . . for the general opinion of the heathen was , that some divine power was included in their images , after they were consecrated by some magical superstitious rites , as appears in tertul. de idolatria , minutius faelix , cyprian de idolorum vanitate , and others , as also by the jewish writers , aben-esra , maimonides , kimchi , &c. and hence are those strange relations of what was done by those images mentioned in heathen writers , as that divers of them did speak , as memnons statue in egypt , the images of juno , moreta , fortuna , silvanus , &c. mentioned by valerius maximus , and others by trismeg . in dialogo , and to this that place of zach , . . may infer . god therefore , that his people might not come neer the corrupt customes of the heathen , and to prevent the danger of idolatry the more , as also that they might the better conceive the invisible and spiritual nature of god , forbade , not onely the worshipping , but even the making of such images of living creatures , as also of the starres ( because they also have their motion ) as most dangerous to induce men to idolatry in those times , and so the custome ( which is the best expositor of laws ) among the jews was against all use of such representations , as appears in josephus , in decal . explic . & hist. antiq. lib. . maimonides , tacitus , leo , modena , and others : yet though this were prohibited the people , god might make exceptions in this , as he did in other precepts which were positive , as in erecting the brazen serpent , and in placing the cherubims upon the ark , and in the holy of holies , before which it was lawful to worship god , without gods special appointment had not been warrantable : and that solomon had the like warrant for the lions and oxen that upheld the brazen laver is probable , or else that this was a step to those sins which he fell into afterward , as josephus and other jewish writers think . as for pictures , or such representations by painting , ( they being not so apt to nourish the opinion of an inherent diety in them , as in statues , or imagines extantes were ) the making or using them ( if no divine honour were given them ) was not absolutely prohibited , and therefore we finde them used among the jews , as appears by their banners and ensignes , wherein were the representations of diverse creatures ; yet in other places , ( though not here ) they seem to be forbidden , if they were used by idolaters about their false worship . levit. . . & numb . . . see scal. in posthumis ex cosmogr . arab. & grot. in explic . decal . p. , &c. and as god forbade the jews the making of images , and commanded them to break them in pieces , if any were made , exod. . . numb . . . deuter. . . so if they came into any strange countrey , where they had no power to demolish them , he forbids not onely their religious worship , which is intrinsecally evill , but even all reverentiall gesture of the body before an image , by bowing , kneeling , &c. though it were with no intent to honour the image ; for ( to bow to them and worship them ) is all one , with ( to bow or worship before them ) as the jewish doctors expound , and may appear by collation of matth. . . with luke . . in the greek , and jer. . . with . chronicles . . and leviticus . . in the hebrew ; not that it is simply evil to bow or kneel before them , when it is with no relation to them , but because god would prevent all occasions and shews of complying with the heathen , and therefore forbade his people many things , not evil in themselves , because they were practised by the heathen . so much then of this precept as forbids things morally evil , or forbidden by any law of christ , obliges us as well as the jews : but what was purely positive , and not continued by christ , obliged them onely . this invented or will-worship , cultus arbitrarius , hath two specious things in it , as the apostle saith . . the first is a kinde of wisdom , and carrieth with it a trim shew thereof : when a man shall be thought so wise , as that he is able to devise and invent a worship for god , especially when men consider not what god hath already prescribed , whereby their rites prove contrary to what he hath appointed , and so they will be wiser then god. . the second is , a shew of humility : when a man will be so humble , as not onely to prostrate himself before god , but to bow down to an image , saint , angel , or the like . but these howsoever they carry a shew of wisdom , and humility , yet are they no wayes for us to use : if we entend to be exempt from the penalty , of this commandment . although , all will-worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be taken in an evil sense by many , upon the vulgar exposition of that place in colos. . . yet that there may be some voluntary or free worship acceptable to god , though not specially commanded , provided , it be not corruptive of , or contrary to any right or worship commanded by him , but subservient or agreeable thereto , is the judgement of learned divines ; for under the law they had their voluntary and free-will-offerings , besides those commanded by god , and though things were more particularly prescribed , in the levitical worship , then now under the gospel , the church being then in its childehood , and confined to one nation , and the spirit not then so plentifully given , as now since the ascension of christ , yet even then the church prescribed diverse things in gods worship not specially commanded , as in fasts , and festivall dayes , as that of the dedication of the temple , approved by christs own observance , john . and sundry other things , all which were never taxed as unlawful , unlesse the worship appointed by god himself were thereby corrupted , or neglected , and so the continual practise of the christian church hath been to prescribe and order severall things in gods worship , which no peaceable and holy men ever found fault with , provided , that they were agreable to those general rules of morall worship required by god , and no wayes repugnant to those rites by him appointed , but rather subservient to them , and contained nothing either impious and forbidden , or vain and ridiculous ; nor the observance of them preferred before the commandments of god , or made equal to them ; but a difference observed between things of immediate divine institution , and those of ecclesiastical institution : to adde to gods institution any thing as from god is forbidden , deuteronomy . . but to adde something for the more decent and orderly performance of what god hath apointed , and to observe the same as an ecclesiastical institution , is no where forbidden , but rather commanded in al those texts , that require us to hear the church , and to give obedience to her ; and to observe this is also to obey god , who hath given his church power to ordain such things : and that that place in colos. . . condemns not all voluntary or free worship , no more then it doth humility , and chastening or keeping under the body which are joyned therewith , but rather that it makes for it , hath been lately proved by juditious and learned divines ; and by one in a full tract upon this subject of will-worship ; for the apostle there condemning certain jewish and pythagorean observances about touching , tasting , &c. saith ver . . that they had a shew of wisdom , if due cautions were observed , viz if they were freely and voluntarily undertaken , not as necessary to salvation , and without rejecting what god had made , and if they were used in humility or modesty not condemning others which used them not , and if they sought thereby onely to keep under the flesh . the contrary to all which those pythagoreans and jews practised . by which exposition , which i take to be the most true , it is plain , that the apostle is so far from condemning all voluntary or will-worship , that he rather approves and commends it , and condemns their forbearance of meats , and other things , because it was not freely or voluntarily undertaken , but as a thing necessary to salvation , &c , see grotius in colos. . . et votum pro pace . p. . . . . et apol. rivet . discuss . p. , , &c. dr hammon of will-worship . see also our reverend authour in : his sermon on matthew . . p. , &c. and on . corinth . . . the affirmative part of this commandment included in the prohibition , s. stephen in the acts , and the authour to the hebrews after him citeth out of the law ; where moses receiving order how to build the tabernacle , was admonished by god , to make it according to the pattern precisely , as it was shewed him in the mount. . because god ( after the delivery of the moral law ) declared to him the particulars concerning the outward worship . . and secondly he gave him charge at his departure to square and order it , accordding to the form by him prescribed . and it is probable , that if he had such a care in the type , he will also not be worshipped in the substance otherwise , then himself hath prescribed . the negative part is , that we mingle none of our will-worship with his precept ; that is , in such things as god hath particularly prescribed , not to vary from his command , but hoc tantum facere quod deus 〈◊〉 , do that onely , which god hath commanded , ( and these words may be taken for the inward worship also , but they especially concern the outward worship of god. ) i here follows in the 〈◊〉 before cited ( to make gods meaning herein more plain ) thou shalt not adde nor diminish . if we do either , or both of them , that will follow which our saviour tells the scribes and pharisees , that if it be mans doctrine that is preferred before the commandments of god , or made equal therewith , 〈◊〉 colitis 〈◊〉 , worship him we may , but all in vain : and as the prophet speaks , 〈◊〉 ista 〈◊〉 e 〈◊〉 vestris ? who hath required these things at your 〈◊〉 . now the reason both of negative and affirmative is , because that seeing honour is to be given to god , it is most reasonable that it should be given after that manner which he best liketh , and not contrary to his will. the question being propounded , whether god should be honoured , as he , or we thought 〈◊〉 socrates could answer , that every god will be worshipped , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that manner that best liketh him . and so saint 〈◊〉 , 〈◊〉 ratur , is maxime eo honore 〈◊〉 , quem ipse 〈◊〉 , non 〈◊〉 〈◊〉 〈◊〉 ; if a man be to be honoured , his delight is in that , which himself fancieth , and not in what we , without looking to the rules in gods word , think most convenient ; and therefore as we ought in all acts of worship to see first what is prescribed by god ; so if the the church prescribe any thing , she ought to look to those general rules given by god , that it may be the more acceptable to him , when there is nothing in particular determined in the word . therefore when we come to do any man honour , we enquire what kinde of honor pleaseth his humour best ; and shall we allow that to man , which we will deny unto god ? surely if we follow not his will and pleasure in his worship , he will have none of it ; for s. chrysostome concludes there , non est honor sed 〈◊〉 , si vel contra , vel 〈◊〉 mandatum fiat , it is rather a disgrace then an honour , to worship god either against or besides his own rule . nay s. ambrose goes further , si quid addas vel detrahas , prevaricatio videtur esse mandati , adde , or detract any thing from it , and you break the commandment ; that is , where god hath particularly prescribed any thing , we must keep close to it , but where he hath 〈◊〉 a latitude , it is his will that we hear the church , and obey those that are set over us . chap. ii. that god will not be worshipped by images : the several words whereby image-worship is forbidden : why god appointed the making of cherubims , and the brazen serpent : reasons against worshipping of images : the original of images : four occasions of the use of images ; some in times of persecution , some in times of peace . that god is not to be worshipped by images . the general being thus premised . the first question is , concerning the choyce which god hath made , whether he will have us worship him by images , or not . in which there is a meere 〈◊〉 scopi , as the logicians term it ; between us , and the church of rome ; for whereas god hath delivered his will , in these two termes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , 〈◊〉 , & exemplar , the greatest stir they keep is about , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 or 〈◊〉 , and idolum , an image , and an idol , two words that are not in the 〈◊〉 so that whosoever contends with them about these words , 〈◊〉 needs fall into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and fight about a shadow . this is then that which is required , whether ( when god nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sculptile , graven , and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word very general , and large ; and that so general , as that neither in the latine , nor the greek , there can be any word found to answer it , containing both 〈◊〉 , and exemplar , and not onely that , but extractam 〈◊〉 , & 〈◊〉 in 〈◊〉 , even the 〈◊〉 notions , whether in our brain , or brought into matter ) we must not so much as fancy any of them in gods worship , seeing that god riseth from the species to the genus of all . and this will set the question right between us , and the 〈◊〉 ; for whereas gods word is here 〈◊〉 , any likenesse whatsoever , which the seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likenesse , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so fully 〈◊〉 it ; their 〈◊〉 is ( as before is said ) about 〈◊〉 and 〈◊〉 : but here is a flat precept against both , the hebrew word can admit of no distinction , and therefore for that which 〈◊〉 〈◊〉 by the censurers of colein , that god in no place hath generally prohibited the use of images , let 〈◊〉 〈◊〉 , and pagnine be their judges in the word 〈◊〉 . it is true , that peter 〈◊〉 〈◊〉 . there are thirteen hebrew words to 〈◊〉 what is here forbidden , to which more might be added , but to avoid tediousnesse , they may be reduced to these four . . 〈◊〉 , a graven or 〈◊〉 image . . fusile , any thing that may be melted . . 〈◊〉 , that which may be hammered out . 〈◊〉 . 〈◊〉 , a thing composed of the 〈◊〉 of 〈◊〉 and he saith 〈◊〉 , that soulptile was more common among the jesws then the rest , and was usually taken by moses to comprehend the rest , but seeing it pleased god , to set it down by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the septuagint interpret ( as before ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a likenesse ; let any man judge , whether in forbidding all likenesse or similitude there be not a full and plain precept , containing both idola and 〈◊〉 , in the 〈◊〉 . these two have a plain distinction , but so cannot 〈◊〉 or 〈◊〉 , in regard of 〈◊〉 , and abuse . after the holy chost , hath thus set down the general , to make all sure , you may see what he doth further . because we should have no pattern , to frame to our selves , he maketh an enumeration , of heavenly and earthly things , and consequently , leaveth nothing to resemble god by , either in heaven or in earth , and this is comprehended , under these . heads . . things in heaven above . . in the earth beneath . . in the waters under the earth . . for the first . the papists as divers of their late writers affirme , do utterly disclaime with us , the drawing of the deity ; and are weary of defending the lawfulnesse of representing it . and that upon this text of the prophet to whom well ye liken god , or what liknesse will ye compare unto him ? for other things in heaven , it was high time for god to give this charge ; because men had robbed him of his honour , in ascribing that to his creatures , which was onely due to himself , we see , that laban had his teraphim , angelos genios , good angels , as they call them . the greek renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there were few of the philosophers afterwards , but knew and worshipped them by the title of intelligentiarum intelligences , or spirits : for the souls of men it was no lesse necessary , the opinion was that they were 〈◊〉 minorum gentium received up into heaven , and an vsuall thing it was to deify them and give them divine honour . and for the stars we see , that the sunn came also to be worshipped , for we read , that good king 〈◊〉 , in reforming the service , and worship of god ; among other his acts of reformation , one was , that he burnt the chariots of the sun. and jer. . . . the people say that they will sacrifice to the queen of heaven . the sun was so called , because in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sun is of the feminine gender . it was the god of the persians . the jews also worshipped the moon : kings . . again saint stephen tells the jews , out of the prophet amos , that the people worshipped the host of heaven that is the stars : one was moloch ( which was the star of saturne ) and the star of the god 〈◊〉 . and baal ( by the learned ) was the star jupiter , and 〈◊〉 , mars . . in the earth ; after the things in heaven he cometh down to the earth , and . first , for men . males , no similitude must be made of them . it was the fault of the israelites , after 〈◊〉 death , they went a whoring ( saith the text ) after baalim and made baal-berith their god : as they had done 〈◊〉 to baal - 〈◊〉 . we read , that ahaziah sent to enquire of baal-zebub the god of ekron . so were there hercules , jupiters , mars , and many others , worshipped among the heathen . . there were females too , that had their worship as ashtaroth mentioned in the book of the judges and 〈◊〉 venus &c. . fowls , saint paul tells us , that they changed the glory of the uncorruptible god into an image like corruptible man , and to birds , and four footed beasts , and creeping things of birds , as the ibis among the egyptians the golden calf among the israelites , the owl among the wise graecians , and the eagle with the romans , and belus in the shape of a dragon with the babylonians , and worms with the trogloditi . . plants as the dodonean grove , to jupiter . nay they descended even to garlike . . they worshipped also things made by art , as a piece of red cloth , as strabo relates of nations in the north east . . in the waters . they worshipped syrens and dagon as it is in the first of samuel , who was resembled by a water snake : and dragons , and crocodiles , fishes as the dolphin : as also 〈◊〉 , whom they adored as god of physick , in the shape of a water serpent . so that god seeing , what had bin done to his dishonour and foreseeing what would be done , and that men had , and would abuse all his creatures in this kinde , interdicebat 〈◊〉 , gave a straight injunction against them all , allowing neither similitude , nor pattern , god would be resembled by none of them . and therefore 〈◊〉 , ( making as it were a comment upon this commandment , and letting them know , that they must not account of gods worship , as a ceremonial thing ) puts them in minde that when god spake to them out of the midst of the fire they heard a voice , but saw no similitude , but onely a voice , and therefore a voice say the rabbins because a voice cannot be drawn into any shape and so was not likely to deprive god of any part of his honour and he bids them therefore take heed that they attempted not to make any likenesse of any thing as you may read there at large , for if god had bin willing they should have made any , certailny he would have represented himself to them in some forme or shape , when he came unto the mount . let us take heed therefore , that we take not upon us , to frame to our selves any representation of god , and to make images to his dishonour . it is the nature of faith , to beleeve things not visible ; and therefore to make invisible things become visible in religion is the next way to dishonour god , and to overthrow faith , and consequently religion it self . our saviour tells the woman of samaria , that the time was coming , when the true worshippers should worship god in spirit , and truth , and in images there is no truth , but 〈◊〉 veritatis , a resemblance of truth : the very temple of jerusalem as a type should not be accepted . it is objected , if all similitudes be condemned , how came it to passe that god himself prescribed the making of cherubins ; and they were resemblances ? there was no such resemblance in them , as their definition of an image imports , which is ( as they say ) quod habet exemplar in rerum natura , that is like some natural thing , but cherubins were not so : for they were made like boyes without armes , instead thereof were two great wings which we cannot paralel in nature . but it is plain , that god caused them not to be made , to the entent to be worshipped , for then he would not have put them into the darkest places , in the sanctum sanctorum , whither 〈◊〉 came but the high priest , and he but once a year . and indeed god sheweth wherfore he made them , that the priest might know from whence to receive his answer , and to signify the readinesse of the angels to execute the will of god. and tertullian answereth this fully , god saith not , that an image should not be made , but non facies tibi , thou shalt not make it to thy self . god commanded these to be made by moses . god might dispense with his own precept , so far as it was positive , as the prohibition of making any image is , but to worship or give any divine honour to it , which is malum inse , simply evil , though it were not forbidden , this god never allowed or dispen'ed with ; the other is onely malum quia prohibitum , this is prohibitum quia malum . it is said also , why then did god command the image of the fiery serpent to be made ? this was not ut coleretur . sed ut mederetur , not that it should be worshipped , but that it should be as a means to heal the people that had bin plagued for their murmuring . and indeed tertullian hath the same objection , and answereth it thus quod idemdeus , vetuit lege similitudinem fieri , 〈◊〉 prescripto aeneum serpentem 〈◊〉 fecit , si tu eandem legem 〈◊〉 legem habes , eam observa si 〈◊〉 preceptum factum , 〈◊〉 feceris , & tu imitare mosen , idest , ne sacias tibi simulachrum , nisi deus te 〈◊〉 , that the same god did both forbid by his law the making of images , and yet by an extraordinary command , caused the brasen serpent to be made if thou observe the same law , thou hast a law , keep it , if thou be afterward commanded to make an image , imitate moses , that is , make none except god command thee . concerning this point , we have shewed , what moved god to make this restraint , on his own part . now it followeth to shew why he did it on our part , in regard of our corruption . . tertullian saith ( in the booke before quoted ) that before the flood , even in the dayes of seth , the worship of god was corrupted with images , and that enochs instauration was nothing , but the restoring of pure religion again , and that therefore he is said to have walked with god. again we see , that after the flood , jacob by being in 〈◊〉 house . had learnt to take teraphim , images of gods and to mingle them in gods worship . now the reason of this , god himselfe gives . man is but flesh . though he consists of two parts flesh and spirit yet the grossnesse of the flesh , overgrows the purenesse of the spirit , and corrupt it , turning that other part of man ( the spirit ) into flesh insomuch as the apostles many times , in their writings call the soul and minde , by the name of flesh , and saint paul gives us warning , to take heed of the flesh of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and hence it is that we have an affection in us , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire to feel or see . this was the disease of saint thomas , that would not beleeve , except he might feel christs wounds , and see him himself , 〈◊〉 of mary magdalen and martha about their dead brother , both told christ. lord if thou hadst bin here , my brother had not died , and not theirs alone , but of all the apostles , they were desirous that christ might stay , and be with them alwayes , to erect an earthly kingdom , insomuch that he was fain to tell them , that if he went not away , the comforter would not come unto them . and such a thing there is in religion . moses had bin in the mount but three dayes , and the israelites cry out to aaron , fac nobis deos visibiles , make us gods which shall go before us . upon which place , lactantius saith , verentur ne nulla sit religio , si nibil habe ant quod adoreat , they were afraid , there could be no religion at all , unlesse they might see what to worship . this was the conceit of rabshakeh , touching hezekiah , and the people of judah that they had no god at all , because hezekiah had taken away his high places , and altars , and there was no god to be seen . . as the great sinne against the first commandment was to set that up for god , which was no god : therein was their excesse . so in the second commandment they would not ke pa mean : but though they could never have monitors and means sufficient , to stir them up to gods worship , whereas god hath allowed and ordained these four . . verbum scriptum , the scriptures or written word . . verbum predicatum , that word preached . . verbum visibile , the visible word . the sacraments . . verbum libri magni creaturarum , the word of the great book of the creatures , of which the psalmist , their sound is gone out into all lands , and their words into the ends ofthe of the world . and though these be canori monitores , loud and shrill remembrancers : yet all these could not content them , but they would have images , falling into this error , that there could be no nimium in religione et cultu divino , no superfluity in religion , and the worship of god , and consequently no superstition : ascribing the honour due to god unto the creatures , and ( as the apostle speaks ) changing the glory of the uncorruptible god , into an image , made like to corruptible man , and to birds , and to four footed beasts , and creeping things . and this is very certain , that if there had been such force and vertue in images , to move men to the duty of gods worship , god who had such care of his people would never have protested against them and prohibited them , nay it had bin a special injury , they being so good teachers and monitors . the writer of the book of wisdom , setteth down the reasons of the growth of idolatry , before the coming of christ , one of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire and love of sense : insomuch , as there was nothing excellent to see to , but it was corrupted . rabbi solomon ( upon that place of genesis where mencion is made of labans . teraphim saith , that they signified nothing ( as the syriacke translation of it is ) but a mathematical instrument . so the symbola of the egyptians , were nothing but emblems , and hieroglyphicks for distinction of the several provincesthere , and to shew the natures of them , as isis a clod of grasse , or turfe , to shew that that part of the country was fertil , and fit for feeding ; and anubis a dog was sett up in another province , to signifie that it was a woody country , and the like . there were also images set upon the tombs and monuments of famous dead men as the statue dedicated to 〈◊〉 , and minos , and this because they were too much addicted to their senses : and partly to please their princes , and to keep their remembrance , as of belus for his vertue , of minos for his justice : and to this observance they were afterward necessarily enforced , by edicts of princes . and thus much for their original before christ. now since the time of christ they begin to differ , and a special thing in the controversy , wherewith they think to lash us , is this , shew us ( say they ) when images came up first , that we may know their original , and when there was any edict against them . there 's nothing more easy then to shew their original for jreneus ( wholived not long after the apostles times in the second century ) maketh mention of the 〈◊〉 of the gnosticks and epiphanius ( among other of the heresies he wrote of ) speaketh of the same error and saith , that carpocras ( an alexandrian ) was the first brocher of it , one of whose errors was , that they had the images of christ , saint paul and saint peter &c. which they said and pretended to be made by pilate . so 〈◊〉 sheweth that the collyridians . valentinians , and others erected images in honour of the virgin mary , and speaketh against them , that vsed to offer to her such outward reverence in their gestures , as was due onely to god. by which we may conclude , that hereticks were the first introducers of religious worship of images in the church . the occasions of their use of images for religious worship , were four , whereof two began to take root in the times of persecution . the other two when the church was in peace . . the first , as saint augustine saith , was by the policy of the . former hereticks , as also of the manichees , ut concilient 〈◊〉 paganorum , to ingratiate themselves with the pagans , and therefore aequiores sunt simulachris ut misereantar , the hereticks shew themselves ( saith he ) better friends to images then we , to make the heathen idolaters in their persecutions more savorable to them then to us . so the first was their policy . . the second was , in memoriam defunctorum to preserve the memory of their deceased friends . it seemes by a prohibition in the law , that men of old for the love they bare to their dead friends , and in expression of their grief for the losse of them , and lastly to preserve their memory ) vsed to cut their flesh , and print marks with hot irons upon some parts of their bodies , which might continue there and put them in minde of such friends , for whose sakes they made those marks as long as they lived , whereupon god prohibited such unlawlull acts there ; and the apostle also in the new testament gives charge that men should not sorrow in that extremity , the heathen did , that had no hope of the resurrection . this extremity of passion in them , made them also make use of another way to preserve the memory of their friends deceased , which was by setting up of their images . saint chrysostome reporteth of one melesius a bishop of constantinople a very godly and learned man , that he was so well beloved of the citizens , and clergy , as that after his death , every man got his picture ( to preserve his memory ) in their rings and afterwards into their parlours . and thus by degrees ( as may be seen in epiphanius ) images were removed , into their pretoria judgement places , and thence into market places , from thence ( as appeareth by the fifth counsel of carthage ) into high wayes afterwards into church-yards ( as it is in the second coun . of nice ) from whence they came to the church walls and so atlast by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up to the altar . here was magnum ex 〈◊〉 ; sed ex malis principiis . these were the first two occasions . a 〈◊〉 to have the good wil of the heathen . . extraordinary sorrow for the dead . now after , in the pacee of the church , there fell out two other causes . first wealth . when the christians , after the persecution , began to grow rich , they were desirous that their churches should be as rich as themselves . to this purpose , there is extant an epistle in the second counsel of nice . of a noble man of syria to one nilus . this great man had built a church for the christians , and not content , that it should remain onely with white walls , determined to have all gods creatures painted upon them , and acquainting nilus with his intent , was perswaded by him to content himself with the simplenesse of the christian churches in other places : but if he would needs have it painted , i think ( saith he ) it were best to paint the story of the bible , for that will be more seemly , and better then the pictures of birds and beasts , &c. so that one occasion was , that in those times , by reason of their wealth they desired to please their eyes . . the other cause may be , the idlenesse , absence , or ignorance of their pastors , ( as it is said in the same place of paulinus bishop of nola in campania , who having occasion to travail into syria and egypt , and having none to preach to his people , till his return , he thought good ( because he would have something to teach them in his absence ) to paint the whole story of the bible on the walls of his church ; so that their preachers were none other but painted walls . but this is no way to be commended in him , and the 〈◊〉 proved accordingly . for it fell out , that forwant of better teachers , the people became ignorant : and because their pastors became but dumb images , therefore dumb images became their pastors . and thus much for the four occasions of introducing images . this commandment was divided in the beginning into . a charge , . and a penalty . the charge was two fold , . non facies , thou shalt not make . the manner must be of gods prescribing . . non adorabis , thou shalt not worship . that 's our behaviour . in the first , there is a restraint , as well of the exemplum , or sampler , in these words , sculptile or imago ; as of the exemplar , the pattern in these words , in things above , in the earth beneath , or in the waters , &c. . the example was of two sorts . . either particular , and at that time most usual , as sculptile , a graven image , and yet so , as whatsoever else is of the same kinde , whether fusile , ductile , or conflatile , there were words in the law to reach every one of them , which was the cause , that god so enlarged himself , by thirteen words . . or secondly , to remove all occasion of quarrelling , god did expresse his meaning , by the word or common name temunah , or col-temunah , all likenesse , or similitude whatsoever , which condemneth the metaphysicall notions abstracted from all matter , and in the matter , all kinde of similitudes , either images , idols true or phantasticall , are comprehended under the word temunah , as arias montanus and pagnine testifie . and for further exposition of this , there was added , the glosse of moses and christ , one out of deuteronomy , and the other out of saint john , concerning the general restraint of this with diverse other reasons . . now for the exemplar or pattern , we shewed , that the prohibition was necessary , because there 's nothing but the brain of man had abused it , to the dishonour of god : as appeared in diverse things , which men worshipped in heaven , in earth , and in the waters . thence we came to the particular question about images , wherein we handled three points , . what might be alledged out of the scripture for them , . secondly , what reasons there were for them , . and lastly , by what means , and upon what occasions , they were brought into the church . . for the first . in the rhemish testament , they can finde no one place in the new testament for them , but one , and that in the hebrews ; that over the ark were the cherubims , and that is taken out of the old testament . so that they must needs confesse , there be none in the new. and in the old , this of the cherubims , and that of the fiery serpent , is all they can shew for it . unto both which our answer may be as before , and especially that which tertullian hath , that this is general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt not make any similitude . they are priviledges and prerogatives which belong onely to god , which we may do , as well as the israelites , if we have the like command with them . generi per speciem non derogatur , the species can derogate nothing from the genus . if they can shew any prescript , or command for worshipping of images , let them worship them . again the ends of both those examples , were otherwise then theirs : for the end of the cherubim , was not to represent god , but onely to be in a place of the tabernacle , from whence god would give all his answers . and the brazen serpent , the end of it was to heal those , which were stung with fiery serpents : therefore these two places make nothing for the worshipping of images . besides we see , that when the brazen serpent began to be abused , how hezekiah dealt with it , he brake in pieces the brazen serpent , which moses had made , saith the text : which sheweth plainly , what little affinity it had with the commandement . and so had the cherubims been used , if they had been abused by the people : but god had taken order for that , for none could come unto them but the high priest , and he but once a year . . for the reasons , they were said to be . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the affection of sense , which was not onely in the israelites , but in the apostles , and in moses himself : i beseech thee ( saith he to god ) shew me thy glory : but he obtained nothing , but the sight of his back parts : but this carnality is condemned by the apostle , not onely in respect of the people of god , whom this affection caused to draw all thinges to idolatry , but even of the heathen also . s. augustine saith , that varro observed many inconveniences in religion to arise by bringing in of images , and his reason was , deos facile posse in simulachrorum stoliditate contemni ; the gods might soon grow into contempt , by the foolishnesse of images . we likewise shewed , that nimium , too much , was a broad way to superstition , and that it was a vain assertion of theirs , that there can be no nimium in religione , no superfluity in religion . against which opinion , s. augustine opposeth , and saith , that we may as well bring a rock into the church , as other resemblances , because that did represent christ too . . the last was , by what means and occasions , when , and by whom images were introduced into the church . this we shewed out of irenaeus , the images of christ , and the apostles , by the gnostiques : the image of the virgin mary ( out of epiphanius ) by the collyridians . the occasions were four . . the policy of the hereticks , to make the heathen more favourable and inclinable to them . . extraordinary grief for friends departed . . the wealth of the church . . the idlenesse of the ministers . these were said to be the causes of images . so much for the recapitulation . chap. iii. what the romanists alledge out of the fathers , ancient liturgies and councels for images . add. . of s. chrysostomes liturgy . add. . of the second nicene council . the words mistaken in the capitular of charls the great , and in the synod of franckford and paris . testimonies of the fathers against images . now , for the more full handling of this question , let us see what can be said further for images , out of the ancient fathers and councils . their fathers are either true , or counterfeit . their true fathers are , s. basile and eusebius only . and that saying of basile which deceived aquinas and the schoolmen , is this , that the honor due to the abstract , redoundeth to the pattern : and this speech aquinas urgeth for honour to be done to images . but he speaketh there of this conclusion , that christ is to be worshipped equally with the father , out of the hebrews , where christ is called , character substantiae patris , the expresse image of the father ; and such an image we acknowledge must be honoured ; and if they can shew us such another image among theirs , as christ was of the father , we will accept of it , and worship it . the second that is urged , is eusebius in his 〈◊〉 to paulinus bishop of tyre , and in his epistle to constantia the 〈◊〉 , set down in the second council of ephesus , where he speaks of an image of christ , set up by some of the gentiles , for the cure he wrought upon the syrophoenician woman , which maketh little for them ; for what reason is it to say , that the gentiles did honour christ so , therefore christians ought to do the same : besides it is plain , that eusebius was no patron of images , through all his writings . . their counterfeit fathers , are 〈◊〉 , damasus , and chrysostome . out of athanasius , in a certain absurd book , not his own , but one that goes under his name , they tell of a crucifix that wrought miracles : now it is easy to be known , whether this book were his , or not , to any that shall read it : nay at at the reading of one of the first periods , he will say , that it is so far from being made by athanasius , as that it was not written by any man of common sense . . such another is that of 〈◊〉 in his pentificale , in the life of silvester : there is no more to be said of this , but noveris , oderis , know them , and you will never like them . read the treatises themselves . . concerning chrysostomes liturgie , jewel observes in one passage . an emperor is prayed for by name , that lived years and moe after the death of chrysostome : for they prayed for alexius the emperor and empresse ( who lived anno ) whereas chrysostome died in the last year of the emperor arcadius , which was anno . this shews that some things have been added to chrysostomes 〈◊〉 in after times , and that therefore this , as all the other ancient liturgies have been altered since their first composing , but to deny the substance of it to be chrysostomes , is contrary to the testimony and practise of all the greek church , and therefore was never intended by this learned author , who was a great honourer of antiquity . they have but one council for them : which is the second nicene council , the gatherer whereof , was irene the empresse . she was a heathen borne , daughter to an emperour of tartary , nouzled up in paganisme from her birth , and afterwards matching with leo the fourth , father to constantine the emperour , she was converted , and after the emperour leo's death , in the minority of her son , ruled with him , and called this council . constantine at the first seemed not to oppose her , but after , when he came to some understanding , he refused to admit of images , but she being too potent for him , cast him in prison , and put out both his eyes ; whereby you may see , that she was a woman without natural affection . the chief men at this council , were tarasius patriarch of constantinople , and john legate of the east churches . the first had bin a lay man and a courtier , all his life , till a year before the council called , and ( as he confest of himself ) never intended matter of religion till a yeer before : and sor john , we need no other witnesse for him , but the testimony of the patriarch of antioch , who sent him to the council , which was , that he was a good devout man , but of no great learning . the like may be said of theodosius , and constantine , who ruled the council : and it may be truely averred , that in any one council , there were never such a sort of simple men , in respect of their gifts , nor more evil disposed in regard of their boldnesse , and attempts , presuming above their gifts . there is not in all durands rationale scripturae worse alledged , nor more fabulous narrations in the legend , then in this second council of nice . there may be gathered out of it , ten absurd conclusions : and that which maketh up all , there were in it such errours , as they themselves could not defend . in the fifth action there is this conclusion , that angels have bodily substances : and in another , that christ was born in the five thousand and first year of the world : in another , that honorius the pope was a monothelite , and therefore an anathema denounced against him ; for which the romanists cry out , that the council was corrupt in all those places . lastly , the council is ranker on their side , and sayes more then they would . non sunt duae adorationes , sed una & eadem : adoratur prototypus & idolum , the adorations of idols and prototypes are not two but one adoration . and a worse then this , idem imaginibus honor debetur , qui & beatae trinitati , the same honour is due to images , as is to the bles . sed trinity . it is true the words of the council are so recited in capitulam caroli magni , lib. . cap. . and that the synods of frankford and paris , thereupon condemned that opinion , and that justly , if they had held it : but it is as true , that they were deceived by a false translation of the acts of the second nicene council into latine , wherein the words were so rendred , when as indeed the words are , as appears in the greek , actione tertia synodi : suscipiens & cum honore amplectans sanctas & venerabiles imagines : adorationem vero latriae , soli superstantiali ac vivificae trinitati defero , which words are directly contrary to what was charged upon them by those synods . now what may be said on our parts , is this . . first , aelius lampridius , a heathen historian , reports ; that the emperour adrian in his affection to the christians , built a temple for them , ( according to the manner of the romane temples ) which was bare , without ornaments , having a roof to defend them from the injury of the weather onely , which notwithstanding was afterward denyed to them by the senate , and grew into such contempt among the heathen , that thereof arose a proverb among them , that if any of the gentiles built a bare temple , it was called templum adriani , adrians temple , because it was inornate . . concerning the fathers , you may hear their opinions . and first , ireneus doth utterly disallow the images of christ , and the apostles , which carpocras , and the gnostiques said they had from pilate . . clemens alexandrinus , in his paraenesis goeth further , ( if not too far ) nobis vetitum est fallacem hanc artem pingendi exercere . he is so far from favouring images , that he would have the lawful use of the art of painting utterly taken away . for his opinion he alledgeth this commandment : but doth not well to presse it against the lawful use of painting . . thirdly tertullian saith , nos adoramus , oculis in coelum sublatis , non ad imagines & picturas intentis , we adore with our eyes fixt on heaven , not bent upon images and pictures . . origen . 〈◊〉 nobis 〈◊〉 quod non habemus altaria , & imagines , profitemur , celsus objects gainst us , that we have neither altars nor images , and we 〈◊〉 we have not . . fiftly arnobius objicis nobis imagines , quid hae , nisi vilissima fabrorum opera ? thou objectest against us images , and what are they , but the most base work of artificers ? especially thus abused . . sixtly 〈◊〉 . non est dubium , quin religio nulla sit , ubi simulacrum est . it is without doubt , that where images are , there is no religion . . seventhly , 〈◊〉 in a panegyrck to paulinus , and an epistle to constantia the empresse , sets down in the second ephesine council . that she must now require no image of christ , as he is man , because now as he is man , his glory is much more then when he was in the mount , and yet there the apostles were not able to behold him , much lesse then , can his glory , as he is now , be expressed . and therefore , the fathers in the first ephesine council , pronounce , anathema sit qui christum ullo modo dividit , let him be accursed that divides christ. now if they give unto christ an image as he is man , and not as he is god , they divide him , and as s. augustine saith , omnino errare meruerunt , qui christum non in divinis codicibus , sed in pictis parictibus quaeri voluerunt , they deserve to erre , that will seek christ , not in books divinely inspired , but on painted walls . . eightly ambrose . nescit ecclesia nostra inanes ideas , & vanas 〈◊〉 figuras , our church knows no vain shapes , or figures of images . . jerome . nos unam tantam veneramur imaginem , jesum nempe christum , qui est imago dei patris , we worship one onely image , jesus christ , who is the image of his father . and hereupon it is , that erasmus saith , that till jerome was dead , there was no images received . . epiphan . is an author that they cannot abide , because in an epistle of his to john bishop of jerusalem , he saith , that coming into a temple that had an image , he rent the vail , and pulled down the image , affirming that it was against scripture . . augustine being told as it seemeth ( by the manichees ) that some christians began to worship images , answers , novi in ecclesia nostra esse adoratores imaginum , & sepulchrorum , sed isti professionis suae vim nesciunt , &c. i know there are some in our church , that worship images and sepulchres , but these men know not the strength and force of their profession . and in another place speaking against those that said christ wrote certain books of magick when he was in egypt , he saith , sic enim errare meruerunt , &c. as before is mentioned . after ( when the first five hundred years were expired ) there was some better hold for them , but yet there were gain-sayers ; cerenus the bishop opposed them . in the sixth and seventh centuries were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , champions about idols , combatants both for and against them , and about anno . they got sure footing , but were not generally received , till the second nicene council ; for clandius bishop of taurinum stood against them , saying , amplexi sunt idolatriam permutatam , that the christians embraced the same idolatry with the gentiles , but onely that it was changed somewhat in name . but in these times constantius , copronymus , leo the fourth , and philippicus the 〈◊〉 , set themselves against them . so that this worshipping of images , had entrance about these times , but never got sound footing till the second council of nice . but we have diverse councils for us . the second ephesine , and those at constantinople , under leo the . and constantine the . at eliberis , where osvis was president , in which was one canon , placuit picturas in ecclesia esse non debere , ne quod colitur aut adoratur , in parietibus de pingatur , that pictures ought not to be in the church , nor any thing be painted on the walls , lest it be worshipped or adored . the like at carthage the . at which august . was present . and lastly at frankfurt under charles the great , the emperour . so much for the controversy of images . now for our rules . chap. iiii. the five rules of extent for expounding this commandment . of the affirmative part of it . in gods outward worship are two things : . the substance : . the ceremony . the first consists of . preaching . addition . how preaching is a part of gods worship . . prayer . . sacraments . addition . the eucharist considered as a sacrament and a sacrifice . discipline . the first rule is , that not onely that which is here expressed is forbidden , but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things of the same nature , and kinde also ; as our own inventions , neglecting what god commands , or being contrary thereto . s. jerome saith , god saith well , quae fecerunt sibi , non quae fecit deus , that which they themselves , and not god made . they received them not of god , but they were forgers of them themselves . and the rule of the fathers is , idola ethnicorum exceperunt hereses christianorum , the heresies of christians , which changed and innovated the outward worship of god , succeeded or came in upon the idols of the pagans , meaning the external worship of the hereticks . . the second rule reaches vsque ad cor , looke to the fountain the heart , that that be not infected . the fancy must be restrained , the conceits that rise in the brain , concerning gods substance , unreverently attributing to it , a bodily shape , as serapion the monk did . reliquorum praeceptorum concupiscentiae sistendae in corde , hujus vero secundi in cerebro , the lusts that breake the other commandments , are to be stopt and supprest in the heart , but these in the brain . . the third rule is , that the means which bring in false worship are here forbidden , and they are four , whereof we have spoken formerly . . the fourth rule is about the signes , for if it be true , as the apostle hath it , that we must hate even the garments that are spotted by idols , no question but we must do the like to the pillers , whereon they stand which are defiled as well as the garment , for god commanded that there be not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the piller , basis or statue raised for them . and in another place god protesteth , that the silver and gold , the materialls whereof they are made , are abomination to him , and therefore commandeth them , to burn them , lest they be snared with them . nor must any groves be planted whereby they might have occasion to set them up , for not onely they , but even the high places , whereon they were planted , were abominable . and therefore it is , that through the story of the kings , it is laid as an imputation to them , that they digged not down the high places , though they had taken away the idols . so that these things which seem good of themselves , are condemned , because they had some semblance or shew of symbolizing with the heathen idolaters . therefore are we to have no conceites of our own tending that way , and though there might be a good intent in saving the best sheep and oxen , yet because it came within the compasse of facis tibi , when god had expresly forbidden it , therefore god abhorres it . . we are not onely commanded not to use images to the dishonour of god our selves , but to do our best to hinder others too ; not to steale them as rachel did ( for that means is not commendable ) but to deprive others of them by all lawful means as jacob did with the idols among his own houshold which he took and buried under an oak . gen. . . had not the altar which the two tribes and a half erected , bin onely for a testimonie and remembrance to the lord , but for sacrifice , the other tribes would have demolished it , or else much blood would have bin shed about it . and thus much for the negative part of the commandment what we are prohibited . now for the affirmative part of gods outward worship what we are commanded . of the affirmative part of this commandment . and this is in few words set down by the apostle . all things must be done according to the patterne shewed in the mount in gods outward worship . now as moses had this commendation from god himselfe , that he was faithful in every point to follow his pattern , so hath christ also the like commendation . christ is said to be , as faithfull as moses , and therefore his pattern is to be as precisely followed by us . saint 〈◊〉 in his sermon to the people , that came to see a cripple cured and s. steven in his apology for himself . being accused of blasphemy , quot the prophecy of moses , concerning christ. a prophet shal the lord thy god raise unto thee , from the midst of thee of thy brethren like to me , unto him ye shall hearken . and therefore whatsoever he shall command us we must observe to do it , not alter or change any thing of it , nor leave any part undone , that is of what he hath expresly appointed , but in such things as he hath left to the liberty of his church , being guided by his spirit , and enabled by his authority , in such things which tend to the better observance of his ordinances , and are no way contrary thereto or corruptive of them , to obey his church is to obey him . luke . in the external worship of god , we are to consider two things . . the substance , . the ceremony . the substance consists of four parts . . preaching . . prayer . . sacraments . . discipline . . for preaching . it is a substantial and essential part of gods worship . preaching is a duty of perpetual necessity under the gospel , and may in a general sense be styled a part of gods worship , as reading the scriptures , catechizing , and other wayes of instruction may , because by publick declaring gods will , and setting 〈◊〉 his excellent nature , with his great works and benefits to us , as motives of obedience , some publike honour redounds to god , and therefore the casuists refer preaching to the duty of publike praising , or lauding god , which is properly a part of gods worship ; as reginald . prax . lib. . tract . . cap. . so fileucius and others ; but in a strict and proper sense , it is not part of gods worship , as prayer , and praises are , for the immediate object of these is god , and their immediate end is gods honour ; but the immediate object of preaching are the men to whom we preach , and their instruction how to worship and serve god , is the immediate and proper end of preaching ; and so these differ , as the means and the end . preaching is of great antiquity . he preached to the spirits that are in prison . . before the law. noah was a preacher . . under the law. moses enjoyned the priests to gather the people together , men and women , to hear and learn , &c. and s. james tells us , that moses had in every city them that preached every sabbath-day . and the priests office was , to teach , to burn incense , and to offer sacrifice . . in the time of the prophets , esay speaketh of preaching good tidings , and the prophet jonah was sent to preach to ninive . and the prophet david professed , that he had preached the righteousnes of god in the great congregation . his son solomon also was entituled by the name preacher . . this continued to the time of the second temple . ezra stood upon a pulpit of wood , and preached to the people . . in christs time , he not only preached himself , but gave a commission to his disciples to preach to all the world , which they did , every where , as it is in the end of saint marks gospel . saint philip preached to the eunuch . and saint paul not onely preached , as you may see in divers places , but makes it an ordinance of god , to save them that beleeve . so that this we see , hath bin a substantial part of gods external worship in all ages . . for prayer , or invocation , which the prophet calls vitulos labiorum , the calves of our lipps , it consists of two parts . . petition . . thanksgiving , and this hath bin of great antiquity also . . before the flood , many . years , there is mention made of invocation of the name of 〈◊〉 , which some learned n en refer to publick formes of worship or liturgies then vsed , as drusius . . after the flood , abraham prayed for abimelech , and 〈◊〉 servant , for his good successe . aaron and moses prayed for pharoah . . when the church was gathered together , the ark nor the army never removed or stood still , without prayer . ther 's a set forme of blessing the people by the priest , with invocation , set down in the same book of 〈◊〉 . solomon at the dedication of the temple , vsed a prayer , and therefore the church is called the house of prayer , by the prophet , which place , our saviour cited , when he drove the buyers and sellers out of the temple . lastly we have a set form of prayer composed by our saviour , upon the petition of the disciples . . the other . thanksgiving . we see it vsed also , before the flood , by abrahams servant , when he had finished his busines successefully . and we finde this duty commanded by god himself , afterwards , moses had a set form of thanksgiving after the deliverance of the people from the egyptians , and king david in many places commends this part of prayer highly , and penned a set form of it in a psalm which he entituleth , a 〈◊〉 or song for the sabbath day . solomon his son in the time of the first temple practized it , and so did the people , vsing one of king davids psalms , the burden whereof ( as we may so speak ) was , for his mercy endureth for ever . ezra also vsed it , after the building of the second temple , together with the priests and people . so did our saviour . i thank thee o father &c. in the time of the gospel they sung a psalm . lastly , it was not onely practized by the apostle , as you may see in many places , i thank god through jesus christ , and thanks be to god &c. but commended by him to others , speak to your selves in psalms and hymns &c. as unto the philippians : where he joyns both 〈◊〉 of this duty in one verse in every thing by prayer and supplication , with thanksgiving let your request be made known to god. and ( to omit many others ) in the epistle to the hebrews , giving thanks i called the sacrifice of praise . . as the word is gods speech to us , and invocation ours to him , so the sacraments are the covenants between god and us . such are the type of circumcision , instead whereof baptism succeded ; and the type of the passeover , instead whereof we have the lords supper . and these two only we receive as sacraments generally necessarily for all . but for our justification in thispoint s. augustine saith upon the words of saint john , cited out of the institution of the passeover [ a bone of him shall not be broken ] vnus emilitibus &c. a souldier with a speare pierced his side , and forthwith came out of it water and blood , which are the two sacraments of the church our mother . and in another place . quedam pauca pro multis &c. the lord , and apostilical doctrine , hath left to us a few in stead of many , and those easy to be kept , most excellent to the understanding , and most pious to be observed , the sacrament of baptisme , and the celebration of the body and blood of the lord. . the first . baptisme is so necessary a badg for a christian , that he cannot be without it . saint augustine saith , sic accipiendum est &c. that which the apostle saith , is thus to be understood , that by the lavacre of 〈◊〉 , and the word of sanctificational former sinns of the regenerate are cleansed and healed , and not onely all sinns are remitted in baptisme but those also which are afterward contracted by humane ignorance and infirmity : and in another place . dimittitur eis regeneratione spirituli quod traxerunt ( ut 〈◊〉 dixi ) ex adami generatione carnali . by this spiritual regeneration ( as i have often said ) whatsoever they have drawn from adams carnal generation , is forgiven them . and this sacrament , is a service of faith . for though children baptized cannot be properly said to beleeve of themselves , by reason of their minority : yet are they beleevers , by their fidejussores , or godfathers , and godmothers , and parents , who present them , and desire to have them baptized in the faith of christ , and received into the church : as were the jews children by circumcision . inter credentes ( saith saint augustine ) 〈◊〉 populos baptizatos 〈◊〉 , nec judicare aliter ullo modo audebis , si nonvis esse apertus haereticus . thou art to repute little children , that are christened , among beleevers , nor must thou dare to judge otherwise , if thou wilt not be an open heretick . and in the same place . absit ut dicam , non credentes infantes &c. god forbid , that i should call infants unbeleevers , i have disputed it before . they beleeved by another , and offended by another , it is said , they beleeve , and it is enough to make them of the number of the faithful , that are baptized . this hath the authority of the church and the canon founded upon the truth , obtained . . the other , the lords supper , is a substantial part of our servicetoo . for in it is a whole oblation of our selves , souls , and bodies , to be a reasonable , holy , and lively sacrifice to god , as we acknowledge in our liturgy . in it we acknowledge , confesse , bewaile , and repent us of our sinnes , which cost our saviour his most precious blood , to make attonement for them . and in it , we professe , that we are in love with god and our neighbours , which is the fulfilling of the law. herein is a commemoration of that sacrifice which christ offered for us upon the crosse , in which respect it may be called a sacrifice , for as our reverend author else where speaks , the eucharist ever was , and by us is considered both as a sacrament and a sacrifice . a sacrifice is onely proper and appliable to 〈◊〉 worship &c. in a word we hold with saint augustine de civit. lib. . chap. . hujus sacrificii caro et sanguis ante adventum christi per victimas similitudine promittebatur , in passione christi per ipsam veritatem reddebatur , post adventum christi per sacramentum memoriae celebratur . answer to card. perron p. . . and lastly , by it we offer a most acceptable sacrifice , and service to god , of thanksgiving ( this sacrament being called eucharistia , which signifies so much ) for bestowing so great a blessing upon u , whereby every faithful communicant is strengthened in the faith of christ. therefore , accedens debet esse plenus sanctitate , he that comes to it , ought to be as holy as he may , for all our services to god are to be done in purity ( which is true internal worship ) and with decency ( which is external ) and both these make that compleat holinesse , which becometh gods house . . the last part of the substance in the external wórship of god is discipline by which men are regulated in the fear and service of god. this we finde commanded . mat. . . . &c. john . . executed extraordinarily act. . . by saint peter , ordnarily , cor. . . by s. paul , and rules set down for the ordering of it , tim. . it is as barnard saith , the yoke to keep us within the bounds of order , and ( as cyprian ) custos spei , et retinaculnm fidei , a preserver of hope and stay of faith . saint augustine affirmes , that it brings delinquents to repentance , whereby they recover that , which they had lost , by their 〈◊〉 . for it is sure enough , that the church of god hath in it of all sorts . strong and weak , good , and bad . corn , and chaffe , vessels of gold , and silver , of wood , and earth , and therefore hath need of some thing to cleanse the floore , and to sever the corn from tares and to prune bad succors from the vine . and this the church doth by discipline , and censure , which all that live within the church must either willingly submit to , or else be forced to obedience . quicunque dei 〈◊〉 jam sibi nota non facit , et corripi non vult , etiam propterea corripiendus est , quia corripi non vult . saith augustine . he that knoweth the will of god and doth it not , nor will submit to correction , is to be corrected even for that , because he refuseth correction . but there are a sort of people ( and ever hath bin ) that cry out against discipline as a tyrannical burden imposed upon the conscience : saint augustine tells of such as these which were in his time . multi sunt qui sanae doctrinae adversantur , justitiam 〈◊〉 , et disciplinam imperium esse judicant &c. there are many that oppose sound doctrine , finde fault with justice , and account discipline , as a thing imperious , and ascribe moderate correction , to an act of pride : whereas there can be nothing imperious , but that which is commanded unjustly , nor can any thing be more properly termed pride , then the contempt of discipline . but howsoever we esteeme of it , it is neither unjust , nor new . we finde it commanded by our saviour , dic ecclesiae . tell it to the church . and saint paul gave order to deliver the incestuous person to satan , that his spirit might be saved : which is the true end of discipline . and in divers other places , he gives order , for care to be had that discipline fal not to the ground . be ready to revenge all disobedience : and corripite inquietos . warne or rebuke the unruly . to timothy he prescribes many rules concerning it , and among them , them that sinne , rebuke before all , that others also may fear . whereupon saint augustine saith , sinne must be punished , that the party punished may be thereby amended , or else that others thereby may be terrified from offending in the like manner . and upon saint pauls words [ put that wicked person from among you ] he saith . ex quo appare , ut qui aliquid tale commisit , 〈◊〉 dignus sit . hoc enim nunc agit 〈◊〉 in excommunicatione , quod agebat in veteri testamento interfectione . the church doth now that by excommunication , which the church in the old testament did , by putting to death . and therefore to conclude this point disciplina ecclesiae dormire non debet , the discipline of the church ought not to sleep . chap. v of ceremonies in gods worship . the vse of them . . 〈◊〉 to be observed about them . the means of preserving gods worship . the signes . addition . concerning customs and traditions of the church . the . rule of causing others to keep this commandment . the second general , considerable in the external worship of god are ceremonies ( not jewish but christian ) which how soever they are ( by some that either well weigh them not or by others , possessed with a spirit of opposition ) accounted antichristian , and repugnant to the word of god , and therfore to be abolished out of the church : yet in the judgement of moderate and well affected men , nay of al men that are not sowred with the leaven of schisme or 〈◊〉 they are reputed no 〈◊〉 part of this external duty , for they which are versed in the ancient story of the church cannot but confesse , that in all ages before popery had its birth , and in al places , where christianity was profest some ceremonies have ever bin practized as lawfull and necessary nor was there at any time any religion ever practized in the world without some ceremonies nay the most seemingly reformed sectaries themselves cannot but vse some ceremonies in the practize of their religion , and therefore of their own fraternity the wisest sort have acknowledged . that they are necessarily to be observed , as conducing to the advancing of the true worship of god 〈◊〉 ( saith one ) 〈◊〉 ad dei cultum , atque necesse est , et sint persokae destinatae in ecclesia , qui magistri vel ministri potius sint ceremoniarum , & eas exerceant in ecclesia , secundum domini instituta , ceremonies belong to the worship of god , and it is very necessary , that there should be some persons in the church , appointed to be masters , or ministers rather of ceremonies , to use them in the church according to the lords institution : and he closeth with a good reason , vt norint cultores dei , qualem deo cultum exhibeant , that the worshippers of god may know what manner of worship to exhibit to him . for the fathers , take the judgement of s. augustine for the rest , nulla disciplina in his est melior gravi prudentique christiano , quam ut eo modo agat , quo agere 〈◊〉 ecclesiam ad quamcunque forte devenerit : quod enim neque 〈◊〉 , neque contra bonos more 's injungitur , indifferenter est habendum , & pro corum inter quos vivitur societate servandum : there is no better 〈◊〉 in these things ( viz. ceremonies ) to a sober and wise christian , then to observe them in that manner , which he sees the church wherein he lives to keep them : for whatsoever is enjoyned , so it be neither against faith nor good manners , it is to be held as a thing indifferent , and to be observed in regard of the society of those among whom we live . and this is a good , way to follow the apostles counsel , to keep the unity of the spirit in the bond of peace . you shall hear the same fathers censure against them that are refractory in this point . in 〈◊〉 rebus de quibus 〈◊〉 statuit divina scriptura , mos populi dei , & constituta majorum tenenda sunt . et sicut praevaricatores divinarum legum , 〈◊〉 contemptores ecclesiasticarum consuetudinum coercendi sunt ; in those things of which the holy scripture hath determined nothing , the custome of gods people , and the constitutions of the ancient are to be observed : and the contemners of ecclesiastical customes are no lesse to be reduced to conformity , then they which offend against gods laws . and withal , there is no doubt but , these ceremonies may be changed , and varied according to the diversity and alteration of times , and nations , and other circumstances . s. aug. saith in defence of this point , non itaque verum est quod dicitur , semel recte factum 〈◊〉 est mutandum : mutata quippe temporis causa , &c. that is not then true , which is said : a thing once well established , may not by an means be altered , for as time , so true reason may call for 〈◊〉 alteration : and whereas they say it cannot be well done to change it : so truth may say , it cannot be well sometimes , if it be not altered : because both may well stand together , and be right , if upon alteration of time , they differ . yet in ceremonies there are these rules or cautions to be observed . . that they be not over many , and that those which be enjoyned , be necessary , according to the time and place wherin we live , according to the apostles example , who enjoyned few things to those believing gentiles . acts . , . . that the ceremonies enjoyned be for edification , and not destructive to that which the substance builds , and sets up . and this is the apostles counsel . let all things be done to edifying . for a destroyer ( according to this rule ) is a transgressour . and in this respect it is , that the same apostle prohibits prayer in an unknown tongue . . that they be such , as conduce to order : to which all things must be squared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order , ( as the same apostle ) else there will be confusion in the church , and god is not the author of confusion . . lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they be for decency . they must be such as make for the decent service of god. and therefore it is , that the apostle inveighed against covering of the head and face in religious exercises . it was an uncomely and undecent thing for men to be covered , or women uncovered in the church . now the means ( according to our former rules ) to observe these things is . . according to the apostles direction , to keep the depositum safe , which god himself tells , what it is , retentio verbi , the keeping of the word , which is , volumen utriusque foederis , the volume of both covenants . this book shall not depart from thee ( which now among some is thrust out , and the legend and other things , obtruded in the room of it . ) and this , as it must be kept safe , so sincerely and purely , without spot , it must not be corrupted ; for a little leaven sowreth the whole lump , as he speaketh elsewhere : and nazianzen tells us , that a little wormewood marres a whole barrel of honey . the altar that vriah devised , got so neere to the lords altar , that in the end it got the upper hand of it . physitians say , that aegros sanis immiscere initio morbi est , it is the way to breed diseases to mingle the sick with the sound . therefore , that form of outward worship is to be kept , which hath no repugnancy with gods word , and hath that decency in it ( which s. paul advised before ) which may expresse our inward affection , and be sutable to the true and reverend worship of god. the signes of true worship are evident , when that which is injoyned concerning it , is either grounded upon dictum jehovae , as the prophets usually pronounced their injunctions , the word of the lord : or as christ proved the resurrection by a syllogisme , or inference out of scripture : or quod accepi a domino , what i have received of the lord ( as the apostle , ) or lastly , by authority of the church in things indifferent tending to decency and not repugnant to the word . to keep close to the constant practise of the church is the duty of all christians , and what she hath successively delivered to us , being not repugnant to scripture , ought to be reverently received by all true sons of the church . s. paul requires the thessalonians to obey what he had taught or delivered them by word , or by epistle , on which place s. chrysostome 〈◊〉 , that it is manifest , the apostle did not deliver all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by writing , but some things without writing , and he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the one is to be beleeved as well as the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore we esteem the tradition of the church worthy of beliefe : is there a tradition ? seek no further : and of such things which have been generally received by the church , and of which no original can be found , and which have the testimony of pious and prudent men of authority in the church , that they were delivered by the apostles , there ought little doubt to be made , because there can be no greater proof given , or reasonably desired in such things , for of such we may say with s. augustine , quod invenerunt in ecclesia , tenuerunt ; quod didiscerunt , docuerunt ; quod a patribus acceperunt , hoc filiis tradiderunt ; what they found in the church , they kept ; what they learned , that they taught ; what they received from their fathers , that they delivered to their sons . and though all matters doctrinall , of necessity to salvation for all are written , yet other matters concerning government , and external rites and forms , are mentioned onely ocoasionally , nor were needful to be written , because they were visible to every eye in the daily practise of the church . these are the true signes . the sixth rule concerns . . the magistrate . they which are in authority must enjoyne that which is true and lawful , and abolish that which is false and ungodly moses took the calf , burnt it in the fire , and ground it to powder , and 〈◊〉 brake the brazen serpent . . the private persons duty ( is not to pull down ) but not to worship images : as it is in the law , and in the practise of the three children , though we may not without authority break them down , yet we may refuse to worship them . chap. vi. of the manner of outward worship , no reverence , nor worship to be performed to images . . the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined . . that evasion , that not the image , but god by the image is worshipped , taken away . . that they are lay-mens books , examined . that images are to put us in minde of the saints , examined . addition . about images and pictures for memories sake . of the manner of the outward worship of god. the second part of the precept follows , which directs us how we must stand affected in this outward worship of god. non prosternes te , &c. thou shalt not bow down to them , &c. in which words are prohibited . . falling or bowing down . . worshipping them ; or ( as some translation ) serving them . the first of these , prostration is bowing the knees , or bending the head or body , in reverence or honour to any thing . and the second worshipping , is , to offer service to a thing in the way of religion . neither of these ought to be done to an idol , to rob god of the least part of his glory , and honour . there shall be no strange god in thee ( saith the psalmist ) neither shalt thou worship any strange god. so that whereas some might say concerning the words , non facies , thou shalt not make . i am out of danger and compasse of this prohibition , for i make none ; here the words reach further and tell him , he must not worship them , though made by others ; for as a father answereth , age , non facio , alius facit , ego factum reperio , &c. well , say i make none , others make them , i finde them made : as the children of dan , that set up the graven image that micha had made : and jeroboam and nebuchadnezzar we may conceive made not those which they set up ; well saith he , howsoever , and by whomsoever they were made , as thou hadst no hand in the making , so thou shalt have as little in the worshipping of them . non adorabis neque coles , thou shalt not worship them that others make . now , as before , he used the two words 〈◊〉 and temunah , . first that no graven image should be made , . and then no manner of likenesse whatsoever , so 〈◊〉 be two words answerable to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tishtacavoh and gnabhod , . there must be no bowing down to them , . no manner of worshipping or serving them , of purpose to exclude all distinctions . the first bowing , was the usual manner in old time of worshipping . abraham ran to meet the men from the tent door , and bowed himself toward the ground : then from the species , adorabis , he rises to the general , coles , or servies , to keep out all manner of worship whatsoever , for fear we might be apt to say , no , we wil not bow down to them , yet we may worship them though , with some kinde of worship or other , if not with latria , yet with dulia , at least : therefore both these are added here , not onely non adorabis , but non coles too : for we know that a man may colere , or serve that , to which he will not bow down ; and therefore adorabis , the chief worship being forbidden first , he addes coles too , and forbids that also which may be a great deal lesse then the other : for though the word gnoved pesel in the psalm , be colere , to worship , or serve graven images , so in another place , the word is used to serve man , as twelve years they served chedorlaomer ; and else where to till the ground ; and in esay , gnoved pishtim is a trimmer , or dresser of flax . and in latine the word colo , is not onely used in respect of god and man , but colere rus , glebam , hortum , &c. to till the ground , and thereupon comes the word agricola , an husbandman in respect of tillage . so that the papists hold an erroneous opinion , that think the holy ghost ascendeth from a word of 〈◊〉 importance , to one of greater . the like may be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bowing and serving . but if these two , non incurvabis te , and non coles will not serve the turn , then we must be sent to another place , do nothing which any idolater doth to his gods . thou shalt not bow down to their gods , or serve them , nor do after their works . we see then that the commandement is double , the prohibition is against making and serving images : and though they of the church of rome bring an example for the making , as that of the cherubims , yet they shew none for the worshipping of them , we must have a warrant for both , or else they defend not themselves . now for bowing down , you shall understand , that in their defence , they are constrained to desert the originall words ; for as in the former , they went from pesel and temunah , to idolum and icon , so here , from tishtacaveh and tagnabod , they betake themselves to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and professe the lawfulnesse of the first , but not of the second ; yet this cannot quit them from the breach of this commandement . but because they would have some evasion , they quote a place in the rhemish testament , because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( onely ) is not joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( worship ) but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( serve ) therefore say they , we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bow to saints , though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but if we consider the precedent verse , we shall finde , that the devil required no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ; and therefore , unlesse we make that proper to god , christs answer will not be sufficient , nor serve ; and the devil might have replyed , that he required not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not joyned . in the next place , they tell us , that the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been long in the schools , and that saint augustine hath it , in his tenth book de civitate dei , cap. . & lib. . de trinitate , cap. . in which places he maintains the distinction , as they do . they tell us also that eusebius lib. . cap. . and hieron . epistola , & . contra vigilantium , hold the like , but there is no such thing to be found in the two last . and as for s. 〈◊〉 we say , that he was an excellent and reverend man in the church , but with reverence to him , we say , what he confesseth himself in diverse places , that the least part of his learning lay in the tongues , and that he was very unskilful in the greek and hebrew , and therefore can be no meet man to pronounce , that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant the service of men , and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of god. but if we will distinguish of these words aright , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the service of our own servant , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of him that is hired ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly servus , a servant , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hireling : and so came in latro , which ( as varro saith ) at first signified nothing , but a hired or stipendary souldier , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merces , wages , and after by the abuse of their calling , and by their evil behaviour it came to be so odious a name , that it is now used for a thiefe . and this word is often used in the scriptures , but not alwayes for the service of god , as in the epistle to the hebrews . the reason why the septuagint used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for lagnabod , may be like that in the speech of tertullian , that as he saith of the christians , so ye may say of the jews , because they would not have gods people to be hired for money , to make ornaments for , and to dresse and adorn the images of the heathen : for it was the use of some christians in the primitive church so to do , against which act tertullian inveigheth , as being a thing , utterly unlawful . but it was the ignorance in the hebrew tongue , that brought in all these absurd conclusions , ( for the thing it self , the nature of the word is contrary to them , and the use also : nor hath it any agreement with the hebrew ) insomuch that thomas aquinas did determine , that the picture of christ , and every part of the crosse , is to be worshipped adoratione ( not duliae , as their distinction was before , but ) latriae too , which they confessed was alone due to god , and not to any creature whatsoever . therefore the learneder sort among them , having studied the tongues better , seeing the absurdity of these conclusions , found out another shift , and say , that they neither do adorare , nor colere imagines , neither bow down to , nor worship the images themselves , but christ , and the saints , by the images . this distinction doth little avail them ; the records of antiquity can tell them , that this was the shift of the heathen idolaters of old , even in the primitive church . lactantius taxeth those of his time for it , quae igitur amentia est , &c. what madnesse is it , saith he , to answer , that you worship not the idol , sed numen aliquod , cui idolum fabricatur ? but some god to which the idol was was made ? and chrysostome , adoratis simulachra , non simulachra , sed venerem & martem per simulachra veneris & martis , you adore images , and not images , but venus and mars by their images : lastly s. augustine , 〈◊〉 〈◊〉 quis disputator , &c. there starts up i know not what disputer ( and he seems to thee to be a learned man ) and sayes : i worship not that stone , nor that senselesse image , i know ( like a subtill prophet ) that it can neither speak nor see , but i serve that deity which i see not , i worship not that image , but i adore what i see , and serve him that i see not : and what is that ? why a certain invisible deity ? to which the father answering saith . hoc modo reddendo rationem de idolis , optime factum putant , &c. by this means they think they do well by rendring a reason for their idols . and in another place he saith of another sort , videntur sibi purgatioris esse religionis , qui dicunt nec simulachrum , nec 〈◊〉 colo , sed per 〈◊〉 corporalem ejus rei signum intueor , quam colere debeo ; but they seem to be 〈◊〉 a more refined religion that say , i neither worship the image , nor the devil in it , but by that corporeal shape , i behold the representation of that which i should worship . but what saith he to this ? itaque apostoli , una sententia poenam , &c. one sentence of the apostle testifles their punishment and damnation , for such kinde of acts ; god gave them up , &c. but indeed this error is as ancient as the calf in the wildernesse , and if we examine it well , we shall finde this of their's , all one with that of the israelites , for they did not think the calfe to be a god , for these reasons . . for first , they desired a god to go 〈◊〉 them , and their reason was because they could not tell what was become of moses ( who formerly had bin a visible representation to them of god , and not a god himself ) therefore they would have somewhat made , instead of him and this must hold for one reason , or else we must say , that they took moses for their god before . . the assent of aaron , for if he had not had somewhat in his minde besides flat idolatry in consenting and complying with them , he had not bin favoured as he was , but destroyed with the rest . and therefore it cannot be understood , that they conceived the calf as a visible representation onely , but that in that calf god might be worshipped , for aaron said to them that they should keep a feast to the lord therfore they intended that the calf should represent god in their solemnity . exo. . . and it is likely that it was so , because that while they were in egypt , they knew no other god then apis , an oxe . and it is recorded , that aaron , upon these words of the people [ these be thy gods 〈◊〉 , that brought thee up out of the land of egypt ] took hold of them and built an altar , and proclaimed a fast to 〈◊〉 , which they must needs know , could not be ascribed to the calf . so that this was the elench ; that deceived him , that they might worship god in the calf , though moses could not be deceived so , for he brake it in pieces , and burnt it to ashes . . the third evasion of the papists is . that these images are not erected , either to adore or worship them , or god by them , but that ignorant people might have something to put them in minde of god ; and therefore images are called by them libri laicorum , the books of lay-men . this is no new device , but vsed of the old idolaters , as we may see , by the 〈◊〉 of symmachus . there must be something to put the ignorant in minde of god. which ambrose and prudentius answer thus , omnia deo plena , all things have god to manifest him , and put us in remembrance of him . and by arnobius . these that stand so for images ( saith he ) vse to say , that they made no account of the image , but onely in respect of the ignorant sort of people , that are put in minde of god by it . and 〈◊〉 in an oration saith , istiusmodi 〈◊〉 esse pro libris , quae dum legunt cognitionem dei dediscunt &c. that while they read these books of images in stead of learning god , they loose the knowledge of him , and therefore calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moralizing upon 〈◊〉 , not teaching true divinity . so that we see , there is nothing said in this canse , that was not said before . now if we aske the papists , that if the people must be put in minde of what it must be ? not of the deity , for they themselves are weary of maintaining that and though they were wont often , and in many places do still to represent god and the trinity in humane shapes , yet hosius now confesseth , that such things came in dormientibus 〈◊〉 praepositis , while the gouernors of the church were a sleep . . not of christ , as he is god , for his attributes are 〈◊〉 , but as he is man onely and in so doing , in representing him by picture as man and not god , seeing that person in the deity cannot be delineated , they imitate nestorius , who did divide the natures of christ , and so consequently may seem to run into the anathema of the council of ephesus : because in some sort they divide in their picture the manhood from the godhead , which they cannot expresse therewith . . not of christ , as man , and now glorified , for against this , the saying of eusebius may serve well , that the glory of christ in heaven , is now far greater , then it was , when he was 〈◊〉 in the mount , where the disciples could not look upon him , and therefore cannotbe pourtrayed by any pensil . . nor of christ , as he was in the flesh , for that were ( as the prophet speaks ) to teach us lies : and rather to forget , then to remember , what he suffered for us ; for in his picture ( as in that upon the crosse for example ) we can be put in minde & we see no more , then the piercing of his hands and feet , a wound in his side by a spear , and the thorns on his head : this we may remember by these things : but the especiall pains and torments which inwardly he suffered ; his being sorrowful unto death , his anguish of heart for the jews obstinacy and rejection , the bitternesse of the cup , which his not onely most perfect bodie was most sensible of , and his holy soul apprehended and suffered , these are forgotten these cannot be depicted ; so the greatest part of his passion is un expressible . . the last evasion of theirs is , that by images , we remember , or are put in minde of the angels and saints . to this in breif may be answered , that saints are no better then angels : and seeing that an angel would not suffer john 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship him it is not to be vsed to them . saint augustine hath a zealous wish , vtinam velletis discere ab angelis , tum enim disceretis eos non adorare , i could wish you would learn of angels , for then you would learn not to worship them . and saint pauls charge was . let no man beguile you of your reward , in a voluntary humility , and worshipping of angels &c. and thus much of the controversy , betwixt the papists and us , as it had dependance upon the former part of this commandment concerning images . these reasons shew , that there are other means better and more effectual then pictures to instruct men in the knowledge of christ , viz. the scripture and the preaching of the gospel but they are not meant to prove it unlawful to paint or make any pourtraiture of christ in his humane nature , as at his passion &c. provided , no religious worship be given to it : that which is of 〈◊〉 use , is not therefore unlawful or of no use at all . so the author in his answer to porron . cap . p. . to have a story painted for memories sake we hold not unlawful , but that it might be well enough done , if the church found it not inconvenient for her children . chap. vii . the affirmative part of this precept , concerning the manner of outward worship . . reasons for outward bodily worship . outward honour consists . in the signe . . in the 〈◊〉 . of the signe , by . . uncovering the 〈◊〉 . . bowing the body . of the act or deed . . by being at gods command . . by doing his worke or service . of the gesture of reverence . in publick and private prayer . . at 〈◊〉 the word . . at the administration of sacraments . . at discpline . the sins against these . in publick worship must be . . uniformity . . fear . . the heart must be present . . silence . . constancy , to tarry till all be done . the 〈◊〉 outward worship . the signes . vve are now to take a view of the affirmative part of this precept that is , how we are to behave our selves in the external worship of god. the worship enjoyned in the first commandment ( as hath bin said ) is internal ; this in the second , is outward or external honour or worship . honour being a testimony of excellency given by outward signe or deed , and praise by word . the honour of the signe , is expressed by the word 〈◊〉 , in bowing down , and of the deed by the word 〈◊〉 , in serving . for the first , as the negative was , thou shalt not bow down to them , the affirmative is , thou shalt bow down to me . and for the other as in the negative , thou shalt not worship or serve them , the affirmative is , thou shalt serve me . . for the outward worship first in general . christ tells us , that a candle is not lighted to be put under a bushel : upon which , the fathers have raised this note or maxime , that bono debetur manifestatio , our good must be made manifest , and therefore , candles that have bonum lucis , the goodnesse of light , must not be thrust sub 〈◊〉 tenebrarum , under the evil of darknesse . so then , if the candle of light be in our soules , that is , if we inwardly worship god , we must set it upon a candlestick : our inward religion , must apear in our outward worship , and it must not be onely in a chamber , as our private religion , a close godlinesse that cannot be seen . . the next reason for this point , the apostle gives . ye are bought with a price , therefore glorifie god in your body and spirit , glory being nothing else , but an effect of conspicucu nesse , the fair spreading and enlarging of honour and praise : and therefore containeth honour in it . now in conjunctions copulative , the rule is in copulativis non sufficit alterum , in things that are coupled , one is not sufficient , but vtrumque faciendum , both are to be performed . and the apostles conjunction [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ] [ in body and spirit ] sheweth , that this honour must be done in both . the devil knoweth this , that god requireth both , and therefore asked of our saviour but one , a little glorifying of him , but the bowing of the body , because he knew that if god have not the copulative , body and spirit both , he will have neither , god will have all or none . the third thing is , that seeing god every where almost through the scripture , hath put a distinction and difference between his house and private houses , as being in more special manner there , then in other places , and that as the psalmist speaketh holines becometh gods house for ever , therefore he will not onely have a manifestation of our worship towards him , and that to be in body as well as spirit , but he assignes his house for the place , where he will have this honour exhibited to him . you shall keep my sabbaths ( saith god ) and reverence my sanctuary . and therefore it is , that the preacher gives us this rule when thou goest into the house of god , observa pedem vtrunque . look to thy foot . and if god have a care how we serve him in our inferior members in that place , no question but he hath much more , how we imploy our eyes , ears , and hearts there , our external worship must be apparent , and it must not be by halves , and it must be in the house of god , in themidst of the congregation . . the outward worship of god ( according to the former division ) consists . in signe . in deed . and this honor signi is twofold , which the apostle setts down in the example of christ . exinanivit se. he emptied himself , or made himself of no reputation . . 〈◊〉 se. he humbled himself . . the empting of ones self is that , which is called deponere magnificentiam , to lay a side all titles ofhonour , which holy job expounds , and calls spoliavit me honore a stripping one of glory , it is that , which the elders did , cast down their crowns before god. king david laid aside his robes , and made himself vile before the lord , in his service . the apostle tels us , there must be nudatio capitis , our heads must be uncovered . the wearing of a cap , pileo donari , among the romans , was peculiar to free men onely , and an hieroglyphick of honour , for once if a man cepisset pileum , he was free , and when he laid aside his cap , he was said deponere magnificentiam , to lay aside his honour and priviledge , whereby he was distinguished from a servant . so then , as servants are to be uncovered in their masters service , so are we to be in gods : and therefore saint paul ( in the place before cited ) tells us , that it is a shame for a man to have his head covered at that time . that 's the first signe . . the other signe is humiliare nosmetipsos to humble our selves , which is nothing else , but to make a man neerer the ground , to bow himself as low as he can : and this was it , which the devill required of christ : and it is a posture which god expects at our hands and was vsed from the beginning . we may see it , by that which god said to elias . i have yet left me . in israel , all the knees which have not bowed to baal , by which he signified , that bowing was a signe of them , that worshipped him aright : and it was his quarrel against them , that bowed themselves to idols for which he would not forgive them . . but honor signi is not enough , there must be honor facti too . the first was reverence , this is service and worship , which we call properly devotion , or the devoutnes and readines of the will to serve god. and this honor exhibitus facto , hath also two parts . . to come and go at gods command . . to do his worke . . both of these we have in the centurions servant , approved by christ himself . . in going and coming when he is bidden . i say go and he goeth , come and he cometh . . in doing his masters will or service . do this and he doeth it . and in these two respects it is that christ will say to some nescio vos , i know you not . . either for not comming at all to his house , so that he cannot take notice of them for his servants . . or for coming unwillingly , with an ill will to do his work , and so they do not perform service to him , and in this respect are not known to him neither . we see that gods servants did both . abraham was no sooner spoken to by god but he was presently at his call and answered , ecce ego , behold , here i am . the kingly prophet before he was called , had a longing desire to go into gods house but when he was called , he presently answered , lo i come . it is gods threat-because i called and ye refused &c. i will laugh at your calamity . and in the gospel , they which were invited to the supper and came not , were thought unworthy ; none of them shall tast of it . and as we are to come , so in our coming two things are required to make us welcome . . the first is , we must come mature betimes they that seek me early shall finde me , and secondly we must come quotidie daily blessed is the man that heareth me , watching daily at my gates . we must wait and be desirous to be called . . the second 〈◊〉 the act. [ service , ] to do his will. it is the property of a good servant to do his masters work , and to preferr it before his own . we see the practize of it , in abrahams servant ; he refused to eat before his masters work was done and here falls under this , the commandment of the great service , the service of the altar which that we may think it no dishonour to be gods servants we finde that he chose the tribe of levi , to serve him at the altar , so that this service is the service of choice and howsoever some account but lightly of it , yet it was the greatest honour , to be chosen to perform this service . now to apply these things to the point in hand . there is in the . psalm , which is vsed as an antipsalm or introduction ( as it were ) to the service of god by our church . . a coming , . a worshipping . . a falling down and . a kneeling before the lord , whereby we may see , that in the precept of worship , in the substantial parts of the service of god prayer , preaching , the sacraments , and discipline ) especially in the former ) there is a due gesture and behaviour required . and in this we are to follow the rule prescribed by saint james which is , to take the patriarchs and prophts for our guides and directors , and it is saint peters rule too for women , to follow the steps of holy women of old . so that laying this for our ground , and withal taking the approved practise of the church with it , we cannot go amisse . now we shall finde ( in this outward worship of god ) that they never came together to serve the lord nor departed from it , without exhibiting some reverend external worship , and behaviour , both in 〈◊〉 & recessu , in coming in and going out . in accessu , in their coming together , it is plaine , solomon in the consecration of his temple , at the beginning , before his prayer kneeled upon his knees . and in recessu , we see , that when hezekiah and his people had ended their service , they bowed their heads and worshipped . we have seen what our gesture must be in accessu and recessu . let us now see , what it must be while we are present at gods service , in the particulars of it . . first for our outward gesture in prayer , which is either publick or private . and in both these , since we are to remember , that they are to proceed partly from humility , partly from hope , our external signes must be answerable to both these . . in publick prayer , the signes are first , that which we called before depositionem magnificentiae , with our heads 〈◊〉 . . the other which we called humiliation , by bowing our selves to the ground or kneeling as abraham did , and his servant too , bowed , and worshipped the lord. so did the people at the institution of the 〈◊〉 . so did king solomon , praying upon his knees . the prophets . daniel . . after the first temple ezra . . our saviour himself upon the mount of olives kneeled down and prayed : lastly . saint paul , and the whole church prayed kneeling saint peter act. . . thus we see our pattern , if we look at the 〈◊〉 , or prophets , at christ or his apostles , or at the whole church . true it is , because we onely kneeling , but also standing before another is a signe 〈◊〉 service and reverence , , therefore we read in many places that the gesture in prayer was standing , and that some prayed standing , as gehezi stood before his master elisha . so abraham stood before the lord , and abrahams servant stood by the well of water when he prayed . the people rose up and worshipped every man in his tent door . 〈◊〉 said to 〈◊〉 , stand by thy burnt 〈◊〉 and i will go &c. thus samuel stood before the lord , and the psalmist saith . ye that stand in the house of the lord &c. the king stood by his pillar at the entring &c. and thus standing may be a reverend gesture , when kneeling or some other gesture in publick worship is not prescribed by the church in which case we must conforme to what is 〈◊〉 , for that which is indifferent in it self , in the gesture , is not indifferent to us , or in the practise of it , when it is commanded by lawfull authority . . in private prayer , we shall see it to be a samiliar thing sometimes to fall down prostrate , as moses and aaron did . this gesture of prostration was used by moses , as he testifies of himself . and the evangelist reports of our saviour , that he used it . so likewise was kneeling a custome of the holy men of god in their private prayers . ezra fell upon his knees , and spread out his hands . and s. paul in his private devotions , bowed his knees , as he sayes of himself . in private devotions liberty and freedome of gesture may be used , so it be reverent and humble , which sitting at prayer cannot be : balaam willed balak to stand by his burnt-offering , numb . . . and being set he bids him rise up . . the exteriour signes in respect of hope , are oculi elevati , & manus extensae , eyes lifted up , and hands stretched out . and these are to be used in that part of prayer , which is called petition , ( for in deprecation the publicans posture is fittest , which is , oculis dejectis , with eyes cast down ) for the other we finde king david lifting up his eyes . and in s. johns gospel it appears , that our saviour did the like . for the other , the lifting up of hands , we see that in the battail with the amalekites , moses practised it . ezra ( in the place before cited ) spread out his hands to god. the prophet david tells us , that he stretched out his hands to god , let the offering up of my 〈◊〉 , be an evening sacrifice . and it is the apostles counsel to use this gesture , i will that every man pray , lifting up holy hands . for as oculus elevatus expectat , the eye lifted up expects , so manus extensa petit , the stretched out hand begs and asketh . but in this point corruption is crept into our church . instead of humbling our selves by prostration and kneeling , we are pleased to sit at our ease , and that in a proud manner : instead of the depositio magnificentiae , & nudatio capitis , kneeling and uncovering our heads , we sit , and with our heads covered too ; this is not to enquire , at least not to imitate , the dayes of old . balaam would not suffer balac , though a king , to sit down , but to stand at his burnt-offering , and when he was set , he bade him arise . this sedentary prayer , and proud fashion of covering the head , cannot be warranted by any text in scripture . secondly , the outward gesture at the word preached , or read in the old testamament , was usually sitting , as we may see in ezekiel . they sit before thee , and they hear thee , &c. saith the lord by the prophet . and so in the new , the multitude sate about our saviour , while he was preaching : and the pharisees , and doctors of the law sate by him , as he was teaching . so mary sate at jesus feet , and heard his word . eutychus also sate to hear s. paul preach . sometime the word preached was heard standing : as when ezra opened the book , standing in a pulpit of wood , all the people stood up . and these two gestures have ever been indifferently permitted and used . in the administration and receiving the sacraments , the nature and dignity of them , with the prayer for the preservation both of our bodies and soul unto eternal life ( to say no more ) may easily direct us , with what exteriour reverend behaviour we are to carry our selves , viz. that the gesture of kneeling and humble adoration is most fit , and that such a gesture , as doth not signifie our humble reverence , as sitting , is utterly unlawful . in point of discipline the gesture is evident , the judge sits , and the party accused , or that hath any cause depending before him stands . so that the end of all this is . . that god may be glorified , as well by the body , which is the external worship , as by the soul and spirit , which is for the internal . . that our outward gesture may stir up our souls to their duty , as clothes increase the heat of the body , though they receive their heat at first from the body . lastly , as to stir up our selves , so to stir up others by our example , that they seeing our reverend behaviour , may fall down with us , and be moved to do that which they see us do , and to glorifie god on our behalf . thus as we have shewed what we are to learn out of the affirmative part , viz. what duties to perform , so out of the negative part , we must learne , what sinnes we must avoid : and to finde out this , we shall need to go no further , then by opposing the contraries to that , which hath been delivered in the affirmative part . . to humility , and depositio magnificentiae ] he is opposite that carries himself proudly in gods service . the wise man tells us , a proud eye is an abomination to the lord , and if at all times much more at that time . it is the prophets counsel to 〈◊〉 this behaviour , especially in gods service . hear ye , give ear , ( saith he ) 〈◊〉 proud , for the lord hath spoken . . to humiliare ] he is averse , that is stiffe necked , not willing to bow , and that hath knees like an elephant , that cannot bend , when we give him not the reverence , of knee , head , and of our whole body . . to coming ] our absenting our selves from gods service and worship , s. chrysostome saith , ludus jubet & facis , vocat aurea tuba , & venis : cultus dei jubet , & non facis , vocat & non venis ; pleasure commands thee , and thou obeyest ; the golden trumpet calls thee , and thou comest : gods worship commandeth , and thou obeyest not ; it calls thee , and thou comest not . whose servant then thou art , thou mayest judge by the centurions words , even his at whose command thou comest and goest . . lastly , to the doing of his work ; the neglect of it is opposed , and the neglecters out of gods 〈◊〉 : for neglectus praecepti , 〈◊〉 is injuria est , the neglect of a command , is an injury to him that commandeth . he that knoweth his masters will , and doth it 〈◊〉 , shall be severely punished . but in the manner of doing gods work and his will , in his service and publique liturgy , there are five things required of us : of which though something hath been formerly spoken , yet considering the great neglect and contempt of this work by many , more is here to be said of them . . the first is , unanimity and uniformity , to come together at the same time , and to joyn together in the same worship , that there be no disagreement in our behavior in gods service , one to do one thing , and another to do another , some come into the church at prayer , some not till the sermon begin . but , as the apostle enjoyns , tarry one for another : that is , all praise god together . inward unanimity , and outward uniformity being a delight to god. it was davids joy , i was glad when they said to me , let us go into the house of the lord : and soon after he addeth , jerusalem is as a city , that is compact together , or ( as some translation ) at unity in it self . and this spiritual union , is without question , a great strengthening to the church , for when , either one comes after another , or if in time of gods service , some sing not , nor pray with the other , this must needs make a breach in the fabrick of it . in discordia ( saith augustine ) nemo benedicit dominum , god is never truely or well served , where there is discord or separation . the prophets earnest desire is , o magnifie the lord with me , and let us exalt his name together : and therefore it is , that the holy ghost mentioneth so often this unanimity to be in the infancy of the church , as being one of the chief causes of the growth and enlarging of it . the spirit came upon them when they were all together with one accord in one place , as if the whole church were one person , and had but one tongue , and one lip . and in prayer it is said , they lift up their voice with one accord . and they heard so too . the people with one accord gave heed to the things which philip spake . so in the point of uniformity ; we see , that he was punished , that was not like the rest of the guests , that had not a wedding garment . and as the separation and division of tongues was a curse , that the earth was no more unius labii , of one speech or language , so it is a great part of the blessednesse of the heavenly jerusalem , that the elders sing with one voice unto the lord. the fathers beat much upon this : and saint chrysostome extolleth it highly , and saith , that it falleth upon god like a showre of hailstones : and saint augustine saith , of singing of prayses , that it sounds in gods eares , tanquam resonantia maris , as the voice of many waters , which he seemeth to take from that place in the revelation . . the second is fear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all fear , saith s. peter ; with fear and trembling , saith s. paul ; for if the service of men ( according to the rule of s. paul and saint peter ) must be so , much more the service of god. but in our exteriour service of god , there is commonly so little fear , or rather such want of fear , that commonly we sleep in it , like the apostles , who could not hold open their eyes , being in horto , in the garden with their master , they could not watch one hour , and therefore that judgement befell them , that they all forsook christ and fled . and there is little fear in sleep . when jacob was afraid of his brother esau , he slept not all that night . the example of the christians in the primitive church , is left upon record for our observation , that they heard s. paul preaching till midnight . upon which place chrysostome saith , ad hoc commemoravit eos , qui media nocte vigilabant , ut pudeat eos , qui media die dormiunt , the evangelist recordeth those that watch till midnight to this end , that they may be ashamed , that sleep at mid-day . now because the actions of a natural man , are eating , drinking , and sleeping , the same reason which 〈◊〉 the using of the two former in the church , must needs be of force to condemn sleeping too . have ye not houses to eat and drink in , saith the apostle ; thereby condemning those that used to eat and drink in the church . so if he could have supposed that the corinthians would have slept there , he would have asked the same question concerning sleeping . and as he reasons from the place , so we may reason from the time , out of another place of the same apostle , vigilate , nam qui dormiunt , nocte dormiunt , watch , for they that sleep , sleep in the night . but with us , we may say , they that sleep , sleep in the day . and so , whereas the place of sleeping should be our houses , and the time of sleeping the night ; we , ( because we will be crosse ) in the day-time sleep at church . natural reason tells us , that actio vestita indebitis circumstantiis illicita est , every action cloathed with undue circumstances , is unlawful . the prophet ( as his manner is ) after he had denounced a curse upon a carelesse people , falleth to blessing the church of god ; in which he saith , non dormiet quisquam , neque dormitabit , none shall 〈◊〉 , nor sleep among them . and our saviour gives this caveat ; beware , that the lord when he cometh , find you not sleeping , which though it have a spiritual understanding , yet there follows a temporal punishment . in prima poena est estimatio peccati , we may consider of the sin , by the first punishment ; and so we may weigh every 〈◊〉 in prima poena . god usually punisheth sin in its own kinde . we see it from the beginning , cains murder god threatneth with blood . sodoms heat of lust punished with fire , &c. eutychus sleep ( in this case ) with a dead sleep . this carelesnesse in gods service , is the onely way to bring us , first to 〈◊〉 ; and then to apostacy , and no religion at all . we finde it punished in the church , she slept and awoke , but found not her beloved . and this judgement followed the apostles themselves ; because they could not watch one hour , they all forsook our saviour , and peter forsware him . but howsoever it stands in respect of gods punishments or mercies , yet the former reasons condemn it : and we may adde , that the heart truely and rightly affected in gods service , is ardens cor , ( as the disciples were that talked with our saviour going to emaus , their heart 〈◊〉 ) and a father saith , that it is impossible to have cor ardens sub oculo gravi , a burning heart , and a heavy eye , are not compatible . . there must be with these , cordis praesentia , our heart must be present , and watchful too : for though we watch outwardly , yet there may be such extravagant and wandering thoughts in the heart , that we may be said to be praesentes absentes , absent , though present . and where the heart is absent , the other members will discover it . the note of cor fatui , a fools heart , is to be in domo laetitiae , it turneth that way , where the sport lyeth , whereas cor prudens , the heart of him that hath understanding , quaerit scientiam , seeketh to get knowledge . the inner parts of a fool are like a broken vessel , he will hold no knowledge ; so long as he liveth , it runneth out as fast as it is poured in , but the wise inquire at the mouth of the wise , in the congregation , and ponder his words in their heart . and these are testified by some signes . a fools eye is in all places , but the eyes of the wise are ( as theirs were that heard christ in the synagogue ) fastned on the preacher . the fools eyes , hands , and feet , all speak , and will tell you that he is not present with his heart , and when they are reproved , all is but risus , they make but a mock at it . therefore it is nothing to hear , except we take heed how we heare , and be affected with lydia to attend to that which is spoken ; for it is the wise ear that getteth knowledge . and as it is a curse to speake to an 〈◊〉 that heareth not , so it is a blessing to speake to a hearing care . the place before named is terrible , mentioned by esay against foolish hearers , hear ye , but understand not , and it is often repeated in other places of scripture , as matth. . . mark . . luke . . john . . acts . . and rom. . . it is the extremity of gods wrath , and a heavy curse , and so to be accompted , to be given up to this spiritual judgement : and we are to take heed , that by our own carelesnesse it be not laid upon us . if it be true which the heathen said , that pietas non est vultu laedenda , sive serio sive simulato , then surely we ought to have a special care of our looks and gesture , when this part of piety , gods worship is performed . . the fourth is silentium , silence : we must not talk while we are in the service of god. the preachers counsel is against it , for talking is flatly opposite to hearing the word . be more ready to hear ( saith he ) then to give the sacrifice of fools , whose heart ( as he saith in another place ) proclaims folly , they cannot be silent . job reckoned it as one of the honours done unto him , while he was in prosperity , that men gave ear to him , and kept silence . if a man should turn from us , and talk with another , while we are speaking to him , we would think he little regards us , or what we speak . the prophets command was . the lord is in his holy temple , let all the earth keep silence before him . and , hold thy peace at the presence of the lord , that is , when the lord speaketh : and he speaketh when his messenger speaks . qui vos audit , me audit , saith christ , he that heareth you , heareth me . in the primitive church the first word , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be still and silent ye people , which had its original , from that place in the acts , where s. paul being to preach to the antiochians , beckoned with his hand for silence , and said , men of israel , and ye that fear god give audience . . the last is , constantia in cultu divino , we must tarry while gods service is done , and not depart till it be ended . it was joshuahs commendation , that he departed not out of the tabernacle . the offending herein is that which the prophet calls , discedere a lege , which relates , to depart out of the congregation , while the law was reading . for as by preaching , god speaks to us , so by prayer we speak to god : and it is but lex talionis , the law is equal . as we deal with god , so will god deal with us . if we stay to hear him , he will stay to hear us : and when we say , quare dereliquisti me , domine ? lord , why hast thou left me ? he will answer , quare dereliquisti me , serve ? servant , why hast thou left me ? and that speech of his at the last day , discedite a me , depart from me , will be a just punishment for them , that depart from him here in this kingdom of grace . in the primitive church , from the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let the people be silent , to the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let the people depart , none might go out from the congregation upon pain of excommunication , as appears by the fourth council of carthage . if we would well consider this , this fault would not be so common among us . now the means to perform this outward worship are these . . if we follow the preachers counsel in taking heed to our feet , when we go into gods house . . if we consider , that it is a more fearful thing to come to the church , then it was to touch the mount , and in respect of gods presence , we must not refuse him that speaketh . . that the angels are present among us , though we see them not , and that the doctrine of the new testament is such , in quam desiderant angeli prospicere , which the angels desire to behold , therefore if they shall see any not to esteem that , which they make such accompt of , shall not they be ministers of gods wrath ? . that the end of our creation is to glorifie god ; now glorification comes from instruction , and instruction from hearing ; so then as our hearing is , our doing shall be . vt audies it a facies , if you hear not well , you can never do well ; a carelesse hearing ever begets a carelesse doing , it cannot go ultra speciem . . if we put to it , ut audies , ita audieris , as you hear , so shall you be heard of god , and men . if we be carelesse of him , he will be carelesse of us likewise , and more then that , our very prayers shall be an abomination to him . he that turneth away his ear from hearing the law , even his prayer shall be an abomination , saith solomon . and this may be a punishment upon some preachers , who have had dull ears themselves , that they shall speak to a dull people , that will not hear . . that which god 〈◊〉 in the prophet , there is a very low , and as augustine saith , an unlawful comparison , god compares himself to an earthly king , i am a great king saith the lord of hosts &c. and with all , how he reasons in that chapter against the carelesse in his service . offer this to your governour will he be pleased with thee ? as if he should say , do such service as this to your prince , would he take it well at your hands ? and do you think that i that am king of kings , will not look for such observance in my service as an earthly prince will looke for ? so if we say with our selves , this service which i offer in praying , hearing &c. would i offer no better to agreat king this is a good signe . if as david was to saul , we be to god , be careful , that we be not missing from his house , for else as jonathan said to david , to morrow is the feast , and you will be looked for , and if my father finde your place empty , he will be angry . so will god look for us , and if he finde us not at his service , he will be angry too , unlesse we have just cause of absence . now there are some causes wherein a man may be excused for absenting himself , such as these . . the first is sicknesse . michol excused david from coming to saul , by saying that he was sick , and it had been barbarous in saul to urge a sick man to come . . secondly . sacrificing our selves , is a sufficient cause . jonathan excused david likewise , from coming to sauls sacrifice , because he was gone to bethlem , to offer sacrifice for himself . . lastly , misericordiam volo , non sacrificium . i will have mercy , and not sacrifice ; works of mercy , as visiting the sick , and the like , are lawfull excuses . . thesecond signe is , if upon the meditation of lex talionis , as you hear you shall be heard . we can truly say , even as i hear , so hear me o lord. this is a good signe . . the third is . if we be companions of them that fear god and love them that are gods servants ; because they be reverend and zealous in his service , for he that loveth god , loveth them that worship him , with fear and reverence . the last thing ( according to the sixth rule ) is , thatwe procure this outward worship to be performed by others . 〈◊〉 saith 〈◊〉 verus christianus est 〈◊〉 sratris , every good christian is a curtein to his brother , for every curtein must have a hook , and a catch to draw his brother . to gods service . king david drew the multitude into the house of god. andrew brought his brother simon to christ , so philip called 〈◊〉 . we must tarry one for another , according to the apostles rule . for they that desert others , and disswade them from this outward worship and service ofgod , shall be accursed and stricken with blindenes of body and soul , as elimas the sorcerer was for dehorting sergius paulus the governour , and seeking to turne him away from the faith . and thus much for the first part ofthis commandment which as we said in our division of it , was an expresse prohibition , in these words thou shalt not make to thy self any graven image &c. and an included affirmative precept , thou shalt worship me in such manner as i do command thee . chap. viii of the second part of this precept . the sanction , or penalty . this is the first commandment with a penalty . reasons of it . the parts of this sanction . . gods stile . . a commination . . a promise . . gods stile by . his power . . his iealousy . how iealousy is ascribedto god. why humane affections are ascribed to god. of the sanction in this commandment , vve come now to the second part of the precept , which is the reason or the sanction of the law consisting aswell of a penalty for breaking it , as a reward for observing it . and these two may be resembled to the two mounts , ebal , where the curses were denounced . and gerizim , where the blessings were promised to the twelve tribes , for unumquodque mandatum sancitur praemio et poena , every law is confirmed by rewards and punishments and here are both . now if it shall be demanded , why it was the will ofgod , to make this the first precept with a penalty , as saint paul observed of the fifth commandment , that it was the first , with a promise , we shall finde these reasons for it . . because a publick sinne is to be openly punished and the punishment by gods law , is to be proportionable to the offence . now the sinne against the first commanment is secret in our hearts , it is a bosom sinne , which god alone can see and therefore the punishment of it is left to god himself who is content ( as saint paul saith ) somtimes and on some reason as himself pleaseth to wink at it , not to see it : but this , because it comes into the light of the sun , and is obvious to every eye , and the rule of justice being ut malum ubi contingit , ibi moriatur that if the fault be open , it be publickly punished , therefore god hath appointed and decreed a visible punishment for it , for the reason and end , set down by the apostle , that others may fear . . whereas it is the property of punishment , cohibere impetus 〈◊〉 turpia , to restrain mens passions from committing ill ; and our impetus or inclinations being prone to offend against this commandment by two motives , proffit , and safety . of the best oratours to perswade ( i speak of that corruption , which draws every one to such platformes of gods outward worship , as his own head shall , devise ) and that we cannot be vile in our own eyes , as david was ; and also for that sometimes it falleth out , as god foretold , that the beast getteth place , and is received , and then he that will not receive the mark of the beast in his forehead , shall be threatned with penalty of body and goods . and that either for proffit or honour , or for fear of such edicts as were made by nabuchadnezzar , darius and the rulers of the jews , which mav touch the life , any worship is likely to be embraced by us . for as satan told god skin for skin , yea all that a man hath , will he give for his life not onely to save his skin , but to save the fleece also , to enjoy outward peace wealth and honour , men will violate the commandments of god. therefore to bridle these impetus , and to meet with those edicts ofprinces , and men in authority , god frames his commandment as strong as princes do theirs and threatens a punishment greater then they can inflict , qui secus faxit . he that doth otherwise , shall be subject to this , and this punishment . and these are the reasons , why this is a penallstatute . this sanction or ratification containeth two things . . a commination visiting sinne to the third and fourth generation . . a promise , shewing mercy to them that love me &c. before both which there is a preface , i the lord &c. this stile of god is the same , which formerly we had , but with a double encrease or addition . . fortis strong . . zealotes jealous , of sure performance in what he here threateneth fortis nihil impediet , strong that nothing can hinder , zelotes ut nihil slectat , zealous , that nothing may alter him . he hath both a posse , and a velle , a power and a will. . it falls out many times , that men ( whose arme and strength is shortned ) though they conceivesore displeasure against others , yet there wants strength to put it in execution . shimei was maliciously bent against david , yet all he could do , was but to cast a handfull of dust against him , and because he wanted power to put his malice in execution , he was fain to end , in a few railing words . fortis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong god is oft times vsed in scripture . but especially then when god opposeth himself to weak man , as we may see in the prophet . the egyptians , are men and not gods &c. and this attribute of god is expressed by the hebrews by twowords [ gnuz ] robur , or internal strength , and [ cayl ] potentia , or fortitudo ; external might as in weapons and armes . . the first is called gods weaknes ( by the holy ghost , ) in respect of man , his weaknes is stronger then man and is called by pharoah magicians the finger of god , which if it do but touch the mountains , they will smoak , yea at the breath of his nostrils ( hils were overturned and the foundations of them are discovere d. and not onely thi positive , but privative too . for if he doe but hold in his breath , the creaturs die , all things shall perish . it brings those effects , as the ecclype of the sun doth in the world , all are darkned . and therefore it is , that the psalmist sayth of god , in respect of this first . thou hast a mighty arme , strong is thy hand &c. . the second is potentia . his external strength ; his ammnnition or weapons . this word is like to a fire , and hammer , as the prophet speaks , he hath a sword , and a bow too , for as the psalmist saith , he whets the one , and bends the other . he is stiled , dominus exercituum , the lord of hosts , in many places king david saith , that his chariots and angels are . the prophet daniel reckoneth more . thousands of thousands , and ten thousand thousands . the holy ghost in saint lukes gospel , calls them a multitude ( our capacity or arithmetick not being able to conceive them ) and what god is able to do by all these we may imagine , by that which we read was done by one of them , who in one night slew , of the assyrian host . and as he hath heavenly so hath he earthly souldiours too , by which he hath done mighty acts even against great princes as lice , frogs , flies , caterpillers locusts and the like . and therefore there 's no doubt to be made , but that he is fortis , of power enough and what he threatens , he can , and will bring to passe . secondly for his 〈◊〉 . and this is well added by god , for there are not many that will question whether he be able to punish , or no ; but it may be thought , that it is all one to god , whether we afford him the true outward worship or not , and that he regardeth not , how we behave our selves in his service , and therefore conceiveth no displeasure against them that fail therein . but to remove this doubt , he expressely declares , that he is a regarder , and that a zealous regarder . and whereas the wicked ( as it is in the psalm ) say , tush god regardeth not , here we see , he regardeth it , and that in the highest degree , in jealousy , which is a narrow searcher of that it suspects . jealousy is the excesse , or extremity of love , zelotypia amor est reduplicatus . many waters cannot quench it . it endures no corrival , but is impatiens consortis , it must be alone and have no companion . nemo praeter , nemo cum . none besides , nor none with it . and god is not onely impatiens consortis , but equalitatis , of equality too , he will not have any to be equal with him , nor to partake the least unequal share with him in our service , but he will have totum affectum , we see he calls for the whole heart . saint paul saith , i am jealous over you , with a godly jealousie for i have espoused you to one husband , that i may present you as a chast virgin to christ. and the psalmist , zelus domus tuae devoravit me , the zeal of thine house hath even devoured me , which the disciples applied to christ. it is such an affection , as must take up the whole man , such a regard hath god to his outward worship . this affection in it self is good , else god would not have taken order , that he that was led by the spirit of jealousy , might make proof of his suspected wife : but upon some occasions it many times falleth out to be mingled with other affections , as in the case , which saint james calles zelum amarum , a bitter zeal ex laesa concupiscentia from an offended concupiscence , which brings not onely greef , but stirreth us up , ad vindictam , to revenge , and this is anger , such as we finde in the prophet . god is jealous , and the lord revengeth : the lord revengeth and is furious &c. and the wiseman calleth it , a raging revenge . now , if this affection fall where there is power as with god , it will not onely smoke , but it will kindle , and burn like fire , as the psalmist hath it and that not like a spark in a stack ofstraw , which flameth , and vanisheth a way but like fire in a barrel of gunpouder , bearing all before it . for pro potentia , ira . according to a mans strength , so is his anger . the wiseman tells us . the wrath of a king is death : and of the eternal king , eternal death , of body and soul. now to avoid the errour touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether according to the manner of men , affections fall into god , or no ? we are to distinguish : for if we speak simply and not by metaphors , there doth not . why then saith saint augustine 〈◊〉 est ista de deo affirmare , it is an indignity to affirme such things of god , but he answers himself , indignum certe , si aliquod dignum , quod de deo diceretur , inveniretur . it is certainly , if we could finde any thing to speak , that were worthy of him ; but we cannot . for the most glorious termes of majesty and magnificence , which we give him , magis congruunt humanae imbecillitati , quam divinae majestati , they agree better with mans weaknesse , 〈◊〉 gods divine majesty . and whereas it is said in scripture , both , that god is not as man , that he should repent , and in another place , that it repented god , that he had made man upon earth , these places and the like , are to be reconciled by these rules . . cum negantur de deo affectiones , humanae naturae infirmitatitribuuntur : cum affirmantur , divinae naturae efficaciae . when these affections are denied to be in god , they are attributed to the infirmity of humane nature , but when they are affirmed of him , it is to shew the power of the divine nature . it betokeneth , that he will work as effectually , as men do , when they have the like affections upon them : not that he hath such affections , for he is impassibilis , not to be moved with any kinde of perturbation , but that he produceth such effects , ad modum hominis 〈◊〉 affecti , as they do in whom such affections are . . secondly , augustine saith , that these things though they are affirmed of god and man , eodem verbo , expressed in the same words , yet are they not eodem modo , performed by the same manner . for . jealousy in man , oftentimes ariseth out of error , either out of a false or light cause , but in god is no errour , he doth all out of judgement . . mans jealousy is suddenly provoked : but gods cometh , lente & longanimiter , slowly and after much and long suffering . . mans is immodice , & sine fine , immoderate , raging , and endlesse , but gods is , sedate temperatly , it is tranquilla justitia , a peaceable , and quiet justice . . we are to conceive , that god speaks thus for mans capacity ( as the apostle saith ) after the manner of men : or as in another case , not to us as spritual , but as carnal in our own termes : as in the case of man and wife , some think they love not their wives enough , except some jealousy be mixt , that they participate their love with other men : and god in his service here , is as jealous , as a man for breach of wedlock , and therefore representeth himself in that manner , and under the like affection . . fourthly . quia nos non promovemur ad nomen justitiae , introducitur zelotypus . we are so dull of spirit , that the attribute of gods justice alone moves us not , and therefore he takes a terme from an affection , that falls not into him , as it is in men to the end , we may be quickened , and made fearfull to offend . . lastly as tertullian saith vtitur spiritus hoc vocabulo , ad exaggeranda ejus generis scelera . the holy ghost vseth this terme , to shew how odious this sinne of idolatry is to god , that if it might be , it would make god be that which he cannot be . the vse of all is that , which the apostle maketh . god professeth himself jealous here , that we our selves might be jealous of our own salvation . for if we would redire ad corda , enter into our own hearts , and consider , first , what god is , and then what vile creatures we are , we should wonder at the excesse of gods love to usward , that he should be any way jealous of us , and not rather let us take our own courses , to our own ruine , and take no further regard of us . but chiefly , that we should rather so love him , as to be jealous of his anger , and the losse of his love , lest he should bestow it somewhere else . and so much of the preface of the sanction . chap. ix of the commination , wherein . . the censure of the sinne . the punishment . . in the censure . the sinne . viz of idolatry . is called . . hatred of god. how god can be hated . . iniquity . the punishment , visitation upon the children . the grievousnesse of this punishment , by . . the greatnesse . . the multiplicity . . the continuance . of gods justice in punishing the sinnes of the fathers upon the children . that it is not unjust , in respect of the father , nor . . of the son . the use of all . the next thing is the commination . which containeth in it two things . . the censure of the offence . . and secondly , the punishment for it . . the censure is in two things . . first , that it calls it hatred of god. . secondly , that he calls it , the iniquity , 〈◊〉 , perverssenes . . if love be a means to make us keep the commandments , then it is hatred that makes us break them . but is there any man that can hate god ? certainly his essence is good , even goodnesse it self , which cannot be the object of hatred . again , there are sundry effects of his goodnesse , and love , and such as the wicked themselves cannot but love them , and him for them , as that he bestoweth on all men . and so on them , their being , moving , and life , sense , &c. but there are another sort of effects , which proceed also from his love , by which he would have us preserved , which are his commandments , yet because they restrain us of our liberty , and will not suffer our inordinate affections to bear the sway , therefore ( preferring our own wills before his ) we hate him ; so when a man is linkt to his own will , and possessed with zeal of himself , he hates the commandments of god , because they are contrary to his will and affections , and so men come to hate god , by too much love of themselves . i loved jacob ( saith god by the prophet ) and hated esau , which the apostle sheweth to be nothing else , but that he chose not him , but preferred jacob before him ; and in this respect we are said to hate god , when in a case between his will and ours , we choose not his , but prefer our own : hoc est odisse deum , non eligere , we hate god , when we choose him not . for god loving us so exceedingly , it is his will , that we should love him alone : which love , is vinculum conjugale , a marriage bond : and therefore our love to god should be amor conjugalis , the love of a man to his wife , which hath no third thing in it , aut amat , aut odit , he either loves or hates ; there is no medium in it . the second thing in the censure is , that god calls this sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gnavon , iniquity or perversenesse , and peevishnesse . and this is to meet with the opinion of men , who think it perversenesse , if men will not do as they would have them , by yeelding to false worship , as nebuchadnezzar thought of the three children , it is of purpose , o shadrach , &c. they were called perverse and disordered fellows , for not transgressing this commandment ; and so god to meet with them sheweth , that the breakers of this commandment , are in truth the disordered and perverse persons , therefore we must not do evil , either cum magnis , aut multis , with the great ones , or the multitude , lest we fall into this sin of perversenesse . but the vote of the world is clean contrary , and the fathers resemble it , to a pond full of crabs ( the hieroglyphique of frowardnesse ) into which , if you put fish of another kinde , it will be charged to swim out of course , because it swimmeth not backward , as the crabs do . but jerome gives us a good lesson against this . nequaquam consideres quid alii mali faciunt , sed quid boni tu facere debeas ; consider not by any means , what evil others commit , but what good thou oughtest to do : nor be thou led to evil , because of the multitude of transgressours . of the punishment . and visit the sins , &c. after the censure of the sin , comes the punishment . and though it be true , that if there were no other punishment to man , it were enough to be found among the haters of god , that were sufficient , yet gods addes further , that he will have a visitation . what the meaning of this word is , we may gather out of the book of samuel , where it is said of him , that he went yearly in circuit to such and such places , and judged israel ; and it is like that which we call , the judges circuit : as also out of the acts , where the apostles went from city to city , to visit the brethren , which s like to the b shops visitation , which presupposeth an absence before . so god intermitteth his judgements for a time ; and though some stick not to say , that he is long in coming , and others , that he will not come at all , that god will never visit , he hideth his face and will never see it ; becaufe ( as the wise man speaketh ) sentence is not executed against an evil work speedily : and therefore they cry out , where is the promise of his coming ? yet ( as the prophet ) behold the lord cometh to punish the inhabitants of the earth for their iniquity . and he will surely come , he will return , and give sentence on those that know not the time of their visitation . and let not the wicked deceive themselves , for as our judges , though they are part of the year away , yet they surely come at the time of assises , so much surer is god in his visiting . for behold ( saith he ) i come quickly . and his judgements will not onely be upon their goods , but upon their bodies , and upon their children , as this is . and which is worse , he will bereave them of spiritual blessings : lastly , ( which is worst ) in saying as in another case , he that is filthy let him be filthy still ; so he will say , qui odio me persequitur , odio me persequatur adhuc , he that hates me , let him hate me still . quando poena odii est odium , when he punishes one sin with another , this sin of hatred with further hatred , this is the greatest judgement and heaviest visitation of all . the devil plaid the sooth-sayer , when he caused peter to say to christ , parce tibi , domine , let none of this befall thee : he thought by this to save himself : but here you see , that though the fathers scape themselves , yet they shall be punished in their children : so that god tells them , as neither they , so neither their sons , nor their sons sons , nor their sons nephews , shall escape . so that the threat of this punishment extends not onely to the party offending , but to his posterity . . for himself , he repayeth them that hate him to their face . . gods jealousy is compared by the psalmist to a fire burning for ever ; which leaveth not with the party himself , that hates god , but takes hold of his children , and burns to the third and fourth generation . so that when men think they have best provided for their children , by saving their estates , with the breach of this commandment , they shall finde , they have brought a curse upon their children , and that they have brought evil upon them by that whereby they thought to avoid it . the measure of every punishment is known by these three signes . . gravitas , the grievonsnesse of it . . multiplicitas , the variety . . prolixitas , the continuance . . the grievousnesse of it , is seen in this , that it is said to be , upon the children , ( though the parents escape ) who are dear to their parents , as we see in jairus that fell down at our saviours feet , and besought him for his sick daughter : so did another , for his son that was possessed . but we may gather more fully out of s. 〈◊〉 , how dear a childe is to the parent , in the story of the woman of canaan , that came to christ for the cure of her daughter : she saith not , have mercy upon my daughter , but have mercy on me , o lord , for my daughter is grievously vexed with a devil , she accounted her daughter as her self . so king david , hearing of the death of his son absolom ( though a rebellious childe ) falls into a bitter passion , and cryes , would god i had dyed for thee , o absalom , my son , my son : he could have been content to die for his son . these examples shew , that children are most dear and pretious to parents . we account it a heavy losse , when ought of our substance is taken from us , abraham reproved abimelech , because of a well of water taken from him by his servants . the losse of a wife ( as being bone of our bone , and flesh of our flesh ) is more grievous : but when the losse of children comes , it strikes deeply , and the reason is , because they are both bone of our bone , and flesh of our flesh , and the principal part of our substance , the seed : as though a man were but chaffe , after a childe borne . the wise man saith , childrens children , are the crown of old men ; their crown while they live ; and as the heathen man said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their image or remembrance when they are dead . . the multiplicity or variety of it , may be illustrated by that in the gospel , as there is a distinction of few , and many stripes : and so here to have the punishment extend to many generations , sheweth , that they will be many stripes , and therefore aggravates it a degree further . . the continuance of it . as our saviour said of the scribes , that they devoured widows houses , sub specie prolixae orationis , under pretence of long prayers : and therefore prolixum erit eis judicium , they shall receive the longer judgement , or greater 〈◊〉 : so is the punishment here , even during the whole memory of man for four generations . the execution of this commination we see in jeroboam , who for his disobedience to this commandment was punished in this kinde . it is said , that it became sin to the house of jeroboam . in david by the losse of his childe . in baasha ; zimri destroyed all the house of baasha . in ahab , and in the children of solomon , for his idolatry . and therefore we may well conclude with the apostle , it is a fearful thing to fall into the hands of the living god. and this the godly took notice of , choosing rather to suffer a temporal death , martyrdom , then to transgresse this commandment . but here may arise a question , concerning the justice of this visitation , how this may stand with gods own determination upon that proverbe , [ the fathers have eaten sower grapes , and the childrens teeth are set on edge ] which god said should not be spoken any more , nor heard among his people . for , the son shall not bear the iniquiry of his father . and we see , that this was practised by amaziah in punishing his fathers murtherers , and not their children , quoting gods own law for it . according to that which is written in the book of the law of moses , wherein the lord commanded saying , the fathers shall not be put to death for the children , nor the children be put to death for the fathers . and this seemeth to be the opinion of s. paul , when he saith , every man shall bear his own burden : and at the last judgement , every one must receive according to what he hath done in his body , &c. to this the school-men answer : as to that place in esay , where the prophet willeth hezekiah [ to put his house in order , for he should die and not live ] he said not , quid futurum esset , sed quid dispositione naturae futurum esset , not that he should then certainly die , but that according to the course of nature he could not live , and therefore should die , if by gods special power he were not preserved . so here , god speaketh not ( say they ) quid faciet , sed quid dispositione meriti nostri faceret , not what he will do , but what he might do in respect of our desert : but this distinction is dangerous , as tending to an encouragement , to the breach of this commandment . but to answer it more fully , we say , that punishment may be inflicted three several wayes . . by way of satisfaction . . of medicine . . of correction . and we may safely hold , that by these , one may be justly punished , though no offence be committed by him . . by way of satisfaction , as in point of suretyship . when one man is a principal debtor , and a friend taketh the debt upon him , is it injustice in this case , to punish the surety with the payment of the debt ? god forbid we should think so . for then , that which christ hath satisfied for us , might be accounted unlawful , and consequently of no effect . so that voluntarily one may fatisfie for another , and yet no violence offered to justice . . by way of medicine , or cure . if the eye be ill affected , or the head ake , the arm may well bleed to cure them , otherwise the whole body may be in danger : and in this case it is not onely just , but necessary : so then , if the punishment of another man , be propter medicinam , for cure , and the evil inflicted be lesse then the evil prevented ; as to wound the finger to save the eye , and the like , this is not unjust , and so when the temporal punishment of the son , is to cure and redeem the father from eternal , then punishment may be inflicted by god , without any impeachment to his justice . . by way of correction . in which there is respect to be had in repairing equality broken : a man should require no more then suits with the will of god , but we see daily he doth , and therefore breaketh equality , and is to make amends for it : and therefore nimis must be punished with nimis , which must be either in the father or the childe , and if equality be not broken in them , there is no injustice . the fathers say , frustra requirit debitum , qui non rependit indebitum , to require a debt , and not to pay that which is due is no justice : as god saith , do ye thus requite the lord , o foolish people and unwise , is not he thy father that bought thee ? and qui contristat patrem suum , juste contristatur a filio , he that brings sorrow upon his father , shall have the like brought on him by his son , and that justly too . again , in regard the covenant of blessing was made with abraham and his seed , god will be the god of our seed : therefore when the father breaketh the covenant , he may justly be punished in his seed . they knew it well , that said , his blood be upon us , and our children . . thus we see it is not unjust in respect of the father , now that it is not unjust in respect of the son , appears . . children may be temporally punished , because filius est res patris , part of the fathers possessions and substance . again , in regard that the son may be guilty by nature . the church in the cant. finds a nest of young soxes , that as yet have destroyed no vineyards , nor worried any lambs , but if they grow up , they will do both ; the question is , whether the church may say , take us those little foxes . and so because there is a poysonous nature in the scorpions or cockatrices egge , we may tread them under feet : and it stands with justice . the summe of all is , god never punishes one for the sin of another , but he may ex jure dominii , as absolute lord , inflict any temporal evil on the son for the fathers sin , without any injustice , for it is onely an affliction to the son , which god can turn to his good , but a punishment it is to the father , who is punisht in his son . to these we may adde two considerations more . . the first is jus meriti , for commonly education follows propagation ; men usually bring up their children like themselves . children have traditions from their fathers , as our fathers worshipped , so will we , and having kept our religion so many years , let us keep it still . sin propagates like to gehezies leprosy , if it take hold of the father , it cleaves to his posterity commonly . and therefore , this punishment may come upon them , ex jure meriti , and that justly , because they follow their fathers sin . and herein god when he punishes the son , exequitur chirographo suo , non paterno , it is for his own debt , not for his fathers . . the second is jus beneficii , and this is the court of mercy , god may shew mercies to whom he will , the son cannot claim any thing at gods hands for the fathers sake , gods covenant is free , we can challenge nothing as due , but all from grace . s. augustine said well , that godly fathers have wicked children , ne virtus videretur haereditaria , lest vertue should be thought to be hereditary . again , wicked men have good children , and why ? ne malitia serpat in infinitum ; lest there should be no end of wickednesse . but first , this is certain , there is no punishment for the grapes that are in the fathers mouthes , they remain in his own mouth onely . . and secondly this punishment is in respect of his justice onely : yet miseretur 〈◊〉 vult misereri , he will shew mercy on whom he will shew mercy . his mercy may exempt whom in justice he might punish , and besides , his justice takes hold onely on those that follow their fathers sins , and so the threatning is conditional . gregory saith , 〈◊〉 imitatur , gravatur ; he that follows his fathers example , shall feel the burden of it . god saith by the prophet , at what instant i shall speak concerning a nation to destroy it , if that nation shall turn from their evil , i will repent of the evil i thought to do unto them . and when a son shall turn from his fathers evil wayes , he shall 〈◊〉 and not die . his threatnings are of justice , his exemptions of mercy . jonas saith from god , that nineveh shall be destroyed ; but by a new decree , the former sentence was reversed . these come from several courts . . the use of all this is , to breed a mutual care betwixt the father and the son ; for we see eli the father punished for the children : and in another place the childe punished for the father david . . secondly , to acknowledge that we are sons of sinful parents , and to say with him in deuter. a syrian ready to perish was my father , &c. and with david peccavimus cum patribus , we have sinned with our fathers : and with daniel , to deprecate the punishment due to us , for our fathers transgressions . . and lastly , with abraham to be careful to command our children to keep the way of the lord , there must be a mutual care of building up one another . and so we go from mount ebal , the commination , to mount gerizim , the promise , and reward . chap. x. the third part of the sanction , a promise of mercy . gods rewards proceed from mercy , which is the fountain of all our happinesse . his mercy is promised to the generation : the threatning extends onely to the third and fourth . the object of his mercy , such as love him . our love must be manifested by keeping his commandments . how they must be kept , the benefit : they will keep and preserve us . the commination or punishment we see in the psalm , thou hast rebuked the proud that are cursed , which do erre from thy commandements . the curse . in this last part which is the promise of reward , the apostle tells us , that exceeding great and precious promises are given to us , whereby we are partakers of the divine nature . under this promise of mercy , are contained all the benefits and blessings of god ; all other promises are included in this , this is the fountain of all the rest , if we partake of his mercy , we shall want nothing that 's good for us . the commination was like the smoking upon mount sinai , terrible , and dreadfull , this like the dew descending upon mount sion , brings blessing and everlasting life , blessed and comfortable . this promise is mercy , for under this name he propoundeth the reward . now god hath a reward for evilas well as for good . for the first , samuel tells saul , because thou hast rejected the word of the lord , therefore the lord hath rejected thee . there was his reward for evill . and for the last , a cup of cold water , given out of a pious and charitable intent , hath also its reward . a reward of good . and it is well worth the noting , under what word , and by what name this reward is promised , which is under the name of mercy , for without it , we were in an 〈◊〉 case , even the best of us , they that doe his work best , we are unprofitable servants , all we can do , is not worth so much as thanks , so that he promiseth meerly in mercy , and though his visitation be in justice , yet his reward is gratuita , ex misericordia , non merito , free without any respect , but his own mercy , not our merit , merces ex 〈◊〉 non ex merito , and therefore not to be pleaded in any court of justice . there 's nothing ascribed to our merit . sowe ( saith god by the prophet ) to your selves in righteousnesse , reap ( not in justice but ) in mercy . so the apostle , henceforth there is laid up for me a crown of righteousnesse , which the lord the righteous judge shall give me . he 〈◊〉 it to be of gods gift . it is gods mercy then , and in this one thing are comprehended all rewards privative , and positive . his mercy is great towards us , in delivering our soules from the nethermost hell . and it is of his mercy , that we are not consumed . all rivers flow from this . it is fundatrix nostra , it layes our foundation of happines , in blessings preventing , as also in blessings following . and it is coronatrix nostra , for he crowneth us with loving kindnes , and tender mercies . he could have said in this , as in the commination , visitans , visiting , the prophet david prayed for no more . behold and visit this vine . and old zachary took it for a great blessing , that god had visited his people . but god is so good to us , that he thinks it not enough . it is justice onely , that is a visitation , an act intermitted . . his mercy is a continual work , to shew , that there 's no intermission in his work of mercy , but he continues every day doing good to us , which is the first degree of it . . the second degree of it is , that the stripes of his justice are but . or . ( which in it self is mercy ) his justice is restrained to the fourth generation ; but his mercy is a thousand fold , it is extended to the thousandth generation , so that the proportion of his mercy , exceeds that of his justice . times , to shew , that his delight is more in exercising the works of mercy , then of justice , his mercy rejoyceth or triumpheth over judgement . the one being opus proprium , his own work , the other opus alienum a worke that is strange to him . he wil save sodome , if but ten righteous men may be found in it : and jerusalem , for one davids sake . nay he bids them run through that city and if they can finde but one just man in it , he will save it . but to whom is this mercy promised ? even to them that love god , and to none other . and this love must have some proportion with gods love . it must be regulated by his . now the manner of gods love is set forth to us under the name of jealousy . and he makes it no little part of punishment , when he withdraws his jealousy from a people . therefore this mercy is promised to them , that are jealous for him . he is jealous for us , we should be jealous for him . we should say with elias , 〈◊〉 zelatus sum , i have been very jealous for the lord , zelantes potius quam amantes , our zeal for him should even consume us , with the kingly prophet . now there is a fained and a true love , and therefore the apostle directs us to it which is the true , and gives a mark of it . not in word , but in deed and truth , what the deed is to be , we finde by our saviours speech . if ye love me , keep my commandments , even the same which god speaks here . the affection of this love is seen by the effects . god lets us see his mercy by the effects of it , which is faciens , by performing it . so must our love be discovered by keeping his law. saint ambrose saith , est zelus ad vitam , et est zelus ad mortem , ad vitam zelus est divina praecepta servare , et amore nominis ejus custodire mandata . there is a zeal to life , and a zeal to death , that to life is , when we observe gods laws , and for the loue of his name keep his commandments . a true keeper is he , which preserveth things carefully , which are committed to his charge , god needs not our keeping , as we do need his , he is able to keep himselfe , but our love must be shewed in keeping . mandata his commandments . minimos istos his little ones , what we doe to one of them he wil account it as done to himself mat. . . and . we must esteem them worth the keeping as david did psal. . . . the office of a keeper is to preserve what is committed to him , that it be not lost , or cast away , or broken , but kept sound , till his coming that gave it in charge . there 's a heavy sentence in the gospel against the breakers of them . they must not be contemned or cast behinde us , nor may we lose or forget them , we may see gods judgement against ahab , for the losse of them . now we shall keep them the better , if we make a true estimate of them . and king david tells us , they are worth the having . they are more to be desired then gold ( saith he ) yea , then much fine gold . and in keeping them there 's great reward nay he tells us , they are better then thousands of gold and silver . therefore we are to keep them safe , and carefully , and lay them up where they cannot be taken away . the wiseman directs us where we may bestow them , to be out of fear of losing them , keep them ( saith he ) in the midst of the heart for he that keepeth them , keepeth his own soul. in respect of others we are also to see them kept . and this is to be done by zeal and power , that others breake them not . we must not say , as in another case cain said , am i my brothers keeper ? sum ego custos mandati tui , am i to be a keeper of thy commandments in others , is it not enough that i keep them my self ? no we must reprove , rebuke , and exhort , use all means to make others keep them , we must be grieved with david when others keep them not , god hath given them to us , they are not onely observanda but conservanda , we must not onely observe but preserve them , which if we doe we shall finde as the wise man saith , that he that keepeth them keepeth his own soul. domine custodio , adjuua negligentiam meam . lord i keep them , help my negligence . the exposition of the third commandement . thou shalt not take the name of the lord thy god in vain &c. or , as the chaldee paraphrast reads it , thou shalt not swear by the name of the lord thy god in vain , or falsely . chap. i the general scope of the third commandment . of glorifying the name of god by praise . the manner how it must be done . several motives to stir . men up to the dutie . this commandment forbids and prohibits not onely perjury , but all other abuses of gods name . though all vain and rash swearing , and all irreverent usage of gods name may be reduced to this commandment , and therefore it is enlarged by our saviour math. . . to the prohibiting of all volutary oaths ; yet if we looke at the literal meaning of the words , to take gods name in vain , doth strickly and properly signifie nothing else , , but to swear falsly or to forswear and therefore , the . as they render the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lashava by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate vain so they often render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsly , as deu. . . ezek. . . and . . . . hos. . . jon . . zeah. . . and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shava and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shakar mentiri differ little , appears in the ninth commandment , where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheker mendacium used in exod. is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deut. both which the . render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false witnesse . therefore philo in explication of this place , having said , that we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not take the name of god in vain , addes by way of explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to call god to witnesse a lie , is most wicked so likewise aben ezra , so in exo. . . for the hebe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain the targum hierosol reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false so in psalm . . and psalm . . zachary . . and in many other places , the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered falsehood or lying , and that by hierom him self . our saviour himself so renders these words , mat. . . thou shalt not 〈◊〉 thy self , speaking of the litteral sense of this law , as it was given by moses , which he amplifies and enlarges . ( for that which some late expositors say , that he recites and rejects onely the corrupt glosse of the jewish doctors , is against ' the current of antiquity , and against the text , as might easily be proved , ) and therefore the syriack translation so reads the words , non mentiris in jurejurando tuo , thou shalt not lie in swearing . this further is to be noted , that this commandment speakes not of an 〈◊〉 tory oath , or false swearing in bearing witnes , for that belongs to the ninth commandment , but of a promissorie oath onely , as the following words of christ import , mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt performe thy vowes unto the lord , which are taken out of numb . . . and so philo expounds this precept , and aben ezra , who addes to shew the danger of this sinne , that other sinns have usully the bait of profit or pleasure which are seldome in this , and that other sinnes cannot be committed at all times , as this may . this which is the proper sence of the words being laid as a ground , other things of like nature may be reduced hither , according to the explication and enlargment , which christ our great and onely lord and lawgiver , hath left in his gospel , to which we are to have recourse in opening the true meaning of this and all other precepts of the decalogue , as the are obliging to us christians , and become a part of the second covenant . in it are two things , . a prohibition . . a commination of punishment . in the prohibition are two things likewise considerable . . the object , god in general , and his name in particular . . the act of which this commandment speaks , and that either , . negatively and expressly , not to take that name in vain . . positively and implied ; to use the name of god reverently , soberly , considerately , and upon good cause . god is the immediat object , and his glory or honour the immediate end of all the duties commanded in the first table . this honour as was shewed , is either inward , in the worship of the heart , required in the first commandment , or outward , and that either in signo , by the outward gesture and adoration of the body , or in verbo , in our words or speeches of him , that is required in the second , this in the third commandment , that consists chiefely in adoration , this in praise . they differ in this that the honour of outward adoration , is alwayes given to one that 's present , and to the party himself immediately ; this of the tongue by praise goes beyond it , in that it may be given to one that is absent , for we may praise one that 's absent and though god be alwayes present , yet when we speak of him to others , we speak not to him then as present , and besides , praise may be given not onely to his person , but to his name , or any thing that hath relation to him . thus we are exhorted to give the glory due to his name &c. and this praise is aspecial part of gods glory , for he that offereth me praise , glorifieth me , saith god. this is the end which god propounds of all his works ; for as the prophet speaks , we are created by him for his glory and that which was before our creation , our predestination was for his glory . it was gods end and ayme , and it must be ours , that all our actions be to the praise of his glory ( as the apostle ) and whatsoever we doe , it must be to the glory of god , and so to demeane our selves , and order our actions and thoughts , that the name of the lord jesus christ may be glor 〈◊〉 in us . the taking of the name of god is an external act , an act of the tongue ; which we know , though it be but a little member as saint james speaks , yet if it be not well looked too , it is of all the members the most unruly , and breaks out to the dishonour of god : but if it be rightly ordered , then none more meet for his service , as the same apostle saith , therwith we blesse god the father . and indeed it 〈◊〉 the proper instrument for his praise , his praise shall ever be in my mouth , ( the mouth and tongue being one and the same in this act ) and my mouth shall shew forth thy praise . my lips shall praise thee , and when my mouth shall praise thee , both in one psalm , and in divers other places . and so of the tongue . my tongue shall talk of thy praise all the day long . and my tongue shall sing of thy righteousnes . the manner how it is to be done , moses in his song of praise tells us enuntiabo i will publish the name of the lord , there must be no whispering in this work , but gods praise must be sounded out . and in this work one must report the excellency of god , and they that hear , are to give glory to him : for glory as was touched before as the word is taken both in scripture , and in humane writers imports more , then either honour , praise , or worship , for all these must be directed that the party on whom they are bestowed , may be glorified , so that glory is the end of those actions and the nature of glory hath some resemblance to claritas , the brightnesse of glasse , or other resplendent obects , that are seen a far off , so god is glorified , when he is so praised or honored , that is name may be seen and known afar off : and therefore the psalmist exhorting men to praise god , adds further , make his praise glorious , so that he may be seen and known to all the world and the several steps , or degrees of doing this , are these . first , by filling our mouthes with his praise : and then secondly by filling other mens eares with it , o praise our god yee people , and make his praise to be 〈◊〉 . and thirdly , that not once , but our mouths must daily speak of it ever more & more . and fourtly to them that are ready to hear of it , which are they that fear god. the saints . and . this is not in asmal assembly or meeting , but in the great congregation . and sixthly the greater the be ter let them give glory unto the lord ( saith the prophet ) and declare his praise in the islands ; nay he wishes , that all the world may be filled with his praises and that he might be heard of all nations . psal. . . the sound must go out into all lands , and the words ( of his praise ) into the ends of the world . seventhly and lastly this celebrating of gods praise must continue to the end of the world . his name ( saith the psalmist ) shall endure for ever , so long as the sun and moon endureth . and we will shew forth thy praise from generation to generation , and he would have it continue so long as the world endureth . thus you see the scope and end of this commandment , is gods glory : and you see , that it must not be restrained , but it must have a large extent , and that as large as may be for place and perpetuity . you may see the reasons briefly , that this is no voluntary act , but a necessary duty . . man was created for this end and purpose , as you have heard : and saint chrysostom saith animalia fecit deus propter hominem , hominem propter seipsum , god made other creatures for man , but man for himself , that is , for his own glory . so saith s. gregory homo ad contemplandum & laudandum creatorem suum conditus est , man was made to contemplate and praise his maker . therefore it is observed , that the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bara , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barak , creare & benediccre , are little differing , because the end of creation is , that god may be blessed or praised . . assoon as the world was made , god sanctified a sabbath to be spent in his praise , being a type of what we must do hereafter . dies enim septinus not ipsi erimus , 〈◊〉 ejus fuerimus benedictione & sanetificatione pleni atque referti , saith saint augustine . and therefore our saviour delivering us a forme of prayer , though god requires his inward worship in the first place , as in the first commandment because it must be first in execution or performance yet because his praise and glory is the end , and the end is first in intetion , though last in execution , therefore christ puts it in the first petition , wherein we desire his name may be hallowed or glorified . . if we mean to do it hereafter in patria , in heaven our countrey we must doe it here in via , in the way thither on , earth . it will be our continual exercise there , and by vsing it here , we come to have a heaven upon earth . . we being little lower then angels must imitate them in this duty : it is an exaltation of our nature , while we are here in corruption , to be made like the angels . they sing hallelujahs , salvation , glory , honour , and power to god. let us do the like . . if we do it not , we shal be so much lower then the angels , and we shal be worse and more unthankful then the heavens and firmament , baser then the basest creatures for they do in their kinde . . the church militant doth it . it is the work of the temple , and to be preferred before the works of other places . as that is the place of all places , or chief of places ; so is praise the work of all works , the chiefest work to be done . . man ought to be delighted in that , wherein god hath made him to excell all other creatures , that is , in the distinction of voice , no creature but man having a tongue to speak , the rest onely having a sound , but no articulate voice : whence man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his articulate voice . . this gift is not onely proper to man , but the parts exercised herein , as the tongue , lips , and mouth , are honoured much by being imployed in this service , it it is more then necessary for him to use it to that end saint james . . debaseth the tongue , which is lewdly employed ; david extolleth it , when it is well occupied . it is the highest degree of glory to be thus imployed . awake my glory , psalm . . . it is not onely a good act , but pleasant , seemly , and profitable : david saith , his soul was filed with marrow whilest he praised god ; we shal get by it honorificantes honorificabo ; therefore necessary it is in respect of the reward . . it being a more excellent thing to give , then to receive , dare quam accipere , and to make , then to be made facere quam fieri , as in all other things we are made and we receive , in this we are giving , we give god glory , and become makers , we make him glorious and great , by glorifying and magnifying of him . . though christ command the contrary , and will not have his name glorified , as he seemed to the leper , the blinde man and others in the gospel : yet the necessity of this duty lies so hard upon us , that as they , so we must publish his fame ; for in this case no precept or prohibition will lie against this commandment . . the wise man saith , a man shal be satisfied with good things by the fruit of his mouth and our saviour saith not , that it is the work of the hands , but the words of the mouth that a man shal be justified , or condemned by . the wel ordering of the tongue will either produce fruit to life and salvation , or gall and wormwood to confusion . it followeth then , that a necessity lies upon us to vse the tongue well , and in what better can it be vsed , then in hallowing gods name . we see then what is here commanded , the same which we desire in the first petition of the lords prayer , viz that gods name may be hallowed . . inwardly by our intention , making it the end and scope of all our actions . . outwardly by making it the matter of our speech , and that herein our tongues must be the instruments of his praise , and as the psalmist speaks , like the pen of a ready writer and our mouth the trumpet to sound out his praises , and not onely so , but also . by our outward actions , which must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that light which must shine before men to stir them up to glorifie god. so that we see , necessitas incumbit , there is a necessity that our mouth and lips shew forth his praise , that they be the pen of a ready writer , to that end , to utter the praises of the great king , and our actions must shine , that others may glorifie him too . and lesse we cannot do then the heavens and firmament , that are 〈◊〉 〈◊〉 〈◊〉 gloriae . chap. ii what is meant by gods name . the use of names . . to distinguish . to dignifie gods name in respect of his essence , attributes , and works , and how they are to be reverenced . what it is to take his name , as glorious as necessary . glorifying his name , inwardly , outwardly , by confessing , desending it , remembring it , honourable mention of it threefold , it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerable . applyed to our own actions by prayer , and to others by blessing &c. of glorifying it it in our lives . what it is to take gods name in vair , in respect of . the end . . agent . the work . in the prohibition it self there are . things considerable : . what is meant by the name of the lord thy god. . what is meant by taking it . . and lastly , what by taking it in vain . the name of god. the name being a word proper to the tongue , the dutie of the tongue is commanded in it : now a name according to the general definition is , per quod cognoscimus , & cognoscimur , that by which we know and are known ; invented to distinguish men , and other things by . there is a two fold use ofnames . . meerly for distinction that one may be known from another , which is the most proper and first use . . names are used sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for dignities sake , that men may not onely be distinguisht from others , but reverenced above others , now god makes use of names in both respects . . for distinction ; so the name of god is diversly set down in scripture , to distinguish him from all other things ; as jehovah , the principal name of his existence . el , of his strength , lord of hosts . schuddai , of his all-sufficiency , in his covenant with abraham , and the like , as jerome hath it in an epistle to marcella . but most fully in exodies . now his names are of threesorts . . in respect of his essence , as jehovah . . of his attributes , which are of two sorts , affirmative , as merciful , gracious , &c. and negative , as infinite , invisible , &c. by which dionysius areopag . proceeds in his theologia mystica , as the best way to know god , per viam negationis . . in respect of his works , creatour , redeemer , sanctifier , &c. and to those three may be referred whatsoever we read of his name . the very litteral names of god are to be reverently used , and of every one of them it may be said , as the angel said to manoah enquiring after his name , search not after my name , for it is fearful ; yea , much more fearful is the name of the lord , and not to be known , as appears in deuter. if thou wilt not do all the words written in this book , that thou mayest fear this glorious and fearful name , the lord thy god , the lord will make thy plagues wonderful , &c. but that distinction of the pharisees must be avoided , that unlesse one did swear by the name jehovah , and take the very word in his mouth , he was not guilty of the breach of this commandment , although he sware by heaven or earth , or jerusalem , for such oaths they made no account of , when as our saviour shews that to swear by them is to swear by god , because his name and glory is seen in them . . for as we said in the second place , names are used to dignifie some above others , and to shew thereby that some duty or honour is due to them , which is not due to others ; so gods name is seen in his attributes , and in his works , in heaven and earth , as well as in those proper names of jehovah , elohim , &c. this we use to call in english , a good name , which in private persons , is called , credit , but in those of higher place , is called , glory , majesty , highnesse , &c. which is the dialect of prince , whose aim is , as the prophet saith , that they may have a name , and praise , and glory . the phrase in the hebrew is , to call one of great credit , a man of name , that is , a man of cred it , and renown , or a famous person . now if gods proper and litteral name ought to be reverenced , much more ought his other name , his good name and fame ought to be dear to us ; for the good name of any ought to be honoured according to the glory and greatnesse of the person , as the author to the hebrews reasoneth , that christ was so much above the angels in glory , by how much he hath attained a more excellent name , then they . and when god would exalt abraham , from being father to the children of a bond woman , agar , by whom he had ismael , to be the father of isaac , and the faithful , and thereby to establish the church in his house , then because he was more glorious , he gives him a more glorious name , thou shalt no more be called abram , but abraham . and the like we see in jacob , whose name was changed to israel , a name of more dignity , when he had prevailed with god. now if a good name or good report , be among private men so highly valued , that as solomon saith , it is better then a precious ointment , which was in great esteme for pleasure in those dayes , yea , then silver or gold , or any precious treasure which was most esteemed for profit : and if it be true which the heathen said , interesse famae est majus omni alio interesse , that the weight and interest of a good name goeth 〈◊〉 all 〈◊〉 : yea further , as a father saith , fama pari passu ambulat cum vita , it goeth cheek by joul with life it self . of how pretious and high esteem ought the name of god to be , and how highly ought we to reverence and esteem it , seeing , as the psalmist saith , god hath magnified his name and word , above all things . therefore his glory and name is the chief thing we should look unto . thus we see what 's meant by the name of god. the second is , what is understood by taking the name of god. non assumes , &c. the barrennesse of the english language makes the expression of the original short , for the word whence it comes signifies to take up : and hath a double use to which may be referred whatsoever is borrowed in this sence . . it is applyed to a standard or banner , and hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nose , armiger . . to a heavy thing , as a burden , whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , massae , pondus , and these two kinde of things we take up or remove , if a thing be glorious as a standard , we take it and lift it up , and if a thing be necessary and useful to us , though it be heavy and weighty , we take it up : so that the one is in rebus gloriosis , the other in rebus necessariis , and if a thing be neither glorious nor necessary , we let it lie , the first includes the duties of praise in all that take gods name upon them : the second refers to the duty of swearing , which is a weighty thing , and under these two are comprehended all other takings of his name . . it is in gloriosis , as moses called his altar , erected and set up , jehovah-nissi , that is , the lord my banner , or standard , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ness , vexillum . or as the plate made for aaron , wherein was to be graven , sanctitas jehovae . holinesse to the lord was to be taken up , and placed upon aarons forehead , visible , as a thing glorious , as the badge of a noble man is lifted up upon the shoulder of a servant to be seen . this lifting or taking up of gods name , is a thing glorious . as the taking of a name by a childe from a father is honourable . it was an honour , and a priviledge to ephraim and 〈◊〉 to be called after their grand-father jacobs name , so is it an honor to a woman to have her husbands name . it was all the ambition of the women ( in the prophet ) that desired one husband , to be called by his name . and we see still , that in marriage the woman taketh her husbands name , and it is such a glory to her , that she is content to loose her own name for his . and it is our own glory , that from gentiles we are called christians . of which esay in sundry places foretold . every one shal be called by my name ( saith god ) for i have created him for my glory . and , thou shalt be called by a new name . and again , and shall call his servants by another name . all which was fulfilled in the primitive church , when the disciples were first called christians . the glory of christ was taken up by christians , when they were called by his name . now being gods servants , and servants taken up his banner or badg , the duty commanded is , that we must like good servants do all to his glory , as the apostle speaks . god can receive no profit by us , but glory we may give him , and therefore all our actions must refer to it . we must not be so ambitious , as they were in the dayes of peleg , that sought by building babels tower , to get themselves a name : for that is gigantomachia , which is , bellare cum deo , to fight with god. it is not good to contest with him in this kinde . you may read the successe of their enterprise ; god overthrew their plot , even by the confusion of that , which should have gotten them their names , the tongue . nor must we set a face or false colour upon our own evil acts , under pretence of gods glory : as did absalom . if the lord will bring me again to jerusalem , i will serve him : here was a fair pretence , when treason lay hid in heart against his own father . so 〈◊〉 , makes religion a 〈◊〉 , proclaims a fast for the murder of naboth . these are so far from the glory of gods name , that they are wicked abuses of it . thus gods name is to be glorified within us , now for the outward duties . . having taken this name upon us , we must not be ashamed of it , nor afraid to confesse it . judah of whom came the name to the jews , was so called ( the word signifying praise ) because his mother said , she would confesse or praise god : so must we wear our name of christians , and gods servants , to the glory of god and christ , and not be ashamed of it . the reason christ himself giveth , whosoever shall deny me before men , him will i also deny before my father . and though the church of philadelphia was but of small strength , and its works were not great , yet because it had not denyed his name , christ promiseth to set open a door for it , and other things , as you may read . but any that shall receive the name and mark of the beast ( wear any others livery ) he shall drink of the wrath of god , and shall be tormented with fire and brimstone . . there is another degree , beyond that of not denying his masters name , which every good servant is bound to , and which his master expects from him , that is , standing for his name , when it is blasphemed , consessing and defending it to the death , as the martyrs have done . because there was none that offered to defend gods name , when judgement was turned backward , and justice stood afarr of , truth was fallen in the streets , and equity could not enter , therefore he thereatens terrible judgement , he puts on the garments of vengeance , saith the 〈◊〉 . . lastly , we must not forget gods name , but often make mention of it . the prophet david threatens a terrible punishment to such . the wicked shall be turned into hell , and all the people that forget god. take heed , saith moses , that you forget not the lord. deut. . . a man would think it were impossible , that any should forget him , but saint jerome tells us , how a man may forget him , if we behave our selves so in our speech that nothing comes from us that savoureth of god , then we may be truly said to forget him . a man is said to forget gods name , when he breaketh the first commandment , as it is in jeremy . their fathers have forgoten my name for baal , and so for the rest . and therefore they that truly take up this banner , meditate day and night , how they may do that which shall be to their masters glory . they speak ( as king david did ) of his glorious honour and majesty . solomon saith , that a just mans mouth doth 〈◊〉 sapientiam , speak of wisdom , he speaks something which may redound to the glory of gods name , and therefore he calls the tongue of the wise man 〈◊〉 〈◊〉 , & ipsam salutem , a vein of life , and health it self , out of which comes glory to god , and health to himself but ; we may now say , rarum est nomen 〈◊〉 , the reverend mention of gods name , is 〈◊〉 in some mens mouths , they seldome speak of him ; unlesse it be to dishonour him by prophane swearing and cursing , or else they do ( like solomons fools ) ebullire 〈◊〉 , belch out folly or babble and some out vanity : the p actise of king david was , to shew forth gods righteousnes , and make mention of it , and of it onely . and in the prophet esays song ye shall finde . we will make mention onely of thy name . god would execute his judgements upon pharoah , that he might get him a name , or that his name might be declared or spoken of through all the world . this mention , this honorifica mentio , is of three sorts . . in speaking often of it , of which hath been formerly spoken . . in speaking well of his name . . in speaking reverently of it . . we must speak often of it , his name must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often and much to be talked of , this is the end of all his great wonders , to have his name famous and spoken of in the world , as is already shewed . . his name must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blessed or well spoken of . the speaking well , or blessing of gods name , we have a pattern from the 〈◊〉 , and saints of god. it was their epiphonema or close after mercies and judgements . they shall say alway , saith the psalmist , the lord be praised , as himself saith elsewhere , blessed be his glorious name for ever . 〈◊〉 for the deliverance of moses and the israelites from 〈◊〉 ; blessed be the lord who hath delivered you , &c. and of king david , blessed be the lord that hath not given us over for a prey . so for gods favour , as the women to naomi . blessed be the lord which hath not left thee this day without a kinsman . so was davids thankfulnesse . blessed be the lord , because he hath heard the voice of my supplications , and blessed be the lord from everlasting . and nehemiah and the people . blessed be thy glorious name which is exalted above all blessing and praise . as also for his preservation from sinning , as david being prevented by abigail , from shedding nabals blood . blessed be the lord god of israel . and lastly , for gods chastisements and crosses , as job , the lord gave , and the lord hath taken away , blessed be the name of the lord. this speaking well of god , and converting his blessings and judgements into an honourable mention of his name is commanded . contrary to this it is , when a man receiving some mercy , thinks it not great enough , and therefore grudges , and is unthankful ; or being under some affliction or judgement , thinks it too great , and so murmurs and complains , and converts all to the dispraise of god. . his name must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reverend and venerable . we must speak reverently of gods name , not make it common , as if we did account of it no better then a stone in the street , and of his service , as that of a common person . ye shall not prophane my holy name , saith god , that is , not use it commonly ; for to the sanctifying of his name is opposite the prophaning of it , or making it common . thus when men speak of gods nature , of his decrees and judgements , and of the great mysteries of religion , without fear and rerevence , as if they were discoursing of ordinary matters , they do not reverence his name : much lesse when it is abused and prophaned , as witches do in sorcery and evil arts : or as blasphemers , that use it irreverently or by way of execration , when men ascribe to god what is contrary to his nature , as to make him unjust , cruel , the author of sin , &c. besides these , there is another way of applying gods name to our actions , and that both to our own and other mens . . to our own , for this we have a precept . whatsoever ye do , saith the apostle , in word or deed , do all in the name of the lord : and how is that ? by calling upon his name for a blessing ; when we say with the psalmist , our help standeth in the name of the lord. . to others , thus god commanded the levites to put his name upon the people , and blesse them . how that is , the psalmist sheweth , by wishing them good luck in the name of the lord. the contrary to this is to curse ; when with the same tongue , as s. james saith , we blesse god the father , and curse men . this is a terrible abuse , to use the name of god as a curse to our selves or others , which is given for a blessing onely , ( as when men wish that god would confound them ) and so as s. augustine saith , faciunt deum carnificem suum , they make god their own executioner , whereas god hath given his name for a strong tower of defence . thus much for sanctifying his name in our words , now for our actions . we must make his name glorious in our actions , which is , . when our actions are such , that men seeing our good works , may glorify our father which is in heaven . therefore the apostles precept is , let every one that calleth upon the name of the lord , depart from iniquity . gods name is polluted and prophaned by the wickednesse of them that professe it . the wickednesse of the childe pollutes the father . the law saith , if the daughter of a priest commit fornication , she polluteth her father . now god is our father when we take his name upon us ; and if we do not glorifie him in our actions , nor depart from iniquity , we do what we can to make him polluted . therefore god threatens those that take his law into their mouths , and yet hate to be reformed , that he will set their sins in order before them , such do wound the name of god by their evil coversation , and cause others to sin . . we make his name glorious by free and voluntary vows , made and performed ; so the psalmist , accept i beseech thee , the free-offerings of my mouth , and teach me thy judgements : and what he practised himself , he exhorts others to perform , vow and pay unto the lord. seeing god doth freely bestow so many things upon us , we should glorifie him not onely in the duties commanded , but in vowing , and making frec-will offerings of something in our power . the contrary to this , when men will give nothing to god , but what necessity of law , or eminent danger sorces from them . like those in the psalm , that when god slew them they sought him : and like the marriners in jonas , they prayed and made vows , but it was not till they were in a storm . the third thing in the prohibition is what it is to take gods name in vain . in every action three things are considerable . the end . the agent . the work . these three duly weighed , we shall soon see , what it is to take gods name in vain . . that which hath no end proposed , or is done to no end , may truly be said to be done in vain as the sowing of seed without reaping the fruit , the planting a vineyard without a vintage , or feeding a flock without eating the milk of it , these are labours in vain . so he that taketh the name of god to no end . neither to gods glory , nor the private or publick good , taketh it in vain . cui bono ? is a good question in all undertakings . if to no good , as good and better not undertaken at all , it is to no end , it is in vain . if a man have well fashioned legs , and they be lame , frustra pulchras 〈◊〉 tibias claudus , the lame man hath them in vain . the chief end therefore of taking this name must be . the glory of god , otherwise we open our mouthes in vain , as it is in job . god is willing to impart all his blessings to us and requires nothing of us again , but glory ; which if we returne not , he may say , as david did of nabal . for whom he had done many good turns , in securing his shepherds and slocks &c. and when he desired nothing but a 〈◊〉 meat for the young men , he denied it , all that i have done for this fellow is in vain , in vain have i kept all he hath . so god having done so much for us , and expecting nothing but the glory of his name , if we be defective herein , he may well say , all that he hath done for us is in vain . . next to gods glory , is the good of our selves and others , and so to take god name without reference to this end , if we neither promote our own good , nor the good of others it is in vain , ex privatione finis , because it wants a right end ; therefore saint paul rejoyced , having by his preaching laboured the saving of souls , i rejoyce saith he , that i have not run in vain , nor laboured in vain . . in the agent , the heart and soul is to be considered , which in the person acting is the chief mover . if the soul be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachah , vain and light , as when we take gods name without due advise and reverence , though we propound a right end , yet we take his name in vain : therefore the wise man advises , not to be rash with our mouth ; and the psalmist professeth , that his heart was fixed when he praised god : the heart ought to be fixed and stablisht , by a due consideration of gods greatnesse , when we speak of him . this is opposed to rashnesse , inconstancy , and lightnesse , such as are in chasse and smoak , which are apt to be carried away with every blast , and such as are so qualified , do take gods name in vain . . in the work it self may be a two fold vanity , which must be avoided . . falshood . . injustice . . if it be false , then is it also vain , as theirs in esay , we have made falshood our refuge , and under vanity are we hid . and this is that actio erroris , work of error , of which jeremy speaketh . vanitas opponitur veritati , vanity is opposed to verity and truth ; therfore a thing is said to be vain , when it is false or erroneous . they are vanity , the work of errours , saith the prophet : and as there is truth in natural things , so is there a truth in moral things , which if it be wanting , our speech is vain . . if unjust , it is vain too . if i be wicked , why then labour i in vain , saith holy job : and , the very hope of unjust men perish , saith the wise man : and , they walk 〈◊〉 〈◊〉 vain shadow , and disquiet themselves in vain . if justice be 〈◊〉 in our actions , 〈◊〉 truth in our assertions and promises , they are vain ; and to use gods name in either , is to take his name in vain . so that if either we take the name of god to no end , but make it common and take it up as a 〈◊〉 till it come to a habit , not for any good end ; or if our hearts be not stable and fixed , but light and inconstant , when we take it ; or if we take 〈◊〉 colour , or bolster out any fashood , or any unjust act we take it in vain , and break this commandment . chap. iii. of taking gods name by an oath . the causes and grounds of an oath . the parts of it , contention , execration . how god is glorified by an oath . what is here commanded . . to swear . in what cases . for gods glory . mans necessity . for the publique good . the oath ex officio whether lawful or no. of private and voluntary oaths . . to swear by god , not by idols or creatures , . . not to take his name in vain , but to swear in . truth , in oaths assertory , promissory . . judgement . . justice . against voluntary oaths , whether lawful . of swearing from the heart . the means to be used against vain swearing . the signes of keeping this commandment . of drawing others to keep it . of the taking gods name by an oath . vve said before , that the word which we translate , taking the name of god , signified in the original , to take up , and that in a double use . . in gloriosis , as a banner , with which we have now done . the other use is , in necessariis , as a burden : of which now . if there be any thing which we stand in need of for the use , though it be heavy , and weighty , yet we will take it up . so did jacob the great stone before the well , when upon the coming together of the flock , necessity urged him to it . now as the first use in gloriosis , was solely to the glory and praise of god , by taking up his name , as a standard or banner by praise ; so this in necessariis , the taking his name up , as onus a burden , by lawful swearing or taking an oath , looks also at mans benefit to end controversies ; for an oath for confirmation to men is an end of all strife . and although god be not so much glorified in this , as in the other , yet in regard of our necessary use of an oath , this hath in a manner taken up the whole commandment , there being little mention of the other . concerning which we must shew , first the nature of the duty , and then proceed according to the former rules given , for expounding the several commandments . concerning the nature of an oath , this will appear , if we consider , . the necessity , or the causes and grounds of an oath . . the parts of it . . how it tends to gods glory . . for the first . it is expedient and necessary , that all strises and controversies should have an end , and not be continued ; which cannot be , unlesse the one part of the matter in controversie be confirmed above the other . and therefore we finde , that before god would proceed to judgement against sodom , he would go down first , ut certo cognoscat , that he may know the certainty , and proceed upon a 〈◊〉 ground . now the best way of proceeding to finde out the truth , is by arguments and reasons , where they may be had ; which course joseph took to know the truth , whether his brethren were spies or no , by bringing with them their brother benjamin , when they returned , for thereby it would certainly appear , that they were no spies . but when arguments or reasons are wanting , then are we to come to the second cause , which is by witnesses : a way approved by god himself , who appointed , that in the mouths of two or three witnesses every truth should be established . and because that many times not onely proof by arguments , but by witnesses also is wanting : there is a necessity of calling god to witnesse , which is by an oath . so god appointed that in case of jealousie or suspition of a womans honestie by her husband , though she were not taken in the deed , nor the act could be proved , yet she should clear her self by oath , and swear she had not defiled her self . now this necessity of appealing to god by an oath , as it is sometimes in regard of the action which is hid from others , so likewise it is needful in two other cases ; as when assurance or certainty is to be had , de occultis cordium , of the secret thoughts and purposes of the heart , which canot be known by external proof ; for who knows the heart , saith the prophet , save god alone , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart : and secondly , when it is to be concerning things to come ; for , as the wise man saith , who knoweth what shall be ? no man is omniscient , he cannot know the heart , nor foresee future contingents . in these cases therefore , when the fact is hidden , or not evident , or when the intention of the heart must be made appear , or a thing future must be ascertained , there can be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no confirmation but by oath , other proofs do here fail and come short . and here , if the matter of the oath be de facte , or relate to what is past , it is called juramentum assertorium , an oath of assertion : if it be de futuro , of something to come , it is called juramentum promissorium , an oath promissory or of promise . and in both these , when other arguments or testimonies fail , there is no other way but to fly to god , to make him a witnes , and not onely a witnes , but a judge and an avenger also , if we call him to witnes an untruth ; for an oath is nothing else , but a calling of god to witnes the truth of what we say , and to be avenged on us , if we speak an untruth , or perform not what we say . and here in the next place comes to be considered the two parts of an oath , according to these two for first . god is called as a 〈◊〉 , whether the thing be true and . he is called forth as an avenger , if the thing be false . . the first is sub deo teste , a contestation or taking god to witnes , vsed by god himself , as i live , saith the lord , and by the fathers and holy men in the old testament , who used to say , vivit dominus , as the lord liveth , i will do this or that &c. . the second is , sub deo vindice , which is called execration , that is , the calling of a curse upon themselves , if it be not true which they speak . and what these curses are we may read in levit . and deut. . where there are whole catalogues of threatenings of revenge . the 〈◊〉 therefore was in the old testament , sic faciat mihi dominus et addat , god do so to me and more also , if this be not truth &c. let god adde to the first plague the second also . this form was vsed by eli to samuel , god do so to thee and more , if thou hide any thing from me . now when one is brought to this , that he hath called god to witnes the truth of what he speaks , and to be an avenger , if he have called him to witnes an untruth then according to to the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath , which properly signifies a hedge or inclosure , he hath hedged in and inclosed himself with gods truth and justice to performe it , and so he that swears is holden and bound persistere in dicto , & 〈◊〉 pollicito , to persist in his saying , and to perform his promise . and as an cath is an hedge to him that sweares , so to him to whom the oath is made or given , it is a satisfying or satisfaction : according to the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shebugnah , juramentum , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shibegnah , saturitas , which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shabagn , saturari , to be filled or satisfied , because the party to whom one swears , ought to be satisfied herewith ; to which agrees the latine translation of saint hierome , pro jure habere , that is , now that i have put him to an oath , i have bound my self , as it were by a law to rest therein . and thus an oath coms to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end of controversy . and thus we see the causes which make an oath necessary in respect of men : but because our necessity is not enough to make it an act good and lawful , unlesse god have glory by it ; therfore we must know in the next place , that an oath duely made , brings much glory to god. . for first , it is a rule in reason , that nihil confirmatur nisi per certius a thing cannot be confirmed . but by what is more certain : this then brings great honour to god , that when all other purposes and demonstrations fail , his name is acknowledged to be turris fortissima a most strong tower , that his testimonie is more certain then all reasons , and testimonies of men . when we hereby account of it , as the wiseman saying , the name of the lord is a strong tower of defence , the righteous run to it , and are exalted . the very heathen could say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things men set most by their faith : much more then is gods faith and fidelity to be 〈◊〉 wherein we take sanctuary , when all other people fail . . an oath proceeds from faith , it argues a great faith in god , which is the ground of all honour given to any , for in the former part of an oath , which is contestation , a calling god to witnes , we professe with our tongues , that god is every where present , that we beleeve he is omniscient , that he seeth even the secrets of the heart , and will lighten all things that are done in secret ; and in regard of the second part , calling god to avenge , we professe , that we beleeve that he is a just avenger , that he will not suffer sinne to go unpunished , that he may say . mihi vindicta & ego retribuam , vengeance is mine , and i will repay . thus we beleeve that he hath power to punish , and to execute vengeance , which is a part of his glory : and thus we see that an oath brings glory to god , in which regard god is content to lend us his name to swear by , thereby to make an end of all our controversies . thus we see the nature of an oath , with the meaning , the parts and end thereof . now according to former method , we are to see what is commanded , and what is forbidden , which is the first rule of of extention formerly mentioned and withall the homogenea of the same , according to the second rule . the affirmative part is , that we take up his name to end our quarrels and controversies , his name must be a sanctuary to flie to , by which we must be acquitted , or condemned , that whereby we do enclose and hedge in our selves , and satisfie the adverse party . . herein the first thing commanded is , 〈◊〉 , to swear , this is flatly commanded . it is set close to that , which was the affirmative part of the second commandment , thou shalt fear the lord thy god , and searve him , and swear by his name . but more effectully and vehemently it is required in esay , i live and have sworne by my self , that every knee shall bow to me , and every tongue shall swear by me . therefore god hath not onely taken order , that an oath should passe between parties at variance , and that upon the oath of the party accused , he shal be acquit , as exod. . which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voluntary oath ; but also if the party be not willing there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath of imposition , an 〈◊〉 shall be laid upon him , he shall be made 〈◊〉 , to swear punctually and precisely to what is required of him chron. . . and if a man hear an oath between parties whereby truth might appear to gods glory , and do not utter it , but conceal it , it shall be accounted to him for a sin : so that we see here gods will , and what he commands , that in respect of these great ends of his own glory and mans necessity , an oath is a thing subprecepto , expressly commanded in these cases . for example , the psalmist saith , 〈◊〉 omnes et laetabuntur , every one that sweareth by him , shall be praised , and shall rejoyce , and therefore all the saints of god have part of this commendation in vsing it . besides men we have the example of god , and his holy angels . god himself swears , i have sworn by my self , that because thou hast done this , i will surely blesse thee . and after god the heavenly spirits : for the angel lifted up his hand , and swore by him that liveth for evermore . in these two cases already mentioned , of gods glory , and mans necessity , we have diverse examples . . first for gods glory . there was a famous oath taken by k. asa and the people , they sware with a loud voice , and with shouting , and with trumpets , and with cornets , to seek the god of their fathers . the like we read of nehemiah and the people , to keep the law of god. si quis ea ( saith origen ) quae vidit in proximi sui delicto , vel non jndicat , vel in testimonium vocatus , non quae vera sunt dixerit , peccaium quod commisit ille qui celat ipse suscipiet , & poena remissi revertitur ad conscium ; if any man doth not either reveal of himself , or being called as a witnesse , shall not speak the truth of that he knoweth concerning his neighbours offence ; he which concealeth it takes it upon himself , and the punishment for the offence committed turns upon him that knows it . as for gods glory , so for mans benefit and necessity ; as . for the publick good . as first in the case of a league and confederacies , as that between abraham and abimelech . . in a publick conspiracy . the men of israel sware saying , none of us shall give his daughter to the benjamites to wife . . for receiving or 〈◊〉 nation to nation , as in that of 〈◊〉 , the princes , and people of israel with the gibeonites : the breach of which ( though it were surreptiously gotten , yet ) was severely punished , because it was confirmed by an oath . . or for reciprocal duties between prince and people . of the prince to the people , that of 〈◊〉 in the behalf of the young king 〈◊〉 to the people . and in the same chapter , of the people for their obedience to 〈◊〉 . of the subject to the king ; that of david to king saul . and of the people for preservation of king davids life . and of the people in confirmation of solomons succession to the crown . . or lastly , for the safety and benefit of our neighbour , as in case of preservation of life and goods , as was that of the spies with rahab the harlot . and for just and true dealing in mater of trust , as was that of abrahams servant to his master . and in deciding controversies between man and man ; for meum & tuum , the very word 〈◊〉 for an oath , being derived from law or right ; for indeed in case of controversie , where each party for his own advantage to maintain that he hath gotten , will conceal the truth from the judge : then by the mouths of two or three witnesses shall the matter be established , and confirmed more sure ; it cannot be then by the oaths of such witnesses . but though in these cases an oath be allowed by most , yet diverse make doubt , whether a man may be lawfully enforced to answer upon oath , in matters that concern himself , which we commonly call the oath ex officio , which we called before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an 〈◊〉 of imposition , such as that . chronicles . . the lawfulnesse and necessity of it we shall see the better , if we consider the reason whereupon it is grounded , namely , the removing of evil , which ought to be the scope and end of all courts of justice . interest rei-publicae ( saith the heathen man ) ut 〈◊〉 tollantur , the common-wealth should take care to cut off malefactors . it being as most necessary to purge the civil body from evil persons , as the natural from evil and peccant humours . god himself held this course in his common-wealth . it is often repeated by him in the old law , sic tolletis malum de medio israelis , so shall ye take away evil in israel . and s. pauls rule also to the corinthians in the case of incest was , vos autem auferetis malume vobis , therefore put away that evil person from among you . if the evil must be removed , it must be known . physitians cure not the disease they know not . and if it must be known before it be cured , surely the guilty will not by their good wills be the parties that shall discover it ; hide it as much as they can they will. we see it plainly in the first offenders . they were more carefull by farre how to conceal , then how to avoid committing their fault . and the like course take all offenders ever since . besides we know that some transgressions especially are opera tenebrarum , works of darknesse : few or none come to the knowledge of them . if then sin be to be removed , and that cannot be done if not known , and not to be discovered , but from the delinquents , in respect of the secrecy , and they not willing to discover them : and that , though some may take notice of them , yet they will be loth to accuse , because it is accounted to be an odious office , to be accusator fratrum , an accuser of the brethren ; what course then remains to finde out evil , that it may be removed , but the magistrates power , who are gods delegates to enquire . now god himself hath set them a pattern how this enquiry should be made ; who though nothing be hid from his all-seeing eyes , and that he knoweth all things without any set form of inquisition , yet to prescribe us a form , hath taken this course . in the case of adam , upon suspition , because of his fleeing into a thicket . and of eve , who upon adams examination was found to be particeps criminis , accessory by way of detection , without accusation , god thought fit to enquire of both . in the case of abels murther , which was evident , enquiry was made by god upon presumption , because cain had borne malice to abel , and being examined , his countenance bewrayed him . in that of the sodomites upon a fame . clamor est multus , the crye is great , god will go down and enquire . and this is warranted by god , not onely by his own example and practise , but by his command too : in two places of the law. if thou shalt hear , and , if it shall be told thee of such and such a fault , then thou shalt enquire , and make search , and ask diligently , &c. the proceedings must be perscrutando & interrogando , by interrogatories ministred to the party upon whom the fame went. under the gospel also in the case of incest . the apostle layeth for his ground , it is reported commonly among you . so that if there be no accuser , yet the judge by gods example and commandment , and the practise of the church , is ex officio of duty , to search out offences , upon some or any of these grounds mentioned . the next question is , how shall the judge interrogate , whether upon the bare word of the party , or whether may he lawfully minister an oath , to finde out evil , that it may be taken away . in a sin against the seventh commandment , in the case of a woman suspected to deal falsly with her husband , and that upon no other ground but her husbands jealousie , the judge was authorized to examine her upon oath , and to make her abjure it by execration . in a case against the eighth commandment , between man and man. if the one were perswaded that the other had falsified his trust , he might convent him before the judge , who ( at the plantiffs instance ) was to put the defendant to his oath . and so it seems to hold in the case of things found belonging to another man. and in an action of trespasse the like . as also in a case of matrimony and usury upon promise of restoring part to the brethren who were in need and want . before the law , the first oath we finde given , was that of abraham to his servant ; for his true dealing in a marriage for his son . i will make thee sware , saith the text . the same form in administring an oath did 〈◊〉 use to 〈◊〉 concerning his burial . another oath we see given by 〈◊〉 to esau concerning his birth-right . if then this course of proceeding between man and man be allowed , then much more a fortiori from a stronger ground , in cases tending to the publick good . before the law of moses , in the patriarchs time . in a matter of state , 〈◊〉 charged his ten brethren as spies , and , without an accuser , put them to their tryal . so after it , in the case of elias , who was suspected to be the cause of the long and great drought . the king caused a search to be made for him all the land over , so apprehend him , and no mans denyal of him would serve , but he put them to their oaths . but in cases that concern the life of the party suspected , the tendring an oath would seem hard . for we see in the case of achan , where the thing concerned his life , 〈◊〉 said not to him , swear to me , but tell me what thou hast done . and in that of 〈◊〉 , unwittingly transgressing his fathers rash adjuration , saul said , tell me what thou hast done , not swear to me . and so k. zedekiah to 〈◊〉 , i will ask of thee a thing hide nothing from me . all these by interrogatories onely without the tie of an oath . for as the devil in jobs case answered god. skin for skin yea all that a man hath will he give for his life . and therefore to avoyd perjury , an oath in these cases would be spared . besides publick oathes judicially taken , there are oathes private and voluntary which may lawfully be vsed . and this is warranted by the example and practise of the saints of god as saint paul. god is my witnes , whom i serve in truth &c. and lines , by whom this kinde and manner of invocation or calling god to witnes hath ever bin accounted to have been equivalent to an oath . philo saith it among oothers jusjurandum est tectificatio dei de re controversa , it is no other but an attestation of god to what we aver . and of this sort of oathes you have many in scripture . as in the covenant between laban and jacob , and of that between the elders of gillead and jopthah . the lord be witnes between us . an d of saint paul i say the truth in or by christ. and i call god to witnes , or for a record upon my soul , that to spare you &c. and god is my record how greatly i long after you all . so also , the angels and god himself , as was touched before . and the angel , ( saith saint john ) sware by him that liveth for ever and ever . and god himself in his promise of blessing to abraham , by my self i have sworn saith the lord. and in esay , i have sworne by my self . and in his denuntiation of vengeance upon eli and his house . i have sworn unto the house of eli &c. and in his promise to david , i have sworn to david my servant . and i have sworn once by my holines , that i will not fail david , with diverse other . and all these make against the vain conceit of the anabaptists and if there be any other of that fond opinion that hold it unlawfull to sweare at all , upon that speech of our saviour sweare not at all . when as his meaning in that place was not to abrogate the law ( for he testified that he came not to take it a way , but to fullfil it ) but to give them the true interpretation and meaning of it , and to reduce them to the true and sound sence of it . if his meaning had been , to forbid swearing upon any occasion , he would have said , non assumes nomen ei 〈◊〉 , thou shalt not take the name of the lord at al : but as he forbids all rash , vain , and unnecessary and voluntary oathes , so he confutes the doctrine of the scribes and pharifees , who thought that if one sware by any thing but the name of god , as by heaven and earth &c. that such oathes did not binde , nor were to be regarded , when our saviour teaches , that to swear by any of the creatures of god , is to swear by god himself . the first thing then commanded is to swear , and the contrary practise of anabaptists is here forbidden . . the second thing commanded , in the affirmative part . may be gathered from the next word . ( nomen 〈◊〉 dei tui ) the name of the lord thy god , which implies that we ought to swear by the name of god , and by no other name , i have sworn ( saith god ) that every tongue shall swear by me . it is his prerogative royal , one of his priviledges , and it is therefore often called jusjurandum jehovae . an oath of the lord shall be between them . and the oath of the lord thy god , and the preacher , i advise the to keep the kings commandment , and that in regard of the oath of god. therefore 〈◊〉 vouchsafe this honour to others , or to transfer this prerogative to others , is prohibited , and this is done two wayes . when men leave out the name of god in their oathes , and swear by other things for a wofull vengeance is threatened to such by the prophet . they that swear by the sinne of 〈◊〉 and forget god , &c. even they shall fall and never rise up again . . when we joyne any other thing or name with it . for god threatens to cut off them , that shall swear by the lord and by malcham . and joseph is discommended by many for swearing by the life of pharoah , this joyning others with god , whether it be a false god , or any creature , both are forbidden . . we must not swear by them that are no gods . idols . it was josuahs charge to the people upon his death-bed , that when they should come among other nations , they should not so much as mention the names of their gods , nor cause any to swear by them , king david observed this rule . he would not mention their names within his lips . it was gods expresse command , ye shall make no mention of their gods , neither shall it be heard out of thy mouth . and for the breach of this , god thought himself so disparaged by judah , that he knew not how to let them go unpunished . how saith he , should i spare thee for this ? thy children have forsaken me , and sworn by them that are no gods. the psalmist saith , that they which run after other gods shall have great trouble , and that he would not offer their drink-offerings and sacrifices , nor make mention of their names within his lips : and god threatens , that he would take the name of baalim out of their mouth , that they should forget him . . and for the second , to swear by any creature ( though such oaths being made do binde , because of the relation to god ) yet they ought not to be ; for if any swear by that which is not god , it is an abomination . the reason why we should not joyn any other thing in an oath with gods name , is in respect of a threefold injury that will arise by it . . to god himself , who requireth this honour to be exhibited to him alone , and being his prerogative , is not to be communicated to others . he hath magnified his name above all things . . to our selves ; for he that sweareth , sweareth by him that is greater then himself . now he that sweareth by the creature , preferreth it before himself . . to the creature that is content with that place , that honour which god hath placed it in , and if it could would be avenged of us , for giving to it the honour due to its creator . . the third thing comanded , may be gathered from the next words , ( in vain ) viz. that we ought to swear in a right manner ; otherwise we take gods name in vain , though we swear onely by the name of god. and this dutie of swearing aright , with due qualifications in an oath , is gathered by s. jerome out of jeremy . . and after him by other expositors , where the prophet saith , of a people that should swear aright , they should swear , in veritate , judicio , & justitia , in truth in judgement , and in righteousnesse . animadvertendum ( saith he ) quod jusjurandum hos habet comites , veritatem , judicium , atque justitiam : si ista defuerint , nequaquam erit juramentum , sed perjurium ; we are to observe that an oath hath these concomitants , truth , judgement , and righteousnesse : if these be wanting , we cannot any way call it an oath , but perjury . . against transgressing the first , you may see gods absolute prohibition . ye shall not swear by my name falsly : and s. augustine saith , that he that sweareth falsly , seemeth to be a man , but indeed is no better then a beast ; yea , detestanda 〈◊〉 , a beast to be detested . diodor. siculus , ( the heathen historian ) saith perjuri poena capitis plectuntur ? doth he swear falsly ? let him loose his head . and the wise man saith , if a man swear in vain [ falsly ] he shall not be innocent , but his house shall be full of plagues . and god himself commanding , that he that sweareth , should swear by the god of truth , seemeth to intimate , that we are not to swear , but in truth . . a man may swear falsly , either in juramento assertorio , or promissorio . . in assertion , when either in re cognita , upon our certain knowledge we testifie a falshood ; or in re dubia , when we doubt the matter will fall out otherwise then we swear , yet we will affirm it upon oath , for we may think that to be true which is false , and then we swear rashly and in vain . or we may know or think that to be false , which is so , and swear it for true , and swear wickedly in vain . and these two perjuries 〈◊〉 . for in the first case , though it be perjury , yet it is not wiful . as if i sell a horse , and swear ( as i think ) he is sound , yet proves lame . in the other , it is flat perjury . as if i sell a jewel for true and right , and swear it to be so , though i know it to be a counterfeit stone . such was juramentum petri , s. peters oath , swearing that he knew not christ ; a fearful thing , it cost many tears , before he recovered himself . and there is a third perjury , when we swear that to be true , which we think false , yet proves true . as , i ask a man , whether a third person were at such a place , at such a time : he ( though he thinks he were not , yet for some end ) swears he was , and that proves true which he swears ; yet is he perjured . for in the like case , s. augustine gives the reason , interest quemadmodum verbum procedat ex animo : ream 〈◊〉 non facit , nisi mens rea ; regard must be had to the heart , whence words proceed : the tongue sins not but where the minde sins with it . nor is it safe to swear with a mental reservation . that hath not sworn deceitfully , saith the psalmist . it is not he that shall dwell in gods tabernacle , but he that 〈◊〉 the truth from his heart , and that hath used no deceit in his tongue . the poets juravi lingua , mentem injuratam gero , will not serve the turn . but the oath of the mouth must agree with the meaning of the heart . god will not be mocked . deus sic accipit ut ille qui dat . he will make a litteral interpretation of it . for as isidore saith , quacunque arte verborum quis juret , deus tamen , qui 〈◊〉 test is est , it a hoc accipit , sicut ille cui juratur , intelligit ; with what cunning soever of words one swears , god , who knows mans heart , takes the oath , as he to whom the oath is made doth understand it . . and as in the oath of assertion , so in that of promise a man may swear falsly too . either when we promise and binde that by oath , which we mean not to perform . as , i borrow money , and binde my self by oath to repay such a day , and fail , because i never meant or intended it . or when we do the like by oath , and fail simply . as , i borrow money , and see as well a possibility how i may repay it , as a purpose in my self to perform : and thereupon swear to repay at a set time : in the interim , before the day comes , such losses befall me , that i cannot do that i promised and intended . the first of these is , perjurium simplex & absolutum . the other per accidens , and not so bad as the former . but if one have power to perform his oaths , and for self respects , upon the change of times , and circumstances refuse to perform it , as saul did to the gibeonites , violating the oath which joshua and the people of israel had made to them ; this is wicked and odious to god , as we see in the punishment of sauls posterity , though the text saith , he did it out of zeal for the house of israel . nay to swear absolutely to do that which is not in our power , is unlawful ; it is a sin to take such an oath , it is a rash oath and if it be taken , it bindes to no more then is in our power , all such o aths ought to be with an expresse or tacite condition , si deus voluerit , if god will , and if we live and be able , we will do this or that , as s. james speaks of bare purposes , which ought much more to be in oaths . therefore our care must be to swear truly . ne eloquaris mihi nisi veritatem in nomine domini , saith king abab to michaiah . tell me nothing but that which is true in the name of the lord. and we must imitate saint paul in the place before quoted , i speak the truth in christ , my conscience bearing me witnes in the holy ghost , we must swear sine dolo malo , and not seek to delude an oath by any sinister practise . and this for the truth . in judgement , in discretion saith s. 〈◊〉 ; that is , deliberatly ( as interpreters distinguish ) not rashly : take time , advise before thou swearest . not lightly but upon great necessity . be not rash with thy mouth , saith the preacher consider that it is a holy thing thou goest about , and that an oath is not bonum per se but bonum , quia 〈◊〉 , and 〈◊〉 necessarium extra terminos necessitatis , is neither necessary nor good ; as a physicall potion , which is to be taken onely when a man needs it , and not otherwise . we cannot say of swearing , the oftner a man performes it , the better it is , as we may say of a good act , but 〈◊〉 defectum , when credit failes on the one part , and the knowledge of a mans heart on the other part , we must not come to swear , but as david did to eat the shewbread , in case of necessity . therefore neither davids oath to kil nabal , nor herods to take john baptists head , were good , because there was no necessity in either ; they were both rash , besides the unlawfulnes in the matter . this swearing onely in case of necessity , is to 〈◊〉 in judgement , and is opposite to swearing in vain ; for it excludes 〈◊〉 finis , when no end , viz. gods glory , nor mans benefit do require it , as also vanitatem cordis , when the heart is light and unconstant , not fixed and settled . . not rashly but reverently . holy and reverend is his name . it was gods charge not to pollute his name , to wit , by rash or common vse thereof without fear : for holy is opposed to common or prophane ; and therefore when men swear out of anger or grief , or other heady affection , gods name is polluted and prophaned . and in case of necessity a truth is not to be sworn rashly , but in fear and reverence . the reason the preacher gives in the verse before named , for god is in heaven , and thou art on earth , therefore be not rash with thy mouth . and therefore good order is taken in the publick taking of an oath before a magistrate , that neither the rules of judgement nor discretion be transgressed , in not admitting any under age , or any perjured person to swear ; and that men swear not but uncovered , and the book of god , the holy bible to be toucht or laid before them , with an admonition included in the form , because of gods more solemne presence at an oath taking , and to stir up an awful deliberation and judgement in what men are to swear . in righteousnesse or justice . and this consists for the most part in the promissory oath . . first , it must be in 〈◊〉 : for if it be impossible , we are not to swear to it at all . and therefore abrahams servant put a good caution into his oath ; what if the woman will not come with me ? and the tenor of the heathens oath was thus , de quibus sciam poteroque , what i shall know , and be able to do . . it must be in honestis & elicitis too . for that which is unhonest is unjust , and therefore not to be sworn to . and in this case the jews in ezra put in a caution in their covenant , let it be done according to law . when saul sought to the witch at endor , he swore by the lord that she should not be punisht , which was dishonest , and therfore unlawful . and therefore the jews took an unjust oath against saint paul , that they would neither eat nor drink , till they had killed him . if a thing be possible , but not honest , to swear to do it , is not jus , if it be not possible it is not jurandum , , and so jusjurandum an oath cannot be taken in these cases . but here we must know , that a thing may be unlawful or impossible , either . a principio , at the first taking an oath ; or . there may be emergens illicitum , or imposibile , the unlawfulnes or impossibility may arise after it is taken , in the first ease , it is unlawful to take an oath , in the second it is unlawful to perform or keep it though there were no sinne at the first taking of it . saint augustine ( upon herods oath ) saith , that of it self it was lawful and not simply evil to promise half of his kingdom , but upon herodias asking s. john baptists head there was emergens illicitum ; for there is no 〈◊〉 , but it doth 〈◊〉 , draw out , or suppose these two , conditions , possibile and licitum . how can i do this ? saith joseph to his mistris ; that is , do it honestly or lawfully . therefore in malis promissis . we must 〈◊〉 fidem ; unlawful oaths are better broken then kept ; they binde to nothing but 〈◊〉 . the reason is , because otherwise there is not exitus sine 〈◊〉 , no winding our selves out , but a falling into a third sinne , for when an oath is past , beside the sinne past , which cannot be recalled , though it may be repented of , one falls into two other sinnes , as in the case already mentioned ; . murder . . superstition into superstition , when he thinks it is not to be broken , and into murder , if he keep it . and according to these three limitations must every oath be regulated , else it is not a lawfull oath , but a taking of gods name in vain . now concerning voluntary oaths ( not judicially taken ) there is no order taken by men , but rashly , upon every vain perturbation , an oath flies out , wherein men are so rash and frequent , that gods name is made a parenthesis in their speech . david being moved with anger and grief for nabals unkindnesse , makes a rash oath against nabal ; but when he considered better of it , he blessed god for sending abigail to keep him from executing what he had rashly sworn , on the other side , saul , touched with a greater desire of victory , then with reverence to the name of god swears , that if any did eat or drink before the sun went down , he should die , and we 〈◊〉 what the successe was , how the life of his son 〈◊〉 was endangred thereby . thus gods name is commonly vsed in every foolish speech , and we may speak it with grief , men herein do that to god , which they would be loth to do to any ordinary person . in every half hour or oftner , they call him from heaven to confirm their quarrels , and so by the common vsage of gods name , as one saith , his name which should be asylum , a sanctuary , is turned into a brothel house . this made saint 〈◊〉 touched with a holy grief , to break out into these words , 〈◊〉 flumen moris humani , cursed be the streames of the customes of men , quis resistet tibi quando non siccavaris ? quovsque evolves 〈◊〉 filios in mare magnum & formidolosum , quod vix transcendunt &c. when will this dry up ? it carrieth men even as a strong stream into that fearful lake , that they which are in the ship can hardly escape it . per te aguntur flagitia , & non 〈◊〉 〈◊〉 , by this customary swearing 〈◊〉 sins are committed which are not thought to be sins . and in another place he saith , it is because of the slipperinesse of the member , because in udo posita est lingua , it is in a most slippery place ; and therefore s. james gives a more special charge of it , then either of the hand or foot . james . wherefore his counsel is , quanto citius illa movetur , & facilius , tanto tu adversus illam fixius ito ; domabis , si vigilabis , vigilabis autem , si timebis ; timebis , si te christianum esse recorderis , & nomen chrsti esse : si cras factum non fuerit , non fiat juramentum hodie , pignus fiet cras , cras non omnino : & triduo moritur pestis illa a die qua laboramus , sicut vigilabis , sic vinces : by how much the tongue is quickly and easily moved , by so much the more be thou fixed , &c. thou shalt tame it by watching it , and thou shalt be watchful , if thou fear ; and thou shalt fear , if thou remember thy self to be a christian , &c. and concerning himself , he saith , juravimus & nos passim , cadimus in istam deterrimam consuetudinem ; sed ex quo deo servire incepimus , timuimus vehementer , & veternosam consuetudinem timore excussimus . i have been a swearer my self , &c. but after i began to serve god , &c. to see the greatnesse of the sin , i feared greatly , and so shook off that evil custome , &c. then for these last voluntary oaths privately taken up , and not imposed upon us , it may be questioned , whether they be lawful in some cases ; which doubt the same father resolves thus . quantum ad me attinet , non juro , sed quantum mihi videtur magna necessitate compulsus , cum videam nisi sic faciam , mihi non credi , & ei qui crederet magnum , & ei qui non crederet incommodum , &c. and then he addes , hac perpensa ratione , & consideratione librata , cum magno timore & reverentia coram deo dico , & novit christus quod hoc est in animo meo ; for my own part i swear not , except compelled by necessity , as when i see , that i shall not otherwise be believed , and that it will be profitable to him that believes me , and prejudicial if i be not believed , upon this reason and consideration duely weighed , with great fear and reverence , i use this form , i speak before god , or christ knows that i speak from my heart . and after he saith , quod meum est , est , est , quod amplius est , praeter est , non est jurantis , sed non credentis , for my own part i would never say , but yea , yea ; nay nay ; whatever is more , is not from me , but from the incredulity of him to whom i swear . the third rule for exposition of the law. viz. that it is spiritual , takes place in an oath . the psalmist saith , of a good man , non juratus est dolose proximo suo , 〈◊〉 hath not sworn deceitfully to his neighbour . we must not say with him , juravi lingua , mentem injuratam gero , i swear with my tongue , but my heart never meant it ; gods name must not be used in guile , but we must speak the truth from the heart : the heathen saw that this law was spiritual , and that the heart must go along with the tongue : for as isidore saith truely , god will take and understand the oath , not according to the deceitful intentions of him that swears , but according to his minde to whom he swears ; non ut ille qui juraverit , sed ut is cui juratus est ; this will be gods rule in expounding our oaths , whatsoever other rules we follow . the fourth rule , is concerning the means to keep us from unlawful swearing . . we must obstare principiis , beware of the first degrees of this sin ; for ex facilitate nascitur consuetudo , & ex consuetudine perjurium , ex perjurio blasphemia ; out of this facility and easinesse to swear , a custom is bred , out of custom perjury , out of perjury blasphemy : when men make no scruple of lying , or speaking untruths , they come by degrees to perjury by swearing untruths , and after that to blasphemy , a sin so horrible that in heaven it wants a name , and therefore the scripture expresses it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berech , blessing , as in job . where jobs wife saith , blesse god and die , that is , blaspheme ; or as we render it , curse god and die . and if any can go higher , they come to that fearful sin , the sin against the holy ghost , therefore we must take heed to the first beginnings of this sin . these are the chains and links of an oath , and s. chrysostome saith , non est qui frequenter jurat , quin aliquando non perjurat , there is none that swears often , but is perjur'd sometimes : and with him agrees philo , ex frequenti jurejurando perjurium nascitur . . again , as he there saith , we must beware of such asseverations , which , though they be not perfect oaths , yet are the way to oaths , as to say , per fidem meam , per salutem meam , by my faith , or by my salvation , or the like : for he that swears by either of these , bindes either to that he swears to ; and this amounts to an execration , which is a part of an oath , as was shewed before ; for as s. augustine saith , when a man saith , per fidem meam , by my faith , obligat se per fidem suam deo , and cum dicit quisque per meam salutem , salutem suam deo obligat ; he that saith , by my faith , or salvation binds or pawns his faith or salvation unto god. if that be not true he swears to , he desires to be deprived of his faith or salvation , and god if he please ( in the very article of time he makes this execration ) may confirm it . our saviour taught us , that in our ordinary converse , we should use yea and nay : and therefore we are to go no further . . in the next place , we must dispossesse our souls of impatience and anger , as also of vain glory . anger is a principal passion which makes men subject and prone to swearing . the same father saith , the first sin is anger , and the second swearing , if a man be of an angry spirit , he is seldom free from vain swearing , for in an angry mans mouth nothing is so ready as an oath . nay , it is ( as one saith ) incentivum ad blasphemandum : when a man is in fury ( as anger is a short madnesse ) he spares none , not so much as god himself ; dum irascitur insanire creditur , saith s. jerome . therefore fo low the apostles counsel , be angry but sin not ; that is , watch over 〈◊〉 passion , that it break not out into swearing . and s. james , be 〈◊〉 to wrath , for it will cause thee to offend this precept . . vain glory is another disordered passion of the minde , as s. jerome calls it . by it a man is violently carried away with a vain desire , to have every word he speaks beleeved as the word of god , received as an oracle , to be as true as the gospel ; and therefore to establish their credit , they confirm their words by oaths : for , as one saith , there is nothing that men desire so much , as that they make so light of , to wit , their faith and credit ; for they make shipwrack of it at every blow , by frequent oaths . they swear that their credit may not be lightly accompted of , when as by this means it comes to be lightly accompted of ; ideo leviter aestimant , ne leviter aestimentur , & leviter aestimando , leviter aestimantur . . and because an ill habit in any thing is hard to be left , and custom being a second nature , and that as s. augustine saith , peccata quamvis magna & horrenda , cum in consuetudinem venerint , aut parva esse , aut nulla creduntur ; sins though great and fearful ( as this sin of swearing is ) when they grow into custom , are reputed little or none at all . we must strive to nip them in the bud , not onely in our selves , but in our children : for it is with them as with a vessel , quo semel est imbuta recens 〈◊〉 odorem — testa diu , as the poet saith ; and as cassidore , indigne transacta adolescentia 〈◊〉 efficit senectutem . . we should have ever in our remembrance , and set before our eyes the great punishments and judgements ( which are so many visible sermons from god himself , none so many and remarkable for the breach of any other precept ) which have been inflicted in all ages , for the breach of this one commandment : as saul for attempting to kill david contrary to his oath , was slain himself . zedekiah for breaking his oath of fealty to the king of babel , had his eyes puld out , lost his kingdom , and was made a captive . the prophet tells us , that the flying roul twenty cubits long , and ten cubits broad , written full of curses , shal enter into the house of the swearer , &c. and shall consume it , &c. the fifth rule is concerning the signes of keeping this commandment . and these may be taken from the consideration of the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massah , here used to take up as a burden or heavy thing . if the name of god be to us as a burden or a heavy thing , and so taken up , it is a signe we are careful to keep this commander . as , . every man will adde no more to a burden then he can bear , he will make it no heavier then needs must , nor take more burden upon him then necessity requires ; so if we take up the name of god as a burden , we will use it no oftner then we must of necessity , we will come unwillingly to it as to a burden . . when one takes up a burden , he goes to it with all his strength , ut bene feratur 〈◊〉 , that he may the better bear it , so in an oath they swear with all their heart , and all their soul , &c. all the parts and faculties of the soul are occupied and taken up ; the understanding with a due estimation of the greatnes of him by whom we swear ; the heart and affections with a due fear and reverence of his majestie , &c. thus the whole man is employed and taken up . . those that are loaden with a burden , desire to be eased and to be unladen , to be rid of the burden as soon as they can ; christ calls all that are heavy laden to come to him , and he will ease them : so if we desire to be eased of this burden , as soon as may be , that is , when we have taken an oath , if we be careful to perform it , it is a signe we make conscience of an oath . david saith , i have sworn , and will performe it , and the good man changeth not , though he have sworn to his own hinderance . . the sixt rule is , concerning the drawing of others to keep this commandment . as we must not take the name of god in vain ourselves , so we must not draw others to it . as . irritando , by provoking others to swear . the psalmist speaks of some that do irritare nomen dei , as the vulgar latine reads it , provoke the name of god , that is provoke others to blaspheme it . when we know persons vain glorious , or heady and impatient , and apt to swear , if we provoke and stir them up , we do irritare nomen dei , we seem to consent to their sin . . by perswading others not to keep their oaths when they are taken , by giving false and fraudulent interpretations , as they did , who after an oath and covenant with nebuchadnezzar , would have rebelled against him , and sent for help from egypt ; who are threatned for violating their oath , though it were unjustly imposed and extorted by an usurper : shall he escape ? saith the prophet , &c. thus much for an oath . chap. iiii. what a vow is . whether a bare purpose without a promise . whether a thing commanded may be the matter of a vow . the necessity and use of vows , in respect of god , of our selves . what things a man may vow ; se , suos , sua . vows in the times of the gospel . of performing vows . qualifications in a vow , for the person , the matter . the time of vowing . of paying our vows . of vows . next to an oath , comes to be considered a vow , which in regard of the affinity with an oath , aptly follows after it : for a vow is somewhat like to juramentum promissorium , a promissory oath : for the same conditions are annexed to the one , as to the other ; the differences being , that an oath is necessarium , not to be used but in case of necessity , as you have seen ; and a vow is spontaneum , voluntarily made of our own accord . and an oath is between man and man , and a vow between god and man. an oath is chiefly for the benefit of man , and a vow looks chiefly at gods honour , being a deliberate and voluntary promise made to god of something acceptable to him . and that when upon good ground and particular consideration of our gifts and abilities from god , we do not onely purpose , but also by promise , either inwardly conceived in the heart , or outwardly expressed , binde our selves to some particular act pleasing or acceptable to god. a vow is nothing else but a deliberate promise made to god , of something acceptable to him . so cajetan in thom. agreeable to what the other school-men and casuists teach , in thom. secunda secundae , q. . & in sent. col. . dist. . and the summists . verb. votum , and the casuists in praecept . . among others this argument is learnedly handled by navar. enchir. cap. . soto in toto lib. . de just . & jure . moral . lib. . cap. . &c. but most fully by suarez . de relig. tract . . lib. . a bare purpose without a promise is not enough to make a vow , though some of the ancient canonists have so affirmed , the contrary is the general tenet both of moderne divines and canonists , as apèars in azor. institut . mor. part . . lib. . cap. . quaest . . suarez , &c. as also in covarr . ad cap. quamvis pactum . . part. sect. . num. . panormit . ad cap. literaturam , de voto & voti redemptione ; the reason is , because a bare purpose cannot induce an obligation without a promise either mentall , or verball , as may be gathered from deuteronomie , . though the principal matter of a vow be , something not expressely commanded , but left to our liberty , yet even things commanded may be the matter of a vow , a man may vow to avoid such and such a sin ; or to perform some duty , wherein he findes himself remisse , thereby to quicken his own diligence by a double obligation . so suarez proves at large . tract . de voto . lib. . cap. . 〈◊〉 . . . q. . art . . cum cajet . ibid. for as a man may binde himself by an oath , to what he was formerly tyed ratione justitiae , so he may binde himself by a vow to god , to what he was already tyed , ratione mandati , so that here is a new obligation superadded , whereby he that breaks his vow or oath becomes guilty of a double sinne . this binding our selves by a vow may be performed many wayes , they may be reduced to these two . . by limitation of some general commandment to some particulars : as , to give alms being a general precept , to restrain it to this or that person , or to give this or that quantity of my goods to good uses yearly , or weekly . this we know falleth not under any commandment specially , and therefore these particular restraints fall under a vow . . by restraining our selves in the use of some lawful or indiffent thing , which christian liberty allows to all , 〈◊〉 we fall into something unlawful : this we formerly mentioned , and called it sepes mandati , the enclosure or fence of the precept . or by forbearing or abstaining from some lawful and indifferent thing , by the use whereof we finde our selves lesse able , and fit for gods service , and the sanctification of his name , and therefore in this regard we enter into a vow to abstain from such and such things . and such seemed to be the vow of the rechabites , and of the nazarites . . the necessity and use of vows is . . in respect of god : thereby we honour him , and testifie our thankfulnesse to him for benefits received ; for though it be true , that king david saith to god , when the people had paid their vows in their offerings to the temple , what we have received of thine own hand , that have we given thee . it was a true confession and acknowledgement , that they had given nothing to him , but that which they had received from him before . upon which a father saith , dedit sua dominus , ut reciperet sua , & recipiendo sua daret se , the lord gave his own , that he might receive his own again , and by receiving his own , might give himself , and with himself all that he hath ; a greater gift then we can possesse in this life , yet god accounts it an honour , when we freely vow and give unto him what he hath first given us . therefore he requires as a part of our thankfulnesse to god , vovete & redd ite , vow and pay , or perform your vows to the lord. it is some signe of thankfulnes , to vow to god , though the bare promise be but a blastof winde out of a golden pair of bellows : but the great thankfulnesse is by performance : therefore both these must be joyned , vovete & reddite , vow and pay ; promise and performe : for as we by our vows binde our selves to god , so god by our performance is bound to us . . in respect of our selves , vows are necessary : because mans heart , as it is 〈◊〉 dei , so it is cera diaboli , the daevils wax , fit for any impression of the devil , and apter to receive any stamp of evil from him , then of good from god : and as our will is apt to turn from good to evil , so in perseverance in evil , mala voluntas is plus quam voluntas , more then a will : and in doing good , bona voluntas is minus quam voluntas , lesse then a will , it deserves not to be called a will ; it is a volo , nolo , i will , and i will not , therefore it is expedient , yea necessary to make vows thereby to settle and stablish our wills from starting back , to strengthen our hearts in good , and to confirm them against evil . saint augustine confutes those that think a man ought to do any thing upon a vow , because a thing vowed becomes necessary , whereby the person vowing is bound to perform , and so the thing deserves lesse thanks ; but he answers it well . it is true indeed , if it were an outward necessity imposed by others , and not assumed by our selves , it were something they said , but concerning such a necessity as this , he saith , foelix necessitas , quae compellit ad meliora , it is a happy necessity which compells a man to the best things : and this necessity we impose upon our selves , either voto simplici , by a bare and solemne vow , between god and our selves , or voto solenni , by a solemn vow before others , as the resolution and stiffenesse of the sinner in evil , makes his sin greater ; so our resolution in good , binding our selves by vows not to go back , makes our good deeds the better . . as vows do strengthen and establish us in good , so they make our deeds the more acceptable to god ; for what we do by a vow is become a sacrifice , in pledging it to god ; and not onely so , but besides the vow it self , which is acceptable to god , and the act or thing we vow , which though it be of common or of civil use in it self , yet by vowing it becomes sacred to god : besides this , there is a sacrifice made to god of our freedom and liberty too ; yea , of our very power , which rests not any more in a mans self , so as to do those acts which he pleases ; for he hath made over his liberty and power to god , binding himself by his vow . it is certain , that before a man vows , he hath freedom and liberty , as appears in deuteronomy . . so that if he do not vow he sinneth not , but after he hath vowed , he hath bound himself , so that he sins , if he perform it not . and this is the property of good natures , to limit themselves , for pauciora licent illis , quam ullis , quibus licent omnia ; their liberty is lesse then any other mens , that have liberty to do as they list : therefore the servants of god , where they are let loose or at liberty , therein they restrain themselves ; and this , being in gods service , and for their own good , is judged perfect liberty . and this is done in vows which are not to be imposed on us by others , for that were contrary to the nature of a vow , but to be freely assumed by our selves . and therefore , if any think , that because it is a matter of liberty to be free from vows , that therefore christians are now exempted from them , he is cleerly confuted by these placcs , in esay . . and nahum . . where it is foretold , that the people of god shall perform their vows unto the lord ; which places are applied by the apostle to the times of the gospel . romans . . we finde likewise that in the apostles times , the consecrating of their possessions to common uses , and laying the money in common at the apostles feet , which was nothing but the performing of a common vow . thus far for the necessity of vows . having seen the use of a vow , let us likewise see what things god best accepts in a vow . and here we finde by the examples of gods servants recorded in scripture , that a man may vow , . se , himself , . suos , his children , . sua , his substance , or things in his power . and first the servants of god did vow themselves to god in two cases . . for humiliation after sin committed , we make a vow and a binding oath to afflict the soul. it is called humbling of the soul , by vowing some temporal affliction or penance for sin committed . i humbled my soul with fasting , and i chastened my soul with fasting , saith david , and so for weeping . every night ( saith he ) wash i my bed , and water my couch with tears , and i mingled my drink with weeping . . for preparation , and fitting the soul for gods service ; or to enter upon a special calling or businesse , as the nazarites did keep themselves to a more strict rule of life , before they devoted themselves to gods service , whence diverse fathers conclude , that it grew to be afterward a holy and a solemn thing for any one , before he gave himself to study , and to enter into the schools of the prophets to separate himself by the vow of a nazarite . . we finde a man may vow , not onely se , but suos , not himselself onely , as in the former instances , but his children to god also , as hannah vowed samuel to god ; of such special vows for persons to the lord , we read what laws were made levit. . . these are personal vows . . there is votum reale , when a man vows sua , his goods or estate , or what is his ; so we may vow things real , which are either . fractus labiorum the fruit of the lips , as david did , when he sung praises to the name of god , that he might daily perform his vows . he saith the vows of god were upon him , that is , he had enjoyned himself a task concerning prayer and thanksgiving , which he was daily to perform by vertue of his vow . or . substantialia , things out of our substance : as king david made a vow to build a temple to god out of his means . jacob ( that made the first vow we read of ) vowed tithes to god of his goods . we may vow houses , lands , and offerings , either for the erecting or maintenance of colledges , or hospitals ; for seminaries of religion . so we read of offerings , and free-gifts , exod . . and as we may vow our substance , so a part of our time , so many hours or dayes to gods service : so the jewes , besides their sabbaths commanded , they had also diesvotivos , dayes consecrated to the service of god. these are the chief heads , unto some of which all or most vows may be referred . thus we see what it is to vow ; but now as we vow , so we must reddere , perform our vows . nothing is more easie then to vow , but it s not so easie to perform ; if a man be not master of his tongue . yet he will be of his purse , as the proverb is ; and therefore though men vow readily , yet they performe at leysure . saint augustine tells his hearers quia audivisti , reddite , non vis vovere , modo voluisti vovere , all the while we talked of promising , you would vow , but now we speak of performing , you will not vow . but as it is no sinne not to vow , but onely diminutio perfectionis , alesse degree of perfection ; so on the other side , if one vow and performs it not , he sinnes grievously : and therefore the wiseman saith , it were better never to vow , then to vow and not to perform . it is a grosse deluding and scoffing at the divine majestie , not to keep promise with him . therefore he tells us , that to devoure holy things , is destruction , and after vows to make enquirie . solomon speaks of those courtiers about him , who would have had him to convert to other vses those great treasurs which david had vowed and laid up for the building of the temple . therefore for a man to vow any thing to god , and not to perform his promise , but to convert to other vses what was vo wed to god will proue a snare to him , to choke and strangle his soul. to our vows then must be added performances , and because the purpose of performance is but one of the conditions required in a vow , therefore we will adde the rest , which are these . . for the person that vows , he must be sui juris , a person free in that he vows from the authority of another , one that hath power in himself to make and perform a vow . a child under the power of a father , a servant under the power of a master , the woman under the power of the husband , are not capable of making a vow without the consent of them under whom they are : and therfore under the law , the father might make voyd the vow of his daughter , and the husband of the wife , made without their consent , either expresse or implicite . nor have the man or woman in some cases power to make a vow without mutual consent . continen 〈◊〉 et alia ( saith saint augustine ) vovenda non sunt a conjugatis nisi ex consensu & voluntate communi . et si praepropere factum fuerit , magis est corrigenda temeritas , quam 〈◊〉 promissio . and periculose promittitur ( saith saint jerom ) quod adhuc in alterius potestate est . continency and such like things are not to be vowed by married persons but by common consent of both ; and if any thing be over hastily done in this kinde , the rashnes must be corrected , rather then the promise fulfilled . it is dangerous to promise that which is in another mans power . . the vow it self must be possibile , possible to be performed . as was said before of a promissory oath , so in regard of the affinity we may say of a vow , for the matter of it , it must be possibilie and licitum , . possible for us , and within our power . now what is possibile , and what impossibile , may make a hard matter to define . and hence some disallow the vows made in former ages , as not possible to be kept , as to vow single life , of which we may say , that to say all may do it , is dangerous ; so to say that none may do it , is no lesse dangerous . we must therefore take heed , that the heathen man rise not up in judgement against us , who said , that nolle in causa est , cum non posse pretenditur , the true cause is , we will not , when we pretend we cannot ; we say , we have not the gift , when as indeed we want another gift , the gift of abstinence in meats and drinks , which they had in former ages , and thence came a general possibility for them to vow . but now in our dayes tertullians saying may be verified , that multivorantia & multinubentia must go together : because there are many feastings and drinkings there must be many marriages . the heathen man said , that libido est spuma ingluviei , lust is the froth of gluttony . therefore men must learn to abstain , and then they cannot say they are unable to make this vow . . again , the thing we vow must be licitum , an unlawful thing is not to be vowed . such as was the vow of michas mother , of . pieces of silver , for a graven and molten image . and absoloms vow at hebron , to colour his treason against his father . and that of the jews , not to eat or drink , till they had killed saint paul : for voverinon debet quod deo 〈◊〉 , we must not vow that which is displeasing to god ; for if god will not have it paid , he would not have it vowed . therefore saint isidore saith to such votaries , in malis promissis rescinde fidem , in turpi voto muta 〈◊〉 ; and saint jerom , in vovendo suit stultus ; qui discretionem non adhibuit , & in reddendo impius . and quod incaute vovisti , ne facias ; that is , if the thing be sinful ; if it be onely against thy profit , thou hast tied thy self to perform it . and saint augustine injusta vincula rumpit justitia , for it is impia promissio quae scelere impletur , it s a wicked vow , that ends and is performed in wickednes . . it must also be deo dignum , a thing worthy of gods acceptance . it must be no frivolous thing that we vow , but such as may tend to his honour , and our own good . we must promise rem gratam , a thing acceptable to god , els he will not vouchsafe to looke upon it , no such frivolous thing , as he that vowed the shaving of his head , or he that eat the kernels and vowed to offer the shells to jupiter . . for the time of vowing , it may be either in trouble or affliction , or in tranquillo , before deliverance , or after ; before deliverance , thereby the better to obtain it , after , to shew our thankfulnes for what we have received ; examples we have of both , approved by god ; of the first in david , i will pay my vows , which i spake when i was in trouble . and of the israelites in their distresse . and this kinde of vow we see is allowable : for god delivered david out of all his trouble ; and it is said in the text concerning the israelites , that the lord heard the voice of israel , allowed of their vow . of the other , a vow of thankfullnes , we have in the marriners , who after the storm was over , offered sacrifices , and vowed vows : so that in a storm , and in a calm both in prosperity and adversity , vows may be made the one is a kind of prayer , obtaining help , the other a part of thankfullnes for help obtained . . as before we shewed , the vow must be performed , so it must be performed presently without delay . the vouendum must be with a reddendum & solvendum : for as we vow , so we must be careful to perform with god what we vow . saint bernard saith juste exigitur ad solvendum , qui non cogitur ad vovendum . vovete , saith the prophet david ; but what then , is that all ? to vow with hope to be relieved onely ? no , 〈◊〉 too , be as willing to perform what thou hast vowed . pay thy vows ( saith he in another place ) it is a due debt , and by as strong a tie and bond as thou canst enter into . hoc exigitur hoc 〈◊〉 , saith saint augustine . it is and will be exacted , for it is due debt . and pay it at the day . when thou hast vowed a vow unto the lord , defer not to pay it , saith the preacher . the flesh of the peace offering must be eaten the same day that it is offered , nothing must be left till the morrow : and in the nazarites vow , if any were defiled during the time of his separation , the priest must offer a sinne offering and a peace offering , and he must hallow his head the same day . it is better thou shouldest not vow , then that thou shouldest vow and not pay it . the reason he gives is , for god delighteth not in the sacrifice of fooles , pay therefore that thou hast vowed . you see still , it is a payment , not a gift ; and it is such a folly not to pay , as a mounts to a grosse abuse of gods name , and a scoffing at his most blessed and sacred majesty . saint augustine shall end this point . sunt quaedam , quae etiam non voventes debemus : qnaedam etiam , quae nisi voverimus non debemus sed postquam ea domino promisimus , 〈◊〉 reddere constringimur . i will onely adde one thing ; we must not come short in our payment . god wil take no composition in this kinde : we must not so much as vary in our payment , not alter nor change a good for a bad : we must rather adde then detract , if we mean to have our bond , our vow cancelled . so much for vows . chap. v. of glorifying gods name from the heart . the means of glorifying it . the signes . of causing others to glorifie it . the second part of this precept , the commination . reasons why such a threatening is here denounced . gods punishing the breach of this commandment by visible judgements . god is jealous of his name . vve come now from the things commanded and forbidden in this precept , and the homogeneall duties , which are included in the first and second rule of expounding the law , 〈◊〉 the other rules , which here also take place . for the third rule , that the law is spiritually to be understood , so this law of hallowing gods name must be expounded , we must do all from the heart . though the name be the object of speech , yet all our vsing of gods name , by swearing , vowing , praising , or speaking of it , must come from the heart ; otherwise we are all in the number of those that draw neer to god with their lips , but their hearts are far off ; by this means perverting the order in gods worship . where the heart must come first , and the lips attend it . saint augustine in his confessions saith flete mecum fratres , & flete pro me , weep with me , brethren , and weep for me . now what was it for which he desires them to weep ? in the same place he declares , that in singing psalms in the church , animus magis erat ad cantum , quam adid quod 〈◊〉 , his minde was more upon the tune , then upon the matter ; which he confesleth to be a great sinne . for holy exercises performed to god with the mouth , and without the heart , when there is nothing but a noise , are but as the crackling of thorns under a pot , which make a noise ; but heat little : neverthelesse he approved not this infirmity in himself ; for as he saith further , it a saepe facio non sentiens , sed postquam feci sentio , i do so often , and perceive it not , but after i have done it , i perceive and feel it . and it were to be wished , that we could have the like feeling and sence of our failings in this kinde ; this would be a good step to amendment , according to the fourth rule , the means are to be considered of glorifying the name of god , whether by praying god , swearing by him , or vowing to him . the means or motives to make us glorify his name , are . to consider how god hath magnified our names , by registring them in the book of life ; and not onely this to make our names glorious in the life to come , but even in this world , we are called by his name , and he by ours , we are his , and he is ours . he is not a shamed to be called deus noster , our god , to take our name upon him , that we should not be ashamed of his name : thus he exalts and honours our name , therefore we should exalt and honour his . . a second means is to keep a catalogue of the famous acts of god , both of judgments and mercies whereby we may be stirred up to glorifie his name . those that were done before our times , we either doubt of them , or think they belong not to us , or that god had glory and praise enough in those dayes , and that they are of little use to us . therefore the counsel of devout men hath been , that is , the men of god of old , nathan , gad , and other children of the prophets , every one had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verba dierum , their chronicles or annals , or diaries from the beginning of their times , wherein for their own remembrance , they kept catalogues of the visible judgements of god upon his enemies , and of his mercies towards his children ; that so they might the morereverence him : so should we keep memorials of the remarkable passages of his providence to our selves and others , of his judgments and mercies , thereby to stir us up to glorifie his name the better ; and that by comparing one with another , one shall not be an impediment to another , neither those that were before us shall seem incredible , when we see the like done in our dayes ; nor those in our dayes seem strange , because the like was done before . . a third is , to use thatart and dexterity which was in christ and his servants , whereby they invred themselves to take occasion from every action or creature they saw , to raise matter of glory to god ; that nothing could be done , or spoken ; or heard of but they would make use of it , thereby to return glory to god : a christ , upon occasion of the brightnes of the sun , when he was early in the temple , took occasion to fall into a discourse of the spiritual light of the world , viz. himself , and the natural darknes of man ; and upon enquirie of his followers , how he came to the other side of the sea and upon his answer , that they sought him rather for his loaves , for another dinner , then for the miracle they saw ; and upon mentioning of manna , he takes occasion to enter into that large and excellent sermon of the eucharist , and the bread of life . but most notably in the fourteenth of s. luke , where at one dinner , he takes occasion , . from the striving of the guests for the upper places . . from their inviting rich men rather then the poor . . from one at the table that said , blessed is he that eateth bread in the kingdom of god ; he takes occasion , i say , to enter into three very 〈◊〉 exhortations and admonitions tending much to the glory of god. so the prophet esay going down to the vineyards , jeremie going into the potters shop , saint paul from the altar at athens set up to the unknown god ; they take occasion , the prophets to convince the jews , and saint paul to convert the gentiles . thus when we shall studie to atain to this art , by daily practise we may come to that aptnes , that nothing can be offered , but some wholsome meditation may be drawn from it , whereby god may be daily glorified . . a fourth means to glorifie his name , is a reverend vsage not onely of his name , but of his word , which he hath given us as a means to glorifie his name , for therefore is his word called his name , as when saint paul is said to carry the name of christ before the gentiles , that is , in the judgement of the best expositors , his word , and the prophet saith , they shall walk up and down in the name of the lord , that is , in his word . his word is the special means to magnifie his name his name is in a special manner printed upon it . therefore that abominable and cursed practise of sundry ungracious persons , of applying sundry sentences of his holy word to prophane libells and jests , is condemned and anathematized by all the sacred councells in former times , yea , even by the councel of trent it self . what shall we say saith saint augustine , but that these men put themselves in a way , by disesteeming gods word , to have a sleight esteeme of his name , and by abasing and prophaning his word , to come to abuse and blaspheme his name . according to the fifth rule , the signes of glorifying gods name , come in the next place ; which may be taken from the consideration of what it is compared to . we shewed before , that to take his name was vsed in a double sence , either as a burden , or as a standard or a glorious thing : to take it as a burden in necessariis ; in case of necessity , by an oath , but when our necessity is not urged but gods glory , then we take it up as a banner or standard ; and so by the behaviour of men towards that , we may know , whether we stand rightly affected towards gods name . . in the host , they followed the standard , they stood still when it stood , and moved when it moved : so here , if we make gods name and glory our standard , we stand affected , in our actions , meditations , and enterprises , to go so far as gods glory calls , and no further ; to be lead by it , to go when it goes , and to stand when it stands ; and this when flesh and blood , and worldly powers and reasons would allure us to the contrary . if his glory commands all our actions , it s a good signe we ayme at the glory of his name , whereas many , when gods glory bids stand , they go and when that calls back , go further ; and when it calls on them to go , they sit still . . it was a part of the roman and graecian discipline among the souldiers , when they entered into the camp , they sware , pugnabo & solus , et cum aliis , they would fight for their banner alone , and with company : now this applied shews , that the greatest part of the world doth not seek his glory , for it is cum aliis , that gets god the glory , a solis he shall have little . if the rest shrink away , there are few that will keep that part of the oath to stand soil by the standard , when the realm shall run to apostacie . . thirdly whosoever belonged to our standard , and had once professed himself of that band , it was present death , if he had either in his mouth hostile symbolum , or about him hostilem 〈◊〉 , if he had either the enemies watch-word or the enemies badg , it was death . now if we apply this , we may see there are many among us , that in their outwad carriage professe to fight under christs banner , yet their actions , their apparel &c. are t 〈◊〉 〈◊〉 , badges of the enemie , and their speeches are the right watch-word of the devil , worldly speeches , and worldly signs , which we daily wear , do prove , that we do carni et sanguini militari , fight for flesh and blood , and not for gods glory . . the fourth signe is the perishing of a righteous man in his righteousnes to die for the name of god. it was the manner of the lacedemonians at the delivery of the standard to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either bring this home , or be brought home upon it . so when gods gives us his name , we must fight for it , and either bring it home , or be brought home upon it ; we must confesse the name of christ , and either bring this shield of faith sound to god , or die for it , rather then lose it , as saint paul was resolved , who said , he was ready not onely to be bound at ierusalem , but to die for the name of jesus . the sixt rule requires , that not onely we gloryfie his name our selves , but that we procure others to do it , our speech must be such , as may minister grace to the hearers , such for which they may glorifie god , and not our speech onely , but our works too as our saviour exhorts , that when men see our good works , they may glorify our father which is in heaven , otherwise if our lives be unreformed , we cause the name of god to be evil spoken of and blasphemed , we open the mouthes of wicked men , and make them say , the words we professe hath no power , our religion is a doctrine of licentiousnes , in which the power of godlines doth not appear . and thus much for the first part of this commandment , the prohibition . the second part of this precept is the commination , or penalty threatened , god will not hold him guiltlesse &c. and here in the last place comes the penalty , or commination , for breach of this comma ndment . in the first place it is worth the observing , that god useth the idiome or stile of a court of assise in this commination , and well may he do it , for he ever keeps an assise , and delinquents of all sorts are arraigned continually , and amongst them , those that take his name in vain : and that before him ( the judge ) their consciences , and the devil accusing them at the bar of his justice ; where the evidence will be so cleare against them , as he cannot but pronounce them guilty . as in the second commandment god addes a threatening to the children as well as to the parents , to the third and fourth generation , to meet with that argument which some men might have for falling down before an idol , when it is commanded by authority , they will rather change their religion , then run a hazzard of undoing themselves and their children , and bringing them to beggery , god meets with them , and tells them , neither they nor their children shall save any thing that way , but fare the worse , for i will visit saith he , this sinne upon the third and fourth generation : so here inthis commandment he annexes a penalty to meet with the sinne , because some men may think they may get some great gain , or profit somtimes by swearing falsly , therefore god sets a great penalty upon this sinne , to let them know , they shall gain nothing by the bargain . here is a frustra quod non erit frustra , a taking of gods name in vain , which will not prove in vain , for he will come in judgement against them , when men think to save themselves from some danger by taking gods name in vain , they shall finde , that that shall be their destruction , which they thought would preserve them . . again vbi lapsus est in proclivi , where one is apt to fall , as here because the tongue , as saint augustine saith , 〈◊〉 est in vdo , is placed in a glib or slippery place , therefore god sets a lock upon our lips , to keep the door of our mouth , which lock is this threatening , thou shalt not be held guiltlesse , if we take his name in vain , that is , if we take upon us the name of christians , and have onely a bare profession , we frustrate gods name , for every one that calls upon the name of christ , must depart from iniquity ; otherwise it may be said to us , as the psalmist speaks i said unto the fools deal not so madly , and to the ungodly set not up your horns on high . if you take upon you any other name ; if you defend not his word , or defend any thing opposite to it ; if in disputations you maintain false doctrine ; if in your speech you bury the name of god , not making mention of it ; or if you talk of it foolishly and vainly without fear and reverence ; if in your talk you forget god , or speak evil of his name , by murmuring at his judgements on your selves , or envying his mercies upon others ; if when you should blesse his name , you take it and apply it to witchcraft and sorceries , or to prophane jesting and scoffing ; if when you should blesse others , you make use of it to curse them by it ; if in swearing you take it in vain ; if you vow to him and perform not ; if by any of these wayes you pollute his name ; consider what follows , god will not hold you guiltlesse . . and it is he or none that must punish this sin , god will not hold you guiltlesse , for the world will hold you guiltlesse , little or no punishment is inflicted by men for taking gods name . if any impair another mans name , he may have better remedie for it , then if the name of god be blasphemed ; therefore because gods name is not so much regarded by mans law , god himself providing for it , you shall not go scot-free , if you abuse my name . the lord will take the matter into his own hands , because men regard it so little . not to be held guiltlesse is the threatning . but who is he there that shall not fall into intollerable and endlesse trouble , if god hold him not guiltlesse , for every man is guilty before god : but wheras for sins of infirmity and ignorance , though a man be guilty , and contract a guilt upon him , yet god holds him not guilty , but pardons it upon a general repentance ; for this sin of taking gods name in vain , he will not remit the guilt , but he will hold him guilty ; for other sins the guilt is more easily taken away : hic est totus fructus , ut auferatur peccatum , this is all the fruit , the taking away of sin ; as the prophet speaks , else we were of all men most miserable ; but by this sinne there is a special guilt contracted which is not easily taken off . god will not hold him guiltlesse , he will punish him both in this life , and in the life to come : for gods threatnings extend to both , and there is no precept given by god , for breach whereof so many threatnings are denounced , and so many fearful judgements executed in all ages . the blasphemer was to be stoned by gods appointment under the law. and in another place , a curse was laid upon the perjured woman , which would make her thigh to rot , and her belly to swell . in the prophet , there is a flying book against false swearers , and their houses to consume , the posts , timber , stones and all . neither hath god punished onely private persons , but whole nations for this sin . he sent a famine in israel , for breaking the oath with the gibeonites . saul for not calling on the name of god , but consulting with witches , was suffered to kill himself , having first seen his people overcome , and his children 〈◊〉 . sennacherib for blaspheming the name of the living god , after his army was overcome , was slain by his own sons . god sent destruction and captivity upon a whole land for this sin . ahab , jezabel , baals prophets ( blasphemers under pretence of religion ) slain by jehu . when zedekiah brake his oath , by rebelling against nebuchadnezzar , though a tyrant , an usurper , a heathen , yet god threatens him ; shall he escape ? shall he prosper that doth these things ? shall he break the covenant and be delivered ? ananias for lying to the holy ghost , and prophaning the name of god came to an untimely end . whole volumes have been written of the manifest judgements of god upon particular persons , and whole nations for this sin . thou shalt destroy them that speak lies , much more those that swear falsly . and indeed a mans own mouth that lyeth , slayeth his soul : and that is the worst punishment , the punishment eternal . the temporal hath a time to end , but the punishment of the life to come shall be eternal . and the reason that god is so severe an avenger of the breach of this commandment , is the jealousie of his name . for if a private man be careful to preserve his good name and reputation , god is much more , because his name is a more glorious name , then any mans can be . we use to say , what is a man but his good name ? crudelis est sibi homo qui famam negligit , vel inultam sinit , he is cruel to himself , that is negligent of his good name , or will not vindicate it . solius laesae famae duellum est permittendum , quia pari passu ambulat cum vitae , duels may be permitted ( say some casuists ) for the vindication of ones name , because when a mans reputation is lost , he is as good as dead . if it be so with men , and that they will defend their good name to the death ; yea , the name of a friend , or any that we receive benefit by ; god is not then to be accused , if he punish those that abuse his name . so then to conclude , if gods name be , ( as most certainly it is ) most glorious in it self ; how glorious is thy name in all the world ? and as it is glorious , so is it holy and reverend too ; holy and reverend is his name , saith the psalmist : then it must be so in every one of us , it bebooves every one to use it 〈◊〉 and reverently , and to glorifie it to their power . if we do it not willingly it shall be glorified upon us , nolentes , volentes , whether we wil or not ; as it was upon pharaoh , i will harden 〈◊〉 heart , and i will get me honour upon pharaoh , and all his host . exod . . god saith of israel , thou art a holy people to the lord. deut. . . we must be as israel , or as pharaoh ; if we glorifie him not with israel , he will glorifie it upon us with pharaoh : for the lord will not hold him guiltlesse , that taketh his name in vain . the exposition of the fourth commandement . the fourth commandment . remember the sabbath-day to keep it holy , &c. chap. i. the excellent order of the commandments . why god himself appointed a set time for publick worship . why this commandment is larger then the rest . six special things to be observed in this commandment , which are not in the rest . the general parts of it . . the precept . . the reasons . in the precept . . the affirmative part what is meant by sabbath : what by sanctifying ? how things sanctifyed differ from other things . god sanctified it not for himself , but for us . we must sanctifie it . . in our estimation of it . . in our use of it . as gods order in all his works is most excellent ( for he is the god of order ) so in the placing of these commandments , it is most admirable . for , in the first , he commands us to beleeve in a god , setleth religion in us , and shews that he , and no other is that god , and how he is to be worshipped , intus , within . . in the second he prescribeth , how we are to behave our selves towards him in our exteriour worship , and how to expresse and manifest our inward affections towards him by our outward gesture . . in the third , how his glorious name ought to be magnified , by our outward expression in our words , when we converse with others . these three first commandments contain our general and perpetual duties towards god. now in this fourth precept ( because men should not be left at liberty , when or at what time to perform these duties ) god hath taken order for a set and certain time to that purpose , appointing a day , whereon to do it , and that more solemnly in a general , or publick meeting , or assembly , which he elsewhere calleth an holy assembly ; or holy convocation : that all men together may set forth , and make publick professions of their worship of him in fear , and give him honour , praise and glory . as also to learn and be instructed in what hath past in former times , and how to behave themselves for the time to come , by laying the foundations of religion : and lastly , to acknowledge as well the great goodnesse of god , and his benefits to us , as our duty and service to him . it is true which we usually say , and which the heathen man did well see , that publicorum cura minor , the care of publick matters is the least of all other : for commonly , that which ought to be regarded by all , is regarded by few or none . and so no doubt men would have dealt with god for publick worship , had he not provided a particular day for himself , and setled it by a special commandment ; as we see in those that talk of a perpetual sabbath , who come at length to keep no day at all . and therefore ( god knowing our innate negligence in his service , which of right ought to be every ones care ) did ( by enacting this law ) provide for a particular , and set time for it . this commandment being of as large , or larger extent , and more copcious in words then the second , should work in us no lesse regard , and consideration of this , then of that . nor is it in vain that god hath so enlarged it . wee see that four duties of the second table are ended in a word as it were . non occides , thou shalt not kill . non moechaberis , thou shalt not commit adultery . non furaberis , thou shalt not steal . non falsum testimonium feres , thou shalt not bear false witnesse . and the reason is , because civil honesty , and the writings of heathen philosophers , ( who were chiefly guided by the light of nature ) and civil laws urge the observing of them : and our bars , and judgement seats condemn sins therein forbidden : but the fifth commandment ( because god foresaw our stiffenecked humours , that we would not willingly , or easily be brought under subjection ) god thought it necessary to fence it with a reason . so likewise in the tenth there is great particularity used , because men are apt to conceive that their thoughts are free , and that they shall not come to judgement for using their liberty in them . in the first table , every commandment hath its particular reason ; but this fourth precept hath more then any . it hath six particular respects , not to be found in any of the other . . whereas the rest run either barely in the affirmative , as the fifth , or barely in the negative , as the other : in this both parts are expressed . the affirmative in these words , remember thou keep holy , &c. and the negative in these , thou shalt do no manner of work , &c. so that a mans inclination to the breach of this commandment , is both wayes met withall . . in this , this precept is not onely given to our selves , but to all others that belong to us , god proceeds here to a wonderful kinde of particularity , by a particular enumeration , comprehendeth all that with us , and by us may be violaters of this commandment , naming all which he doth not in any of the other . . the other commandments are imperative onely , and run in a peremptory way of command : whereas the word here used , though it be of the imperative mood , yet it rather intreats then commands , remember : and may serve as a note of separation from the other . imperat & suadet , it both commands and intreats . . and whereas the reasons of the former commandments are terrible , fearful , and threatning ; in this they are easy and reasonable ; the main reason of this being , that no more is required to be done by us , then was done by god himself , we ought to do it , because god hath done it . . whereas none of the rest have above one reason , to perswade and move us to the duty , this hath , besides one principal , tria statumina , three other props or reasons , so that it exceeds them all , in the multitude of reasons to perswade us to the observance of it . . lastly , to move and stir up our regard to this commandment , in a more especial manner , and that it might not be thought a light matter , either to break or keep it , as we are apt to think , god hath in the very 〈◊〉 of it set , notas non leves , no slight notes : recordare , remember ; and observa keep it . we must have a special care of the keeping of it , and to that end we must remember it . the commandment hath two parts . . a precept . . the aetimologie , that is , the reasons , or the perswasions to keep it . the precept contains in it , an affirmative part and a negative . the affirmative in the eighth verse . remember the sabbath day to keep it 〈◊〉 , the negative in the ninth and tenth verses : in it thou shalt do no manner &c. for the first , that we may understand it the better , we must know , what is meant by sabbath , and what by sanctifying . . sabbath in the original signifieth rest , and such a rest which some labour hath gone before , a rest after labour 〈◊〉 , a ceasing , or intermission from labour . such a rest is described in the law . when the land had been laboured , and tilled six years before god gave the people charge , that it should lie fallow and rest the seaventh year , and this was a politick law . so after the labour of six dayes , god requireth here a cessation from work the seventh day , let that be a day set apart , rest on that day . . the word [ sanctifie ] is twice used in this commandment , in the beginning , and in the end , and is applied to two . . to god in the end ( verse . ) the lord blessed and sanctified it . . to man ( vers . . ) remember the sabbath to sanctifie it . now it is a rule in divinity , that when any word is given to god , and man both , it is to be applied in a different respect , and so here this word ascribed to god , is to be understood , sub modo destinandi by way of appointing it so to be : and to man sub 〈◊〉 〈◊〉 , by way of applying it to that it was appointed . so when god appointeth any thing to an holy vse , he is said to sanctifie it , and when man applieth it to the use to which god hath so appointed it , he is said also to sanctifie it . as it is sure , that by nature all men are alike before god , and differ not by nature , so may it be said of bread , water , wine , dayes &c. by nature all are alike , and one is not more holy then another . yet in the law , saith god , concerning the israelites , i have separated you from other people , that you should be mine . when god setteth man a part that he should be his , either as a minister in the church , or as a magistrate in the commonwealth , then this his separation , or putting a part , is the beginning of his sanctifying . so water , which is separated from common uses , and destinated to 〈◊〉 , and the creatures of bread and wine , in the administration of the lords supper , there is naturally no more in them , then in the other of the like kinde , till they be so separated and set apart from the other , and appropriated to god , and holy vses . so may we likewise say of dayes ; naturally there is no more holines in one then in another : onely gods ordinance , by separating one day from another for himself , makes it to be more holy then the rest . now it is the nature of such things , whether it be man or beast , so separated from common vse , and thereby sanctified to the lord , that they must continue so , and be neither bought nor sold , nor other wayes alienated , therefore we finde , that under the law , the tabernacle and whatsoever was vsed in it about the service of god , must be put to no other use , the fire-pans , flesh-hooks , 〈◊〉 made for the sacrifice , yea the basest instruments to stir the fire , and the meat in the caldron , whereof a libamen or offering was to be , should not be put into any other ; nor the pots on no other fire nor the snuffers to any other lamp but to these in the tabernacle . so this is the nature of a thing sanctified , and it therein differeth from other things , that what is sanctified or separate for god , must not be converted or applied to any other use , and so for dayes , such as are sanctified or set apart for god , must be applied to no other use , unlesse god himself or his church by authority from him and that upon grounds warranted by god , dispence therein in some special cases . other things may bedone in part upon other dayes , but not upon this . the psalmist ( as before ) saith , he will meditate every day and night ; and every day he wil praise god and give thanks to him : and in the evening , morning and at noon day , ( thrice a day ) he will pray . nay seven times a day he will praise god : yet all these are but on part of the day for in the six dayes other things may be joyntly done , with those holy exercises , and may lawfully take up a part of the day : but this day being a most holy day , as separated to gods use and service , must be sanctified , not in part , or joyntly with other imployments , but must solely be kept to his service and use . now a question may arise , whether god sanctified this day to himself , or to us ? certainly the apostle tells us , that omnia munda mundis , all things are cleane to the clean : and god is most pure and holy , and therefore needs nothing to be sanctified to him therefore this sanctifying must needs be for us . and the same apostle 〈◊〉 , this is the will of god even your ( not his ) sanctification , for without holines none shall see god : and therefore to the end that we might be holy , did he sanctifie this day , his word and other things &c. and so by the second part of sanctification by annexing a blessing to this day , he blessed it and made it holy , as in the sacrament of the eucharist he blessed the bread ( and his dicere ) is facere he gave it power to increase holines in us . and as to the bread there , so to this day here , he hath annexed a special blessing , whereby it is sanctified to us , and that in a twofold respect . . relative , as applied to the means of holines , prayer , word , &c. as a thing may be said to be holy , as the place where moses stood , as also , all that belonged to the tabernacle , because they were applied to the means of holines . . effective , in regard of the fruit of holines , which is wrought in us on that day , and practized in our selves , sanctificamini et sancti estote . be sanctified and be holy . so that all which hath bin said , amounteth to thus much . god hath set apart or sanctified this day , to the end that it may be applied wholly , either to the means of sanctification , as hearing the word , prayer , meditation , and other religious duties ; or to the practize of sanctification , by these means wrought in us . and he sanctified it or gave it a blessing , that what means we use this day of sanctification , shall be two fold blessed , and of more effect and force to us , then what we do upon another day , not sanctified and set apart as this is . now seeing god hath so sanctified it , it is our duties , that as he hath sanctified it , with is blessing , we must do the like , and sanctifie it too , which consists in two things . . in our estimation and accompt of it , which is for our judgement . . secondly in the use of it , which is for our practize . . we must account of it in our judgement as a day holy unto god , not as a common day : but as a prince is sacred among men , so this is to be reputed holy among dayes , a day of dayes : that of god to s. peter must be our rule , what god hath sanctified , make not thou common . . for use , that we so use it . this use is well set down by the prophet . we must not do our own work . no common thoughts are to exercise our brains : and as our thoughts must be taken up with common affairs , so neither must our communication be of such things , nor our practise ; but our thoughts words and actions must be sanctified , and such as tend to the practise of holinesse . for ( according to that of the prophet ) if that which is sanctified touch that which is common , it imparteth not holines to the thing prophane or common ; but the common polluteth the thing which is sanctified : so that the touching , or dealing in any unholy action that day is a polluting of the day . this we must take heed of , else , as our saviour saith in another case , a woman may be chast , yet adultery may be committed , if a wicked eye look upon her to lust after her : so though holy things remain holy in themselves , yet we may pollute them , and make them unholy , ( as much as in us lieth ) by our polluted actions . chap. ii. what is commanded here . . a rest . . sanctification . rest is required not for it self , but for the duties of sanctification . reasons that the sabbath is not wholly nor principally ceremonial . addition . out of the authors other works declaring his meaning in two things . . that the lords day is jure divino . . that the 〈◊〉 sabbath is abolisht by christs death , proved by him at large , out of scriptures , and antiquity , in his speech against trask in star-chamber . now here are two things , and both commanded , but not alike or equally , but the one for the other . . the first is sanctification which is the last end and drift of god in this commandment , and that which is required for it self . . the other which is the means subordinate to it is rest without which , sanctification of the day cannot be had , as god requireth . to make it plain . the heathen by the light of nature could see , that every thing is then best ordered , when it hath but one office , and is ordained to do but one thing at once , for whatsoever would be throughly done would be done alone : the reason is , because we are res 〈◊〉 , 〈◊〉 creatures , and if two things be done at once , and together , one will be done imperfectly , because our thoughts will be distracted between both , for part of our thoughts will be taken of , when they are set upon several objects . so that we cannot wholly intend two things at once . it was adams case in the state of inno cency : for he having a natural soul and finite , was not able to intend the dressing of the garden commanded him , and the sanctification of the sabbath together , and therefore god would have him imploy six dayes upon the first , and blessed the seventh day to be bestowed in his worship . and this was the end why god instituted , blessed , and sanctified the seventh day , for a remedy against distraction , especially in the solemne worship of god , which is enough to take up the whole man , and ought to be without all distractions and therefore permitteth none to be intent to any other thing during the performance of it . now if adam in that estate could not be free from distraction , much more have we need of remedy against it . and therefore is this rest and ceasing from servile work commanded , to free us from it , and to further our sanctification : and thus cometh in this rest , because this total sanctification cannot be performed without ceasing from labour and doing our own works : for without rest we cannot sanctifie : and if our rest should hinder our sanctification it ought to be taken away and omitted . and indeed our saviour christ acknowledgeth , that man was not made for the rest , but for sanctification . sanctification was his end , and man was created and made for that . rest is but a subordinate end , and man was not made for it , but rather rest was made for man. rest is but the means to attain to sanctification which is mans end , and that for which he was made . for as the apostle saith of bodily exercise , it profiteth 〈◊〉 , so it may be said of bodily rest , that bodily rest profiteth little , or indeed nothing at all , except it be applied to sanctification which is the end : nor doth god approve of it without this but wholly disliketh it . the scope of this reverend author , is not here to prove , that the command of the sabbath is wholly moral , and in no part ceremonial , but to prove against the anabaptists , familists , aud other sectaries , who denie all distinction of dayes under the gospel , that it is not wholly or principally ceremonial , as his reasons do plainly shew ; for that it is so in part , is confessed afterwards , where the author saith , that the strict rest enjoyned the jews , of not 〈◊〉 a fire , nor dressing meat on the sabbath , was ceremonial , and obliged onely the jews . nor can it be imagined , but that he know very well , that as the sabbath was a type of christs rest in the grave , of our daily rest from sinne , and of our eternal rest , heb. . and as it signified a rest from the egyptian servitude , deut. . that in these respects it was ceremonial , and is abolisht . and although his opinion seems to be , that the lords day which we observe , instead of the sabbath , is jure divino , ( in which point learned men do differ , and of which we shall speak something hereafter ) yet , that the 〈◊〉 sabbath , which as it concerned the jews in a perculiar manner , is litterally injoyned by the fourth commandment , is abolisht by the death of christ , is his opinion clearly expressed elswhere . of the 〈◊〉 he speaks in one of his sermons of the resurrection , on cor. . . where labouring to prove the feast of easter to be as ancient as the apostles , among other arguments he brings one from the lords day , in these words . but we have a more sure ground then all these . the lords day hath testimony in scripture : i insist upon that that easter day must needs be as ancient as it . for how came it to be the lords day , but that as it is in the psalm , the lord made it ? and why made he it ? but because the stone cast aside ( that is christ ) was made the head of the corner ? that is , because then the lord rose , because his resurrection fell upon it . where he plainly affirmes , the lords day to be so made , by the lord himself and that because christ rose upon that day . now for the other point , that the jews sabbath was ceremonial , and abrogated by christs death , is proved at large by his speech in star-chamber against trask , published inter opera posthuma , where among other things he speaks 〈◊〉 . the apostle ( inter alia ) reckoning up diverse others concludes with the sabbath , and immediately upon it addes ; which all are but shadows of things to come , ( sabbath and all ) but the body is christ. the body had , the shadow to vanish ; that which was to come , when it is come , to what end any figure of it ? it ceaseth too . that to hold the shadow of the sabbath is to continue , is to hold christ the bodie is not yet come . it hath been ever the churches doctrine , that christ made an end of all sabbaths by his sabbath in the grave . that sabbath was the last of them , and that the lords day came presently in place of it . dominicus dies christi resurrectione declaratus est christianis , & ex illo caepit habere festivitatem suam , saith augustine , the lords day was by the resurrection of christ declared to be the christians day , and from that very time ( of christs resurrection ) it began to be celebrated as the christian mans festival . for the sabbath had reference to the old creation , but in christ we are a new creature , a new creation by him , and so to have a new sabbath , and vetera transierunt , no reference to the old , we. by whom he made the world ( saith the apostle ) of christ. so two worlds there were . the first that ended at christs passion ( saith athanasius ) and therefore then the sun without any eclypse went out of it self . the second which began with christs resurrection , and that day initium novae creaturae , the beginning ( and so the feast ) of them that are in christ a new creature . it is diduced plainly . the gospels keep one word all four , and tell us christ arose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , una sabbatorum , ( that is , after the hebrew phrase ) the first day of the week . the apostles , they kept their meetings on that day , and s. luke keeps the very same word exactly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to exclude all errour ) on that day they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , held their synaxes , their solemn assemblies , to preach , to pray , to break bread , to celebrate the lords supper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lords supper on the lords day : for these two onely ( the day and the supper ) have the epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dominicum , in the scriptures to shew , that dominicum is alike to be taken in both . this for the practise then . if you will have it in precept . the apostle gives it ( and in the same word still ) that against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day of their assembly , every one should lay apart , what god should move him to offer to the collection of the saints , and then offer it . which was so ever in use : that the day of oblations : so have we it in practise and 〈◊〉 both , even till socrates time , who keeps the same word still . 〈◊〉 . . cap. . this day , this 〈◊〉 〈◊〉 , came to have the name of dies dominicus in the apostles times , and is so expressely called then , by saint john in the revelation . revel . . . and that name from that day to this hath holden still , which continuance of it from the apostles age , may be deduced down from father to father , even to the council of nice and lower i trust , we need not to follow it , no doubt is made of it since then , by any that hath read any thing . i should hold you to long too cite them in particular , i avow it on my credit , there is not any ecclesiastical writer , in whom it is not to be found . ignatius , a whom i would not name , but that i finde his words in nazianzen , b justin. martyr c , dion , sius bishop of corinth , d in euseb. lib. . irenaeus e , clemens . alexandr f . tertull g . origen h , cyprian i , every one . and that we may put it past all question , justine martyr , who lived in the very next age to the apostles , and tertullian who lived the next age to him , both say directly , 〈◊〉 solemn assemblies of the christians were that day ever , on sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith justine , die solis , saith 〈◊〉 , and leave the 〈◊〉 to their saturn : ( either in their apologies , offered by them to the emperours ) justine made two , in his second : tertullian but one , the sixteenth chapter of his : that of the true day there can be no manner of doubt . a thing so 〈◊〉 , so well known , even to the heathen themselves , as it was ( in the acts of the martyrs ) ever an usual question of theirs ( even of course ) in their examining . what ? dominicum servasti ? hold you the sunday ? and their answer known ; they all aver it . christianus sum , intermittere non possum , i am a christian , i cannot intermit it , not the lords day in any wise . these are examples enough , i will adde but an authority and a censure , and so end . the authority i will refer you to , is of the great athanasius , great for his learning , for his vertue , for his labour , and for his sufferings , but above all , great for his creed . tertullian had written a book de cibis judaicis , ( which we have ) so another de 〈◊〉 judaico , which we have lost , but it is supplied by athanasius his book de sabbato & circumcisione ( for he puts them , and so they must go together , circumcision and the sabbath ) in which he is so clear and so full , for the abolishing of the 〈◊〉 day , and the succeeding of the lords day in place of it , as no man can wish more , and the treatise is no long one neither . now as in the other of meats , so in this will i end with censure . it is of the councel of laodicea ( more ancient then the first of nice ) and of so special account , as we finde it cited by s. basil : nay , as we finde four of the canons made in this council , taken out of it , and transferd and made four of the canons of the great council of nice , such was the authority it was had in . it is in the twenty ninth canon , and of the authentical great book acknowledged in that of 〈◊〉 the . thus it is , that christen men may not 〈◊〉 , or grow 〈◊〉 , that is , not make the sabbath or saturday their day of rest , but they are to work that day ( this comes home ) giving their honour of celebration to the lords day . and if any in this point be found to 〈◊〉 , let them be anathema a deo & christo , to god and christ both . thus far this learned 〈◊〉 ; by which discourse made and penned in his latter years , it appears fully what his opinion was in this point of the sabbath , and how his meaning is to be expounded in this point of the morality of the day . see more of this subject in the third chapter , per totum . there is here besides in the commandment another word [ remember ] which because it is properly of a thing past , it referreth us to some time or place before : and there is no mention of the sabbath but in two places before : the one of them is in exodus , but that is not the place here meant : for god in the end of the commandment adding [ god 〈◊〉 it , &c. ] referreth us to that other place where those words are ; namely to , genesis . . and by this occasion falleth in that first question about the morality of the day : many think the sabbath is meerly a ceremony , and are perswaded that it is so , and therefore hold , that men are not bound to sanctifie it since christs time , it being abrogated by him . in answer whereto we are to follow our saviours rule , who in the case of polygamie , bids us inquire how it was ab initio , from the beginning , to call it to the first institution : for the first institution is that which will inform our judgements best , and the first end which appears by the institution is the true end . a thing is not said to be meerly ceremonial , if a ceremonial use or end be annexed to it , for then scarce any of the ten commandments but should be ceremonial , for they have many of them some ceremony annexed to them . but that is to be accounted ceremonial whose first and principal end is to be a ceremony , and to type out something , which this day of rest cannot be said to do . the reason is , because paradise and mans perfection cannot consist with ceremonies , a ceremony cannot agree to the state of mans innocency . this is to be understood of such ceremonies as had reference to christ as a redeemer , and so the ensuing words expound these , for otherwise ceremonies which have a moral signification , or were instituted for other ends might stand with mans estate in paradise , for what was the tree of life but a ceremony . and the reason of that is , because that before there was a saviour , there could not be a type of a saviour , as ceremonies were ; and before there was sin , there needed no saviour : and so consequently needing no saviour , there needed no ceremony , and needing no saviour , nor ceremony , it could not be ceremonial . but this was it , that adam ( having in the six dayes a natural use in his body of the creatures ) should for the glory of god on the seventh day have a spiritual use and consideration of them in a more special manner . and although there might be a worship performed to god on other dayes , yet that it might be more solemn , publick , and universal , and the heart of man more free from distraction , and wordly avocations , god therefore would have a speciall day dedicated to his honour and service , wherein the creature should solemnly performe his homage to the creator , and this was the first generall end , though other ends were after added : as in deuteronomie it pleased god to adde this reason , that the people should remember their delivery out of egypt , but this was but finis posterior , a particular and after end , and accessory . and it were well if we might adde to our dayes of rest the memory of benefits received . and in exodus god yieldeth a reason taken from a politick end , that our family and cattel may rest , and return more fresh to their labour . and if any will say , that besides these ends , there was prefigured by this rest , that rest we shall have from sin ; it s true , but yet that is but an accessory end . as in the sacraments of circumcision and passeover , besides the general ends of their institution , which were to seal and signify gods preventing and following grace , there were other ends typical and accessory : as that of circumcision did signifie the circumcision of the heart , and the passover the sacrifice of christ offered upon the cross . in which respects , though those two sacraments are abolisht , yet the sacrament of initiation , and another of our confirmation in grace are still continued , to wit , baptism and the lords supper , according to the general ends of the two former sacraments , which ends do still remain . so though the sabbath or seventh day from the creation be ceased , yet there is another day still remaining , because the end of keeping a day is immutable from the beginning , to wit , that god might be honoured by a solemne and publick worship . this reason of it self is so forcible and plain , that without bringing in a manifest absurdity it cannot be denyed and avoided . when they see these ends carry us to the institution , and that in paradise where no type or ceremony was , they seek to avoid it by saying , it s true , that god sanctified it in paradise , but adam never kept it , neither was it kept till immediately before the law was given : which may seem to be a very absurd thing , that god should sanctifie a thing two thousand years before it was to be put in practise . this is like to that assertion of those hereticks , that held , the materia prima to be made by god many years before the world it self , and that it abode by him , till the world was made . but they are confuted by the fathers thus , that no wise man will make any thing to be many years by him , before he shall have occasion to put it to any use . and therefore much lesse would god bless this day before there should be any use of it : to make rem ante usum . . we must understand , that god in deuteronomy seemeth to make a distinction between ceremonies and the moral law , deuteronomy . , . as , that the one proceeded from himself immediately : the other by the ministery of moses , so also deuteronomie . . . again it breeds confusion , and breaks order ( a thing which god misliketh ) if any thing meerly ceremonial and not in some sort moral should be placed among the ten commandments . one of the fathers upon the words [ nunquid & saul 〈◊〉 inter prophetas ? is saul also among the prophets ? ] saith , that saul being no prophet by profession , est heterogeneus , of another kinde , and an irregular person among the prophets : so it will fall out to be against order , for a meer ceremonial precept , to stand in the midst of moral commandments . for every ceremony or type of the law , is as it was a foretelling of something in the gospel ; so it must be referred to the gospel , as the shadow to the body . and indeed no typical ceremonies are in their own nature , for the type or ceremony is to cease when the substance comes , as the shadow when the body appears . but this commandment for the substance of it , continues in the time of the gospel . . thirdly , this being a principle , that the law of moses ( expressed in the decalogue ) is nothing but the law of nature revived , and the law of nature being a resemblance of gods image . if we say this precept is in its substance ceremonial , then we must also say , that in the image of god something is ceremonial , not to abide , but for a time onely : but all things in him , and in his image are eternal according to his nature . . in the law of grace , christ delivering the sum of the ten commandments to the scribes and pharisees , thou shalt love the lord , &c. there 's no question , but that it is the sum of the decalogue , and therefore therein is included the religious observation of the sabbath , and so it will be for the substance moral , as the love of god is , in which it is contained , or else our saviour had delivered an imperfect sum . . again , it is dangerous to hold , that any precept in the decalogue is ceremonial : for by this the papists ( as parisius and politianus ) will bring another of them to be so , and will say , that the second commandment concerning images is ceremonial , and then why not three as well as two , and so four and five , and all . the best way therefore to hold the duties eternall , and to keep them without blemish is to deny that any of these ten precepts is ceremonial in the substance or nature of the commandment , but that they are plainly moral . . to come to the time of the gospel . we hold that all typical ceremonies of the law are ended and abrogated by christs death . then if the day of rest be not abrogated by his death , it is not a meer ceremony or ceremonial . and that it is not , is plain by our saviour himself for his denouncing the destruction of jerusalem bids them pray that their calamity fall not in the winter , nor on the sabbath day : now we know that jerusalem was destroyed many years after christs death , when all ceremonies were ended . therefore if christ knew that the sabbath as a ceremony should be wholly abrogated by his death , his counsel might well have bin spared , that they should pray that their flight might not be on the sabbath day , matth. . . which if it had been quite abolished , should have been no day . again in things meerly ceremonia ' , there is not commutatio , a change , but abrogatio , an abrogating of them wholly : but we see in this matter of the sabbath , there is commutatio , not abrogatio , the lords day is appointed instead of the sabbath ; but no total abrogation of the sabbath . thus the seals of the covenant though they had something typical , yet being in their general nature moral , therefore they are changed , but not quite abrogated , whereas in things meerly typical , there 's no maner of commutation , but they are clean taken away : for christ having broken down the partition wall , ephes. . , . hath wholly taken away the law of ordinances , &c. but it is manifest , that instead of the jews seventh day , another seventh day was ordained in the apostles dayes ; therefore as the ministery and seals of the covenant , and the chief place of it , to wit the temple , were not abolished but changed , as having a moral 〈◊〉 in them ; so also was the day of the covenant ; for we read . acts . . that the 〈◊〉 and disciples came together on the first day of the week , to hear the word , and to break bread , and in corin. . . the apostle wills them in their meetings on the first day of the week to lay aside for the poor , and revel . . . it is plainly called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lords day . so that we see in the whole time of the apostles it was not taken away , but changed by them , and therefore cannot be a meere ceremonie , nor of the nature of the types of the law. but when the old covenant ceased , then ceased the ministery thereof : the priesthood of levi was changed , and given to choice men of all tribes , and instead of it is our ministery . and as the seals of the covenant ceased as of circumcision and the paschal lamb , and in place thereof came our sacraments of baptism and the lords supper : so the day of the old covenant is taken away , and instead thereof is put the lords day , none of them in the first end being ceremonial , but having a continual use , and to last as long as the church militant . the reasons which might seem to have moved the apostles to change this day may be fitly taken from the institution of the sabbath in the time of the law . for as then nothing was more memorable then the day of the creation : so when it pleased god that old things should cease , and that there should be a new creation , and that there was a benefit , that did overshadow the former , the benefit of redemption ; therefore when that was accomplished by christs resurrection , from that day we celebrate the memorial of it on the first day of the week , and whereas that other great work of the sending the holy ghost , which was fifty dayes after , concurd on the same day , whereby that inestimable benefit of sanctification and speaking with strange tongues was conferred upon the church , and because the memory of the benefit of the creation may also be kept on the first day of the week , as well as on the last . hence we may see upon what great reasons this day is establisht , wherein do concur the three special works and benefits of the three persons to be for ever thankfully remembred , viz. that of creation by the father , redemption by the son , and sanctification by the holy ghost . and so much for the clearing of that point . ¶ chap. iii. additionall considerations upon the doctrine of the sabbath , laid down in seven conclusions . . it is certain some time is to be set apart for publick worship , 〈◊〉 by school-men , canonists , and reasons . . certain that the law of nature doth not dictate the proportion of seven or any other in particular . . it is most probable that the seventh day was appointed by god from the beginning , as a day of publick worship in memory of the creation , and did oblige all mankinde : though the symbolical or typical rest afterwards was enjoyned to the jews onely : this proved from scripture , fathers , jewish doctors , late divines , reasons , &c. how the fathers are to be understood that deny sabbatizing before the mosaical law. . the lords day is of divine institution , proved by scripture , fathers , publick declarations of the church , edicts of princes , canonists some school-men , late divines . the fourth commandment is in force : for the moral equity , that at least a seventh part be given to god ; literally it requires onely the seventh day from the creation , not a seventh day . the day altered by the apostles by special authority . . the rest of the jewish sabbath partly moral , which continues still : partly symbolical , which is expir'd . how the rest of the lords day differs from the rest of iewish sabbath , rest from ordinary labours forbidden by god , but the special determination left to the church . how the lords day succeeds the sabbath . . the sabbath kept with the lords day by the primitive christians till the council of laodicea was not in a jewish manner . the whole doctrine of the sabbath and lords day handled in seven conclusions . for the more cleare understanding of this point of the sabbath , and of the reasons which are here produced , and of this discourse upon that subject , i shall briefly lay down that which i conceive most agreeable to the truth , in certain propositions or conclusions distinguishing things certain from such as are onely probable , and submitting , all to the iudicious and learned reader . . it is certain that some time ought to be set apart for publick worship , and that this is required by the law of nature , which dictates to every one , that as god ought to be worshipped , so some special time must be set apart for that imployment : and therefore as when god created the world , he is said to have concreated time with it , so when he commands a publick worship , he commands withall some time for that use , without which it cannot be performed ; and therefore it is confessed by all divines ancient and modern , and by men of all professions ( except familists and such fanatick spirits ) that some time ought to be set apart for holy duties , as due by the immutable law of nature morale est quantum ad hoc , quod homo 〈◊〉 aliquod tempus ad vacandum divinis &c. saith aquinas , secunda secundae q. . it is moral , that every man depute some time for religious duties ; and with him joyntly agree all the rest of the schoolmen , modern divines and others . the very law of nature , saith our learned hooker , requires no lesse the sanctification of times , then of places , persons , and things ; for which cause it hath plased god heretofore , as of the rest , so of times likewise to exact some part by way of perpetual homage . and so we finde the heathen , which had no other then the law of nature to direct them , had their solemne feasts and set dayes appointed for the worship of their supposed deities . this therefore i lay down as certain because questionedby none , . i conceive it to be likewise certain , that the law of nature doth not in particular dictate , what day or time ought to be set apart for publick worship , but that the determination of the time or dayes in special , is from positive laws , either of god or men , and therefore that the limitation of a seventh day , or the th day from the creation , or any other particular proportion cannot be deduced necessarily from any natural principle , but must be referrd to some positive law either divine or humane . this appears in that there can no natural reason be given , why one day more then another , or why a seventh rather then a sixth , or eighth , should necessarily be consecrated to god , all dayes being in themselves alike , and none in themselves more excellent then others , those things which are natural , and simply or purely moral , are evident to all by the light of nature , or may by necessary consequence be deduced from some principle which is evident , such laws concern things good or evil in themselves ; and therefore do immutably binde all persons in all places alike : but the limitation of a special day is not , it is neither a principle evident in it self , nor can by necessary consequence be derived from any such principle , and therefore cannot be referred to any natural law or dictate of reason . therefore not only the schoolmen generally ( nemine contradicente ) with the casuists and canonists , but the most modern divines , some few excepted , do generally agree in this , as well as in the former conclusion ; and though some make the observation of the lords day under the gospel to be unchangable , and so in some sort moral , as the sabbath was under the law ; yet this they ground not upon any natural law , but upon positive divine law : and those that seem to make it a dictate of nature , mean nothing else , but that there is a congruity in reason , and that this time being fixt by christ is unalterable by any humane power . the reason given by some , why a memento is prefixed before the fourth commmandement , and none else , is because that nature doth not dictate any particular day , and therefore men need to be put in minde of the day appointed by god. filencius tract . . cap. . n. . ex thom. . . q. . a. . & . . q. . a. . ad . . bonavent . richard . & aliis in . sent. dist. . and before them s. chrysost. saith , that the sabbath is a precept not made known to us by our consciences , as the other precepts are , and that god therefore gives reasons of this , as because he rested the seventh day , and because they were servants in egypt , &c. whereas in those that are purely moral , as , thou shalt do no murther , &c. he gives the precept barely without any reason at all , and that because our consciences had taught us this before , and because he speaks to those that knew reason sufficient . tom. . p. . edit . savil. . it is probable that the seventh day was appointed by positive divine law , from the begining , as the day for publick worship to praise god for the creation of the world , &c. and so did oblige all mankinde ; though as a sabbath or day of symbolical rest , it was afterward particularly given to the jews by moses . for it is the opinion not only of some jewish doctors , but of learned men among our selves , that in the h commandment , the sanctifying of the seventh day , and the rest then commanded , are several distinct things , and that the first refer to the creation of the world , as the cause ; the other to the egyptian bondage out of which they were delivered , and that therefore the one belonged to all men , the other onely to the jews , for which cause the sabbath is said to be a signe between god and them , exod. . . of which opinion seem to be irenaeus lib. . cap. . and euseb. hist. . cap . and thus that of genesis . of gods blessing and sanctifying the seventh day , may be expounded cleerly and litterally without any forced interpretation , that god did then sanctifie and appoint that day to be kept holy by a joyful remembrance of the creation , and by other holy duties solemnly to be performed to him as creator of all , that being the birth day of the world , † which god the lord of all would have observed ; as princes , who appoint the birth-day of their sons to be kept by their subjects . for though i know diverse learned men * , both ancient and modern do otherwise expound the words , either of gods sanctifying the day in himself , by a rest or cessation from those emanations of his power and goodnesse , or by destinating the day to be observed afterwards , or that the words are spoken by anticipation , viz. that moses writing that history after the sabbath was given , saith that gods resting on the seventh day , was the cause why afterwards , viz. when the law was given , he sanctified that day ; yet the other exposition seems to be more cleer and genuine , that the sanctification by holy duties was commanded then , and that the rest from all labours was one of the ceremonies given afterwards to the jews . and to this those words of moses , deuter. . . seem to relate : when after the commandment of sanctifying the sabbath day , he addes , as the lord thy god hath commanded thee , to wit , long before from the beginning of the world , and in exod. . i take the same to be the meaning of the words ( the seventh day is the sabbath of the lord thy god ) that is , the day consecrated to god from the beginning . therefore 〈◊〉 collects from those words in job . . . where wast thou when i laid the foundations of the earth when the morning stars sung together and all the sons of god shouted for joy ? that upon the seventh day when the world was finisht , the angels , who who are stiled the sons of god kept the sabbath . and though i will not peremptorily affirme that the angels kept it , yet i take it to be very probable , that the people of god , the patriarches and other holy men as they had publick sacrifices and forms of worship , so they had some set times for the ordinary performance thereof , which is most likely to have been on this day , it is hardly credible that in the time of enoch men should separate themselves from the sons of cain , by calling upon the name of the lord ( that is by some publick worship , and as learned drusius thinks by some publick forms or liturgies ) without some set and solemn time for the performance thereof . and calvin himself ( though far from the sabbatarian errors ) yet thinks , that the frequent sacrifices performed by abraham , and the other patriarches , were usually upon this day , and therefore concludes it probable , that the sanctification of it was before the law. and seeing there never was any nation in the world , but had some certain and set dayes for their religious exercises , can it be imagined , that the people of god for those many hundred years before the flood , and after , even when they were grown into great multitudes in egypt , when they lived for divers hundred years , should all that time be without any certain time when to worship god , that they should have their sacrifices , their priests viz , the eldest of the family their altars , and consecrated places , their tithes which was gods portion , ( appointed by divine positive law from the beginning , as may be elswhere proved ) and yet have no certain dayes for solemne worship this seemes to me altogether incredible especially if we consider that it is morally impossible , that religion should long continue and be preserved among any people without some certain time for the publick exercise thereof . and therefore though there be no expresse mention of any such dayes , yet i make no question but they observed some , and if any , then surely this day . besides , the ceasing of the manna to fall upon the seventh day , for some time before the law was given , is an argument that the sabbath was known before as a day sacred to god , though it begun then first to be kept as a day of rest , which was afterwards prescribed by a law . and hence it was that some relicks of this day were found among the heathen ( though much obliterated because not written in their hearts by nature ) and a high esteeme they had of the seventh day , as appears by clem. strom. . euseb. praepar l. . c. . who out of hesiod , mencions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux septuma sancta septius adv. appi. l. . circa finem & philo de die septimo , shew that there was no nation so barbarous but that they honoured the seventh day , and that it was the holy day not for one nation but for all the world . the same is gathered from homer and callimachus by clem. alex. strom. . the like we finde in theophilus ant. lib. . ad autolicum , suetonius in tiberio . philostratus l. . c. . dion . carthus . l. . lucian , tibullus , and others . and wheras iustine martyr , tertullian , and others of the fathers say often that before the law holy men pleased god without keeping the sabbath ; they understand by sabbatizing , not the publick praise and worship of god , but the jewish rest upon the sabbath , which its true was proper to them and symbolical , and was not observed by the patriarchs . and that they mean this may gathered from tertull. l. . contra marcion . hoc priviliigium donatum sabbato a primordio , quo dies ipse compertus est , veniam jeiunii dico , where we see he derives the sabbath as a day of rejoycing from the beginning of the world , and thereupon grounds the custom of not fasting on that day : and yet the same man denies , that the patriarchs kept the sabbath , that is , the jewish symbolical 〈◊〉 . . the fourth conclusion , which i shall propound likewise as probable at least is , that the lords day which the christian church observes instead of the sabbath is of divine institution , that as the seventh day from the creation was instituted by god himself , by a positive law obliging all the world , so the lords day is by positive law obliging all christians to the end of all the world , instituted by authority from christ , who changed the day by his resurrection from the seventh to the first day of the week , and that the apostles published and ordained it , not as ordinary rulers and gouernours of the church , but as speciall extraordinary legates of christ , by order from him ; and therefore the church now hath no power to alter this day . this assertion follows upon the former ; for if the sabbath was instituted by god before the law , and did oblige all mankinde , as we have shewed already for the essential part of it , as a day of publick worship and praise to the honour of the creator and that the ceremonial and symbolical part by a typicall rest from labour was that ' which properly concerned the jews , then it wil necessarily follow , that the sabbath onely in this latter respect expired at the death of christ ; and that the other part , which was the observation of the seventh day as a day of publick praise in honour of the creatour of all , having no reference to christ , ( for wherein did the observation of a certain day for divine worship typifie christ or his benefits ? ) but being grounded upon moral reasons , and not given onely to the jews , ought to continue still , unlesse it were altered by the same authority , to wit , divine : and therefore the day being altered de facto , as appears by the perpetual practise of the christian church , to the first day of the week , it will clearly follow , that this could be done by no lesse then divine authority , and so the observation of the lords day may be truely said to be jure divino , as enjoyned by him who is lord of the sabbath , and therefore had power to alter the day ; which he did by his apostles . neither is it needful ( which some vrge ) that a cleere precept of christ should be brought for this out of the new testament . it is sufficient , if by necessary consequence it can be deduced from scripture : and though in matters of faith , which are of absolute necessity to salvation for all to know , it may be granted , that they are all expressed in scripture ; yet for other matters that concern the discipline , order and government , of the church , it was not necessary to have them expressed in writing ( though many of them be occasionally mentioned ) it was sufficient , that they might be known by the daily practise of the church , wherein every one might read them written in large and capital letters : which universal practise and traditio of the church in these matters he that shall denie or question , may by the like reason question the authors and number of the books of canonical scripture , and whether they were written by men divinely inspired , and so by consequence may question the authority of the scripture it self , which is conveyed to us no otherwise , then by the universal and catholick tradition of the church . besides how dangerous it is , that the publick exercise of christian religion , should depend upon so week a foundation , as authority humane , wch may alter its own constitutions , & is subject to manifold errours , i leave to the prudent and judicious christian to consider . the lords day then i conceive to be grounded upon divine authority , not onely in regard that all authority is from god , and so divine ; for so all humane laws might be said to be by divine authority : for it is true which learned breerewood saith , there may be divine authority for humane decrees : and as molina saith well , licet quae a regia & aliis legitimis inferioribus potestatibus rite praecipiuntur sunt de jure positivo , quod tamen illis , post quam it a constitutae sunt pareatur , est de jure divino , — cum legitime omnes potestates a deo sunt , deique vices suo ordine tenent , dumque illis obedimus , earumque precepta servamus , deo pariter in illis paremus , deique praeceptum & voluntatem exequimur : though the commands of kings and other inferiour lawful powers are onely by positive law , yet that their constitutions be obeyed is by divine law ; for all lawful powers are from god , and are his deputies in their order , so that when we obey them , and keep their commandments , we do also obey god in them , and fulfill his will and commandment . but i mean by divine authority , that which is immediately divine in regard of the subject , god , or christ himself , who ordained and appointed this day , though it were publisht to the world by the apostles , as the messengers of christ , as they publisht the gospel , and those things for which they had commission from christ. it is true that the apostles instituted other things as ordinary governours of the church , which are in themselves changeable , as cannot be denied , as their orders about widows , saluting with a holy kisse . and the like , which are now antiquated . but that the lords day was not of this latter sort , but of the former , besides the former reasons , which are stronger then any i have seen to the contrary , may be likewise evinced by the testimony of the church , and of the most learned and eminent doctors of it in several ages , whose testimony in matters of fact and things of this nature , is the best way that i know to prove what is not cleerely and evidently set down in scriptures , and that wherein the conscience may most safely rest . that text of psal. , . this is the day which the lord hath made let us reioyce and beglad in it , is generally by the fathers applied to the lords day , as made or instituted by the lord ; so among others , athanasius , ambrose , chrysostom , augustine , expound it . justin martyr in , aponl . antonim . saith apostolus a christo 〈◊〉 〈◊〉 celebritatem accepisse , that the apostles received from christ himself the celebrity of this day . athanasius saith 〈◊〉 sabbati dominus in diem dominicum transtulit , that the lord himself hath transferred the solemnity of the sabbath to the lords day hom. de semente , and in the forementioned hom. upon these words , all things are delivered to me by my father , infers the lords day to be of divine institution cyrill l. in john cap. . speaking of the apparitions of christ upon this day , saith , that christ thereby sanctified this day for solemne assemblies . chrysostom on gen. . . saith , here god from the beginning intimates this doctrine to us , to lay aside and separate one day in every week for spiritual exercises . saint augustine epist. . seems to say the same , that the lords day was declared by the resurrection of christ , & ab illo not ab illa , caepit habere 〈◊〉 〈◊〉 , from him ( that is , from christ ) it began to be made a festival . lactantius and others tell us , that the primitive christians expected christs returne to judgement on that day by general tradition , which shews , they thought it unalterable , and so no humane constitution . besides particular testimonies we have the publick testimony of the church in her canons generally received in the the christian world . cap. 〈◊〉 feriis , where it is , said , tam veteris quam 〈◊〉 testamenti pagina septimum diem 〈◊〉 〈◊〉 〈◊〉 , that both the old and new testament have appointed the seventh day for mans rest . in that famous constitution of leo the emperor & 〈◊〉 . . for the keeping of the lords day , it is said , we ought not to encroach upon that one day which god hath chosen for his own honour . among the canonists some of the chief are expressly for the divine right of the lords day ; as abbas panormit . in c. , de feriis anchor . and others : and of the latter canonists , 〈◊〉 at large proves the festivtiy of the lords day ab apostolis divina institutione edoctis 〈◊〉 fuisse , that it was appointed by the 〈◊〉 instructed therein by divine institution variar 〈◊〉 . l. . c. . n. . and that to make it a humane institution were nimis indecorum , wch he makes to be the opinion of some men , and not generally received . and though most of the schoolmen following aquinas herein make it onely an ecclesiastical constitution of the apostles , ( which they do upon this ground , that christ gave no special precepts but onely about faith and the sacraments , which if it could be here insisted upon might ealsiy be proved false ) yet even of them some are for the divine right , as augr. l de verbo feri . e. ss . . and sylvest . verb. dominica , who affirmes it to be the common opinon in his time and for the rest who are for the jus ecclesiasticum , diverse of them say , that though the day be absolutely alterable , yet morally and practically it is immutable , because this change can never be put in practise , as suarez saith , and that it is so fixed and deeply rooted , and so agreeable to right reason , that it can never be changed ob defectum causae , because there be no such cause to change it , as there was to fix it on this day , and that therfore the holy ghost would never permit the church to change it , because such a change could not be for edification , so fileucius tract . ' . cap. . n. . . and ballarmine saith , 〈◊〉 divinum requirebat , ut 〈◊〉 dies hebdomadis dicaretur cultui divino , that by divine right one day of the week ought to be consecrated to divine worship . decultu sanct . lib. . cap. . de die dominico . if we come lower down , divers eminent divines of the reformed churches go this way , ( though its true , that both of luthers and calvins followers some seeme to encline to the other opinion ) as peter martyr loco citato , junius in his notes upon 〈◊〉 , in cap. . apol. and in his lectures on gen . piscator in apoc. . . tylnus syntag . loc . . p. . to whom diverse others may be added . if we come to our own church the homily of the time and place of prayer is full and copious , expressely affirming and that often , that god hath commanded the observation of the sunday , or lords day : which being the publike voice of the church ought in points doubtful to have so much weight with every son of the church , as to turn the scale , when it hangs in aequilibrio ; to which we may adde our learned author , that great light of this church , in the places forequoted , and that judicious and 〈◊〉 hooker , that malleus schismatieorum , who is very peremptory in the point , as having studied it throughly , eccles. polit. lib. . n. . to whom may be added , doctor fullk on revelation . doctor hackwell : 〈◊〉 , with many others of great learning and judgement ; not to mention that rabble of our disaffected clergie , whose schismatical and factious practises , together with that ignorance and pride , which is generally seen in most of them , and their jewish principles , which they go upon , may justly render their judgements suspected , so that their authority can be of little weight with judicious , pious , and peaceable men ; and therefore i should suspect this opinion , if it were not 〈◊〉 by better reasons and authority then these men bring . now to these reasons and testimonies , if we adde , how christ honoured that day with his resurrection , his apparitions to his disciples after : and sending the holy ghost on that day : the practise of the apostles and the first christians , having their religious meetings on that day , the title of the lords day , which it had given in s. johns time , together with those high titles and encomiums of the day , given by ignatius , chrysostome , athanasius , 〈◊〉 , s. augustine , leo , and others of the fathers , calling it the queen and princesse of dayes , the royal day , the most holy festival , the first and chief of all dayes , the venerable day , &c. we may well conclude , both that it was the will of christ , that day should be kept holy to him , and that the church esteemed it no lesse then divine , not a humane constitution . . fiftly , concerning the fourth commandment , whether it be in force , or what we are tied to , by vertue of the fourth commandment , i answer . . it is certain , there is a moral equity in the fourth commandment , which extends to us under the gospel , viz. that some time be set apart for publick worship , and that not lesse then a seventh part ; for if god thought it fit in his wisdom to require a seventh part before christs coming , in all reason , we that live now after his coming , ought to give him as much at least , we having received greater benefits then they that lived before christ by christ now exhibited ; and having better and clearer promises with a greater measure of the 〈◊〉 . now ordinarily given , so that a greater measure of mortification to the world is now required , and therefore we ought as little , or rather far lesse then they to minde worldly affairs , and to have our thoughts more raised up to heavenly things . in regard of which moral equity , this precept extends to all times and persons , and is therefore put among the other commandements which are purely moral , and so retaines its power of obligation , and therefore the church hath just cause to retain it in the liturgie , and by that usuall antiphona at the end of this commandment , as well as of the rest ; to pray , lord have mercy upon us , and encline our hearts to keep this law. . secondly , in regard of the particular day litterally enjoyned by this commandment : it is certain it doth not oblige any since christ , for the special day here required , is the seventh from the creation , not a seventh day in general , ( as some without any ground affirme ) but that seventh day in special which was then observed , which was no other then the seventh from the creation , for though the first part of the commandement specifies not the day , but requires onely to sanctifie the sabbath , yet the reason added doth plainly limit the day to the seventh day from the creation , and cannot be extended to the lords day without manifest absurdity , for who would not think this reason ridiculous , god made heaven and earth in six dayes , and rested on the seventh , therefore we ought , in imitation of him , to rest on the first day when he began to work , besides that the text saith expressely , that the lord blessed the seventh day and hallowed it , that is , not a seventh day , but that seventh day , viz. the seventh from the creation . and therefore those who would ground the lords day upon the letter of the fourth commandment , must of necessity fall into judaisme , and observe the saturday sabbath , which was the errour of brabourn and 〈◊〉 who were censured , the one in the high commission ; the other in star-chamber , and were learnedly confuted by two learned bishops , of winchester , and eli , the one in a speech in star-chamber , now extant ; the other in a full tract of this subject . but though the day be altered from the last to the first day of the week , yet i do not therefore say , that the seventh day from the creation was ceremonial , or expired as a ceremony at christs death , as is commonly said by some divines , for wherein could the keeping of a seventh day typifie christ or his benefits , but it was observed as a positive law , yet of divine institution ; and being no natural law , but depending upon gods will and pleasure , might therefore by the same authority , when the new creation was finished by christs resurrection , ( which overshadowed the first creation ) be altered to another day in memory of that greater benefit , and so accordingly it was . . concerning the rest observed by the jews , it is certain t was partly moral , and partly ceremonial ; moral in regard that the duties of publick worship , cannot be performed without a cessation from other labours ; and ceremonial as it looked backward , and forward ; backward as a signe of gods rest after the creation , and of their deliverance out of the egyptian servitude : forward as a type of christs rest in the grave , hebrews . of our rest from the servile works of sin in the time of grace , as s. augustine faith , and of the eternal rest in heaven , 〈◊〉 . besides all which , it was also a signe to distinguish them from other people , exodus . . now for the rest required of us on the lords day , it is not the same with that of the iews , but differs . . because rest is now required onely in reference to the holy duties , which cannot otherwise be performed , not for it self , as if it were pleasing to god , or the works of mens callings unlawfull , but that they might give way to works of a higher nature , to sacred duties , which if they be not performed , the rest is a meere mockery , sabbatum asinorum : whereas the rest of the iewish sabbath was required for it self , they were to rest in their rest ; and hence it was , that the iewish sabbath is reckoned by s. paul among the shadows that vanisht at christs coming , and the fathers generally make the commandment of the sabbath ceremonial , which if any should now observe , he should thereby revive judaisme , and in effect deny , that christ the body is come ; as s. augustine in the place alledged , and elsewhere . quisquis diem illum 〈◊〉 observat , 〈◊〉 litera sonat , carnaliter sapit ; whosoever observes that day according to the flesh , is carnally wise : and hence it is , that generally the fathers 〈◊〉 to call the lords day , by the the name of sabbath ; for we shall hardly finde in any ancient writers the lords day called the sabbath , till some of late in our church sprung up , who usually stile it by that name against all antiquity and reason : whom some others of learning have 〈◊〉 followed , being carried by the stream , and not foreseeing the evils that have since followed , and were then intended by those men . . another difference which follows from the former is , that because the rest now is not required for it self , but as it may further holy duties : therefore it is not so strictly required of us as of them . they might not do some works , which were neither against 〈◊〉 or charity , they might not kindle a fire , or dresse meat , or bury the dead on that day , which no doubt are now lawful ; and the reason is , because their rest was symbolical and figurative , and therefore that it might the more exactly answer to the thing figured , must be the more exact : for as bellar. saith , figurae 〈◊〉 esse 〈◊〉 , alioquin non bone significant , figures must be exact , else they do not well represent the thing signified . now if any shall ask what labours and works we must abstain from , and how long seeing to rest onely in the time of publick worship may seem to be enough in reference to the performance of holy duties . i conceive it the most probable answer , that herein we must be directed in particular , by the laws , canons , and customes of the church wherein we live , and that by divine law , as the sanctifying of the day is required in general , so the resting from our ordinary labours in reference to that end , is onely required in general by the law of god , but the particular determination , of what works , and how long , and in what manner with 〈◊〉 circumstances , of which no general law could be so fitly given , is left to the bishops and pastors of the church , for as god hath commanded publique worship , by prayer , and praises , &c in general , but the modification of it , for form , order , time and manner of performance , hath been left to the church , who hath alwayes ordered these things , and altered them as there was occasion : so for the abstinence from labours , what rest may be necessary not onely in the time of publick duties , but before and after , as preparatives thereto , and means of better profiting thereby , by meditations and other exercises ; and for the more solemnity of the day , for these , and the like , i do not finde that christ hath given any particular rules , but that every one is herein to submit to the canons , and orders of the church , and to conform himself thereto , and that this conformity in obedience to god , who requires us to hear the church , and obey our pastors , is acceptable to god : and therefore those that will not rest herein , but look for particular directions out of scripture for every thing , which indeed they cannot finde , by writing what ever they finde about the sabbath , and applying it to the lords day , do unawares sall into judaisme , and perplex mens consciences into inextricable laborynths ; as daily experience shews ; whereas the constant practise of the church of christ in all ages shews , that in these things she did use that authority which christ hath given her , as appears by the several constitutions both ecclesiastical and civil ; sometimes enlarging , and sometimes restraining the liberty of people in these matters . and hence it is , that though the fathers usually say , that all the glory of the sabbath is transferred to the lords day ; and though it be commonly said , that the lords day succeeds the sabbath , yet the truth is , that it succeeds not properly , as the heir doth his father ; at least it is not heres ex asse , as civilians speak , but as the light follows darknes , and the substance the shadow ; in regard that the rest of the jews sabbath , as it was symbolical is expired , and onely what was grounded upon moral equity in it , is continued in the lords day , in which for the particular manner of observing we must look to the canons and customs of the church , which are of such force in these things , that though by the common canon-law all festivals are from evening to evening . cap. . & . de feriis . 〈◊〉 . cap. . n. . covar . in . variar . resol . cap. . n. . yet where the custom is to observe them from midnight to midnight , or from morning to morning : such custom ought to be kept , if there be lawful prescription for it , as panorm . resolves . . before we conclude this observation about the sabbath , it may be fit to consider , why it was so long observed after our saviour , together with the lords day ; for we finde , that for many years after the apostles times , the sabbath was kept , as well as the lords day , until the councel of laodicea , which was not long before the councel of nice , and that it is still observed among the abyssines : and that balsam . saith , that the holy fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did in a manner equall the sabbath with the lords day . gregory nyssen . calls those two dayes , fratres , brethren . clem. constit . l. . cap. . diem sabbati , & diem dominicam festas habete , quoniam illa creationis , altera resurrectionis memoria dicata est , observe those two festivals , the sabbath and the lords day , the one in memory of the creation , the other of the resurrection ; hence was that old custome of not fasting upon the sabbath , or saturday , because it was a day of rejoycing , and therefore those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festival dayes in the canon of the apostles , are expounded by zonaras to be the sabbath or saturday , and the lords day ; and in the canon , it is prohibited to fast either on the sabbath or lords day , 〈◊〉 onely the sabbath before easter ; ignatius in epist. ad philadelph . saith , if any fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the lords day or on the sabbath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is a murderer of christ. tertul : de jejuniis saith , sabbatum nunquam nisi in pascha jejunandum est , none must fast on the sabbath or saturday , save before easter . and from this cause it was , that constantine ( whose edict we may read in eusebius for the free exercise of christian religion ) forbids , that they should be impleaded on the sabbath or saturday , as well as on the sunday ; because both dayes were observed with publick meetings . and in the synod of laodicea , it was appointed , that besides the law , ( which was anciently read upon the saturdayes ) the gospel should be also read on that day . by all which it may seem , that the jewish sabbath , and the lords day , are both to be kept ; and by some learned men it is hence urged , that the sunday doth not succeed the 〈◊〉 , but wassuperadded to the sabbath . but to this i answer , . that the sabbath was for some time used as a thing indifferent , as were some other legal rites in favour of the jews , and that they might be the lesse offended , and more easily gained to the christian church : as s. paul circumcised timothy , and s. peter abstained from some meats , &c. not as things necessary but 〈◊〉 . . that though the legal rites were void at 〈◊〉 death , and then expired , yet as s. augustine saith , some time was required for their decent burial . . that though holy duties were performed in public on the saturday , for many years , yet the symbolical and typical rest , which was proper to the jewish sabbath , was not allowed , or practised in the church , and therefore when some began to 〈◊〉 on the saturday , by resting on that day , it was forbid by several councels , as that of laodicea cap. . the councel of lyons in cap. . de consecr . d. . and the sabbatarians were generally condemned for hereticks . and therfore the observing of saturday as a half holy day , as it is still in a manner kept in many places with us , was not with reference to the jewish sabbath , but for the more honour of the lords day , as a preparative to that great festival : and therefore though the church did allow some publick meetings on that day in the church , yet we never finde that the symbolical rest , which is the proper and characteristical difference of the jewish sabbath from christian festivals was ever allowed , but generally condemned . and thus i have done with these observations and positions which i conceived necessary to insert concerning the 〈◊〉 , to give some light , if possible , to this so much agitated question , submitting all to the judgement of my superiours in the church , and ready to yield to what any judicious and learned man shall upon better reasons propound . chap. iiii. reasons of this commandment . . gods liberality in allowing 〈◊〉 six dayes , and requiring but one for himself . the seventh is his own proper day . who are comprehended in the prohibition . . the master of the family . . children . . servants . . cattel . srangers . the general reasons of this precept . . gods rest from the creation . addition . moral reasons sometimes given of a ceremonial precept . the reason why a rest , and why on this day , are different things : out of maimon , abenezra . . reason , the benefit coming to mankinde by the creation . . reason god blessed the seventh day . in the three next verses ( namely the ninth , tenth and eleventh ) god first explaineth his meaning , or gives an explication or further exposition of this commandment , verse . & . and then gives a reason of the commandment , verse , why they should yield obedience to it . in the explication there is order taken as well concerning works , as persons . first for works , six dayes shalt thou labour , &c. verse . secondly for persons , thou and thy son , &c. verse . and again in the same verses there is , . an affirmative , six dayes thou shalt labour , &c. verse . and . secondly , a negative , thou shalt do no manner of work , &c. verse . again , there is . a permission . six dayes god hath given thee wherein thou mayest labour , and do all that thou hast to do . . and secondly an opposition or antithesis , but the seventh day he hath reserved to himself . six dayes are thine , but the seventh his . he hath bestowed six dayes on thee , but the seventh he hath reserved to himself . in the six dayes thou shalt do all , but on the seventh no manner of work . now in the opposition there are two by-reasons included ( for the main reason is in the . verse , [ for in six dayes , &c. ] the first is , that because god hath dealt so liberally with us , as to give us six dayes for our selves , and to reserve onely one to himself , therefore we should be the more ready to give him that day , for by right of creation , we and all ours are the lords , ( for he made us of nothing ) and in that regard he might justly challenge 〈◊〉 and our service all our dayes , and we ( being but his creatures ) could not justly challenge to our selves one day ; in so much as if it had pleased god to have given us but one day and reserved the other six to himself , we should have had no just cause of complaint ) if he had given us day for day , we could not onely have no iust cause of murmuring but also ought to have opened our mouthes to praise him for it . but seeing he hath dealt so liberally with us , in granting us six dayes for our own 〈◊〉 , and to do our work , and reserving but one to himself , we must acknowledge it to be a liberal proportion and so it is 〈◊〉 judice ; and therefore , if we be not clean void of good nature , it cannot but content us , and keep us from 〈◊〉 . we see in adams case that when god had finished the creation and put him in paradise , notwithstanding gods bounty to him in granting him all the trees in the garden , ( one onely excepted ) yet the devil was presently upon him , and upbraided god with his niggardlines , in that , he had not given him freedom to eat of all the trees in the garden ; and no doubt but the same devil useth the same pollicy with us still in this 〈◊〉 . may you not doe what you will with all the dayes of the week ? now the consideration of gods bounty to us , should answer all such suggestions , for we cannot say , but that we are well dealt withall , he having granted us two times , and a time , to his one time ; six dayes to one , and therefore how careful should we be to give him that one . this should draw from us an answer like to that of joseph to his mistris . my master hath kept nothing from me but thee , how then can i do this great wickednesse , and sinne against god ? all the dayes of the week hath god granted me , onely one hath he reserved to himself , how can i then be so unkinde , and unthankfull as 〈◊〉 deny him that ? let not david in this be our patterne , who having many sheep of his own , would notwithstanding pluck the one and onely sheep out of the poor mans bosom : for if we having many dayes of our own , take from god his one day and pluck that one sheep out of gods bosom , and make it common for our selves , by doing in it our opus servile servile work , we are worthy to 〈◊〉 . deathes , and god being so liberal , and dealing with us in so unequal proportion to himself , as . to us , for one to him , taking of us but one for six : if we do not his work on that day , we are to be taxed of extream injustice and ingratitude . this is the meaning of those words ( and do all thy worke ) that whereas god might have imployed us in his worke , and musing on his will all the dayes of our life : but he is content to forbeare and spare us the rest of the week , that in that time all our own affaires might be dispatched , and none left undone , or to be done on this day . god might say to us , as nathan said to david . all this have i given thee and more i would have given thee , if that had not been enough : but certain it is , that he saw in his wisdom that these six dayes were sufficient , and therefore willeth us to remember , and still be so carefull to order our affaires on these dayes , that against his seventh day comes , we may be at leasure to sanctifie it . . the second reason implyed , is in these words . ( but the seventh day is the sabbath of the lord thy god ) which contain the second opposition , and intimate to us , that the seventh day is gods own proper day with which we have nothing to do to imploy it as we please , and that it is plain theft and sacriledge to rob god of this part of time which he hath reserved to himself . for if god had thought fit to have given us the seventh day too , then might we have wrought on that day also , but seeing he hath reserved it to himself we cannot without plain theft , or robbery , breake in upon this day to which we have no right , by doing our own worke upon it . render therefore unto god that which is gods , for it cannot be withheld from him without sacriledge . it is as if a man should say , you may wear those clothes which are your own and bought with your mony , but this garment which is bought with mine , you cannot without violence take from me : so likewise because of gods bounty to us , we cannot without ingratitude and manifest injury to him take this day from him ; because it is his , he will have it wholly to himself . in it thou shalt do no manner of worke . those who are comprehended within the prohibition stand in five ranks . . thou , secondly . thy son and thy daughter . thirdly . thy man 〈◊〉 and maid-servant . . thy cattel . . the stranger that is within thy gates . . first for the paterfamilias , the master of the family . it is reputed to be an especial preferment to be set over the family by the lord of the family . and as it is honos , an honour , so it is onus too , a charge for cui plus datur , ab eo plus petetur , to whom much is given , of him shall be much required . and therefore the first charge is laid here upon him , that is the chief . for as long as man is in the condition of a son , or a servant , so long he may say , ego serviam , i will serve , but if once he come to have the charge of a family , then he must say with joshua , ego & domus 〈◊〉 , i and my house will serve the lord. in reference whereto , when christ had converted zacheus , he said . this day is salvation come to this house : why ? because this man ( who is chief of the family ) is the son of abraham ; and abraham instructed his family . he must say to his family , as christ did to his apostles , exemplum dedi vobis , i have given you an example . for if peter or whosoever is principal fall away , then others , yea barnabas himself will be drawn away too . so though he discharge the duty himself , yet if he take not care that others under him discharge it also , he is a debtor . that is , he ought to 〈◊〉 so far from giving occasion himself or suffering others to violate that day by working , or setting them that are under him to servile worke ; that he together with them must see the day sanctified , and take care that all joyn in those holy duties which are requisite to the sanctification of the day . . the second is concerning children . saint augustines argument is good upon that in deut. . where if a man had new built an house the manner was to consecrate it . that if a man that hath built a house be carefull to consecrate it , being but the fruit of his hands , then much more lieth the care upon him of consecrateing the fruit of his loins . we see this careful affection in abraham , that he would command his sons to keep the way of the lord , for where the greatest love is , there is also the greatest desire , of conjunction as well in spirit as in body , and in grace and holines , and the means thereof ( the service of god ) as in nature , even natural love , if it be true and rightly guided teaches man curare 〈◊〉 , to take care for their childrens good as well as their own , and that for their souls as well as their bodies . . in the third place , servants are prohibited from work on that day . we see in the place before quoted , that abraham was commended by god for the care 〈◊〉 took for his household to do his service . and the apostle saith , that in the service of god , god takes no notice of the difference of 〈◊〉 from others , in christ is no difference of bond or free , thy servants must rest as well as thy self . and god elsewhere gives another reason for it . remember thou wast a servant , where thou wast opprest with labour . god hath a care of them : and charity and humanity requires , that we weare not out our family with too much toyle , lest the common-wealth be endangered by their hard vsage . we read that in the spartan and other common-wealths diverse insurrections have troubled the states , by overburdening of servants : therefore god ( for the preservation of commonwealths provides here , that they may have a day of rest and refreshment . . so likewise of 〈◊〉 . gods mercy , care and providence extends likewise to them . thou lord ( saith the psalmist ) shalt save both man and beast , how excellent is thy mercy o god ? it extendeth to the bodies and lives of them , for a righteous man regardeth the life of his beast , saith solomon . god therefore here takes order that the beast be not overtired . he hath also charged , that the earth shall have its sabbath : if it have not , it will cry against us , and the furrows there of will complain , as holy job speaks , for quod caret alterna requie durabile non est : neither land nor cattel , if they rest not sometimes , cannot hold out : one end of gods providence herein is to restrain our covetous humour and desire which is such that ( rather then lose the least gain ) we will put our land and cattle to the utmost , therefore by this clause god takes order to restrain it . another end is , that by beholding the beasts to rest , we might be the more stirred up and moved to sanctifie a rest our selves ; not that the rest of beasts is acceptable to god , or required for it self , but that we may be affected therewith , and put in minde of our duties : we read that in the fast of nineveh , command was given , let neither man nor beast , herd nor flock , tast any thing : let them not feed nor drink water : not that god tooke any delight in the fasting of beasts , nor that it , was acceptable to him : but that the 〈◊〉 seeing their beasts pined before them 〈◊〉 be moved the more to repent and humble themselves for their sinnes ; so here , 〈◊〉 jews seeing their beasts to keep a kinde of sabbath , might the better 〈◊〉 to keep it themselves . . the last is , the stranger within thy gates . now the gates of a house or of a city , 〈◊〉 scripture signifie a jurisdiction , or protection . he that is within anothers 〈◊〉 〈◊〉 under his jurisdiction , and as he enjoys thereby protection against injuries by coming within anothers gates , so also he must be subiect to his jurisdiction : when god told abraham , that his seed should possesse the gates of his enemies , his meaning was , they should conquer and be lords of their cities . and when lot told the 〈◊〉 , that the angels came under his roof , he signified that they came thither to be under his protection . so that if a stranger come to remain within our 〈◊〉 , or under our roof he is to be under our government as well as he enjoys our protection , and therefore is to be under our care in point of religious duties . 〈◊〉 case of jurisdiction , nehemiah as long as he had hope to reclaime the men 〈◊〉 〈◊〉 and ashdod , 〈◊〉 them to come within the gates of jerusalem with their 〈◊〉 : ut when he found that ( notwithstanding his threats ) they would come in , and 〈◊〉 〈◊〉 markets upon the sabbath , he shut the gates against them at the 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation of the sabbath . and thus we see the meaning of 〈◊〉 commandment for works and persons in general and particular . [ now there 〈◊〉 〈◊〉 reasons for it . 〈◊〉 first , which is the general and main reason is [ for in six dayes the lord 〈◊〉 heaven and earth &c. ] the rule ( as we said before ) of 〈◊〉 precepts is . 〈◊〉 be observed , that a moral reason is often given of a ceremonial precept , 〈◊〉 〈◊〉 in ceremonies there is a general moral equity : 〈◊〉 instances , may be 〈◊〉 〈◊〉 the law , but when a reason is given as a ful and adequate cause of such a precept 〈◊〉 〈◊〉 the immediate and essential cause of 〈◊〉 it is true , that if such a reason , be moral 〈◊〉 〈◊〉 , there the precept is so too . besides , it is observed by maimonides and others , that the cause why a rest is enjoyned , and the cause why it was upon this day , are two different things . the first 〈◊〉 was the true and original cause of the rest , is expressed deut. . because of their deliverance from the egyptian bondage , to keep a memorial of it . the other is expressed here , for whereas any other day might have been chosen for this rest , yet god thought fit to pitch upon this day , because it had been consecrated for a day of joy and praise from the beginning , by a greatful remembrance of 〈◊〉 creation , and because on that day god gave over and finished his work so aben-ezra , presat . in decal . isaac . arania and others , and hence it was called the sabbath . but yet though it were granted , that gods rest from the creation was the principal and immediate reason of this precept , yet this makes it not so simply moral or immutable , as 〈◊〉 law of nature , for 〈◊〉 〈◊〉 still a positive precept , jure divino positivo , which may be changed by the same authority that made it , and soits certain , that the day is de facto changed , and 〈◊〉 it was by divine authority is most probable , as is formerly proved in the 〈◊〉 observations . 〈◊〉 immutabilis precepti , facit preceptum immutabile . if the reason of the commandment be immutable ( as this is ) then it makes the commandment unchangeable for the substance of it . because i have rested ( saith god ) therefore shalt thou rest in honour of me . creator imitandus a creatura , the creator is to be imitated by the creature , is a firme reason and immutable . . another reason may be gathered out of the same words , namely , the benefit that 〈◊〉 to mankinde by that which the lord did in these six 〈◊〉 . other reasons elsewhere god vseth , as proper and peculiar onely to the jews , but this benefit by the creation being general , is most fit for all , and may be a means to imploy and exercise us in the meditation of gods works , and in his praise for it , as the . psalm shews us , which psalm was made especially for the sabbath day . as also to the continuing of the memory of the creation , to keep us from paganisme : for if the duty of the memorial of the creation had been duly and successively kept from the beginning and so continued , that great doubt which troubled all the philosophers so much [ whether the world had a beginning ] had been taken away . and therefore this day being one especial means to keep men from atheisme , was therefore sanctified by god , to be a day of rest . this was one reason why the not keeping this law was so severely punisht , by the mosaical law , as appeares by the man that gathered sticks upon that day and was therefore put to death which was not onely because the law of the sabbath was then newly made ( to wit for the ceremonial and typical part which consisted in rest ) and therefore required the severer punishment , but also because , the not observing of that day , was in effect a denial that god created the world . augustine treating upon the creation , saith , it is true that god might have been pleased to have said as well fiat mundus totus , let all the world be made in a moment , as fiat lux , let there be light , in the first day : it had been all one to his omnipotency to have done it at once , as in six 〈◊〉 : and enquiring further into the cause why he did not so , could finde no other reason , but that god by creating one thing after another would teach us that we should proceed in the musing and meditation upon the works of creation severally and in order , as god made them . so did king david , and so did basile and ambrose , who wrote some books of it . and this course of meditation was much in use in the primitive church , . the last reason is . because the lord blessed the seventh day . he did not onely rest on that day , but he consecrated it also . besides exemplum , his example , there is institutio , he hath solemnly instituted it . so that it shall be to us 〈◊〉 animae , the market day of the soul , for our amendment in that we 〈◊〉 amisse in the foregoing week , and for the regulating of us in the week following . but this is not all : the force of this last reason is in this . god saith , because have blessed and hallowed it , seeing i have appointed it , see you do not resist me , butsubmit your selves to my ordinance . he that keepeth it not , and resisteth gods ordinance , resisteth god himself , and they that do so receive to themselves damnation . therfore that which god hath hallowed we must not pollute . we see the reasons why this rest is to be kept , let us now see how far it is to be kept , and what is required to the sanctification of it . chap. v. how far this rest is to be kept . why this word remember is prefixed . such works to be fortorn , which may be done before or after . necessity of a vacation from other works that we may attend holy duties . mans opposition to god , when he bids rest , then we labour , 〈◊〉 contra . six works in particular forbidenthe jews . whether the same 〈◊〉 absolutely now forbidden the christians . rest necessary onely for the means of sanctification , or the practise of it , as in works of mercy or necessity , sabbatum boum & asinorum . sabbatum aurei vituli . sabbatum 〈◊〉 . sabbatum satane . the substance of this fourth commandment consisteth especially in these two things . . in the outward rest of the body , otium . . in the holy duties which are the end to sanctifie it . sanctificatio . . as before we are willed to remember , it both in the week before the day come , partly because in the day it self we are to yield an account to god of the former fix dayes work in singultu & scrupulo cordis with trouble and sorrow of heart : partly also as augustine speaketh ne quid operis rejiciatur in diem festum , that no work , that might be done in the former dayes , be put of to the holy day : so when it is come we must avoid two things , which as saint gregory observes may cause us to forget to sanctifie it . . the one is aliorum exempla other mens ill examples . the other is ludorum & spectaculorum studia , the practise and desires we have to unlawful sports and sights : to which men are more naturally addicted , then to the sanctifying of the day . and in as much as we are to esteem of the sabbath as deliciae domini , the delight of the lord , and that these two things are main obstacles and impediments to such estimation of it , we must not onely remember it before hand , but when it cometh also . that which we are to remember is . a day of rest : and to sanctifie it . augustine comprehends them both in two words , otium sanctum , a holy rest . . a ceasing from labour : and if we ask from what labour ? it is as an ancient canon of the church sheweth , ab eo quod antea fieri poterat , aut quod postea fieri poterit , from that which might have been done before , and from that which may be done afterward . and whatsoever is meant by the labour and work of the week day , that must be forborn on this day , with this proviso , that , ab eo quod nec antea fieri poterat , nec postea poterit , non est abstinendum ; such works of necessity , which cannot be de done either before or after , are not to be forborn . the grounds are laid by ‖ augustine and † jerome thus . there is nothing ( as the preacher saith ) but must have its time : as we destinate a set time for our bodies repast , sleep , and the like : in 〈◊〉 time we usually take order , that we be not interrupted , or disturbed , by any other occasions . and so in other temporal things , the more serious they are , we go about , the more care we take , that we be not hindred in them ; but that we may wholly minde them , & hoc agere . so in the case of spirituals , there ought to be a set time for the building up of the soul , and procuring holinesse to it , and exercising holinesse by it , wherein we are to use no lesse care , being a matter of greatest importance : but that in the promoting of it , all impediments . may be removed , that may hinder us in it ; ut promptiores simus ad divinum cultum , cum non habemus impedimentum , saith s. augustine , that we may be more ready for divine worship , when we have no lets or impediments to hinder us . and this is so plain , as that we see even the councel of trent ( taking order for observing of holy dayes ) hath set down concerning the holy duties which are to be performed on those dayes , that they are such , quae ab his qui ab humanarum occupationum negotio detinentur , omnino praestari non possunt , which cannot be performed by those that are busied with worldly or secular affairs . so many of the fathers that write upon this place [ vacate & videte , quia ego sum dominus , be still and know that i am god ] shew , that by the rule of natural wisdom , the philosophers held , postulandum esse secessum , ut melius intendamus : a vacation from worldly affairs is necessary , that we may the better intend & contemplate on heavenly things . our heads must not be occupied with worldly thoughts , when we are about the affairs of the soul : not that the works of the other six dayes are evil in themselves , but because they are apt to distract the minde from that , which is proper to this day . now otium , rest , being the first part , it is a very strange thing that the nature of man should be altogether so averse from gods will , that when the precept is difficult and laborious , requiring some pains and travail , then they will be idle : and where this precept is not laborious but easy , as this to rest , they will ( rather then not break the commandment ) take pains : that is , they will even against their nature , make themselvs businesse , and pick out that day of all the dayes of the week that he hath chosen , so that it shall be a kinde of policy , to make advantage of that day , and to finde out some labour on that day , on which he hath forbid us to labour . and so much for the easinesse of the commandment and the perversenesse of man. we finde in scripture six several kindes of prohibitions from working on this day . . before the law given , when the people departed from elim , and came to the wildernesse of sin , there was a prohibition from gathering manna , there was better food to gather , of which he that eateth shall live for ever . the lord is to be tasted . . a second is , as there must be no gathering of manna , nor going out to gather it that day , so there must be no buying of it , though it should be brought to us . so nehemiah protested against buying and selling , which sheweth the unlawfulnesse of it : because on that day is mercatura animae , it is the market day of the soul , buying and selling on that day is forbidden . . a third is that which the prophet jerem. mentions , that is the carrying of burthens on that day : and the better to dissuade the people from that kinde of work , the prophet promiseth , in the person of god , great blessings to them if they forbear ; and threatneth great plagues upon them if they did not , for if they made that their day of 〈◊〉 , god would send upon them a burden , which they should sink under , viz. captivity and desolation by the enemy , he would kindle a fire in jerusalem , and burn up the gates and palaces thereof . verse ult . . another thing prohibited by the law , is working in harvest time , because the inning of harvest , and gathering of grapes might seem to be a matter of great necessity . six dayes shalt thou work , but on the seventh day thou shalt rest : in earing time , and in harvest time thou shalt rest : so that the provision for the whole common-wealth must give place unto the rest of this day . . a fifth thing prohibited is travailing or journeying on the sabbath day . cras erit sabbatum jehovae , maneat quisque in loco suo , neque egrediatur quisquam die septimo : to morrow is the sabbath of the lord , abide ye every man in his place : let no man go out of his place the seventh day . . the last is above the rest . for whereas god ( in the three chapters before ) had given moses a platform for the building of a tabernacle , and taken order that he should go presently in hand with it : yet in the chapter , he saith notwithstanding , verily my sabbaths ye shall keep , whosever worketh on that day , the same person shall be surely put to death . which is as much , as if he had said : though that work may seem most lawful , and tending most to my glory of all other , yet ye shall not break the sabbath to do it : and so verse he gives an universal restraint , whosoever doth any manner of work on that day , shall be put to death : any manner of work , an universal prohibition , and the penalty threatned was accordingly executed , upon him that gathered sticks . numb . . . . he was stoned to death by gods special appointment . and the lord tells the people , that if they pollute the sabbath by bearing burdens , he would kindle such a fire in the gates of jerusalem , that should devour the palaces of it , and not be quenched . the prophets generally urge the observation of this commandment above the rest . and we may observe , that there hath seldom been any strange visitation by fire , but where there hath some notorious prophanation of the sabbath gone before . so that when it shall please god to visit us with the like judgement , we may conjecture what hath been the cause of it . concerning the rest now required on the lords day , and the difference thereof from the jewish symbolical rest , which was therefore more strict , see the former additional observation , observation . therefore to conclude this point , let them that go out to gather manna , carry burdens , buy and sell , gather harvest , journey and travail up and down , or do any the most lawful work , not think these things to be otium sanctum or sabbatum jehovae , a holy rest , or the sabbath of the lord , but ( as leo saith ) sabbatum tyri , the sabbath of tyre . the councel of mentz ( held in the time of charlemain anno dom. ) hath this canon . omnes 〈◊〉 dominicos cum omni veneratione decrevimus observari , & a servili opere abstineri , & ut 〈◊〉 in 〈◊〉 minime sit , nec placitum , ubi aliquis ad mortem vel poenam judicetur ; we have decreed that all the lords dayes be observed with all reverence , and that servile labour shall be forborne , and that no market be kept on those dayes , nor that any courts be kept either to condemn men to death or punish them . those that offend are to be deprived of the communion for three years . and the council of tyburis ( anno . in the time of the emperor arnulph ) hath one canon to the like purpose , as well for the observation of other holy dayes , as the lords day . in the second council of mascon ( held anno ) severe punishments were to be inflicted upon those that should not observe the lords day , and that toto die , all the day long . as it was larger for the fault , so it was milder for the punishment , for they suspended those that violated this canon from the communion but for half a year : so strict were they for the sanctifying of this day ; and that ( as one saith ) because god requires the rest , not for the rest it self , sed quia hoc die deo tantummodo vacandum , because we must this day consecrate our selves wholly to god. now here will arise some questions . whether the strict commandment given to the jews , of kindling no fire , and consequently of dressing no meat upon the sabbath be to be observed by us christians . to this we answer negatively , for this was ceremonial , and belonged onely to the jews , for it is a general rule , that every moral or eternal dutie of the law , may be performed by all men at all times . but they which inhabit under the north-pole ( as it is well known ) cannot be without fire one day ; and to let it go out were to their utter destruction and so they that dwell under the burning zone , under the equinoctial , cannot well keep their meat above one day : so that this being ceremonial , the christian is exempted from the observing of it , as being a thing not observable through the whole world , though it might have been observed by the jews : and therefore was it a peculiar precept to them onely , because they had no obstacle , but might have kept it . . the second question is : whether the six several works formerly prohibited the jews , be absolutely forbidden to christians ; as to travail &c. for answer to this , we will go no further then the precept it self . the sabbath must be remembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our rest must be ad sanctificandum , to sanctifie it : the outward rest is destinate sanctificationi to sanctity : ideo quiescimus , ut sanctificemus , we therefore rest , because we should sanctifie : so that where our rest is not destinata sanctificationi , applied to sanctification , it is not required , and where sanctification cannot be sine quiete without rest , there a rest is required . certain it is that a man may rest and not sanctifie ; so likewise , he may sanctifie and not rest : and therefore in the first case , it is said , there are many resters , and but few sanctifiers . now sanctification consists either , . in the means of sanctification . or . in declaring our inward sanctification by the practise and works of it in our lives . and where the rest is not necessary for one of these , or not destinated to them , ( it being a subordinate thing ) it may be forborn . the rule in logick is , tantum destinati sumendum est , quantum prodest ad finem : we must take so much of that which is appointed for the end , as conduceth to the attaining of that end . as in the case of medicine , so much is to be taken , as will serve to the end for which it is taken . again , for the means of sanctification , christ defending his disciples against the jews ( who were altogether urgers of the bodily rest onely ) sheweth , that the rest in regard of the sanctification may be broken : as in the priest in sacrificing , ( that time being the most laborious time for him , as it is now the greatest day of labour for our minister ) was blamelesse , because he was in opere cultus divini , imployed in the work of gods worship . we read also in the acts of the apostles of a sabbath dayes journey ; and of the like in the old testament , where the shunamitish woman coming to her husband for the asse , he saith to her , wherefore wilt thou go to the prophet to day ? it is neither new moon , nor sabbath , as if the custom had been then , to go to the prophet that day , when they had no publick meetings elsewhere . so that where publick and lawful assemblies are not , a man may take a sabbath dayes journey to joyn in publick worship with others . thus much for the first part of sanctification . but this is lesse acceptable to god then the other part which is the practise of sanctification , for this is the end , the other but the means : and therefore our saviour being reproved by the pharisees for a work of healing upon the sabbath , tells them , that if they had known what this meaneth ( which he citeth out of the prophet 〈◊〉 ) i will have mercy and not sacrifice , you would not have condemned the guiltlesse . mercy being indeed a practical work of sanctification , and preferred before the means . so that in regard of the practise of sanctification , a man may leave the very means , as to shew a work of mercy . as if there should happen a fire , or a man or woman to fall into a swoun , or a woman to be in travail in time of divine service , or sermon , we are to leave the means and practise the work , in shewing mercy , by saving the life or goods of those that need our help , and would otherwise have perished : for it is a true rule , that periculum vitae pellit sabbatum ; the danger of life excludes the sabbath . for as god will be glorified on this day for the works of his creation , the memorial whereof was a cause of the institution of this day from the beginning : so no lesse is he glorified in the preservation of his creatures . we read that our saviour christ was careful to save the fragments , and commanded them to be taken up , and his reason was , because he would have nothing lost . if not the least , much less the life of any thing may be lost , and if he be careful of the life of other things how much more then think you is he careful for the life of man ? he practised himself this work of mercy upon the sabbath upon the man that was in peril of his life . and indeed necessitas facit legem exlegem , necessity makes law an outlaw . in the law it is said , thou shalt not see thy brothers asse or his ox fall down by the way , and hide thy self from them , but thou shalt surely help to lift them up again . nay we see in the law , that god himself is not so strict in observing the practise , as many now adayes are . for in one place where he appointeth the sanctification of the th day sabbath , and prohibits all works , yet he hath there a proviso , save that which every man must eat , that may be done of you . and in the gospel our saviour tells the jews , that they watered their cattel on the sabbath day . but we must take this caution by the way , that we use not this liberty according to the flesh , nor as a cloak , as the apostles speak , and that these works of mercy in preserving the life of man and beasts , and other of gods creatures be used presente non imminente necessitate , in case of present not imminent necessity . as when any present danger appears against my life , i am to defend my self : for in presenti necessitate quisque magistratus est , & quisque personam dei habet , ut potius occidat , quam occidatur : in urgent , and present necessity every one is a magistrate , and representeth the person of god , to kill rather then to be killed . but if the danger be not present but onely imminent , as , one tells me , there is wait laid to kill me , i must then repair to the magistrate : so that for present necessity or peril , there is an exemption , the lord hath resigned his right into our hands , but not upon an imminent peril or necessity , which may be prevented or avoided . on the other side , we are to observe another proviso . we must be careful that ( because god seeth the heart , and we are to deal with him ) we be sure the danger could not be prevented , nor the work be deferred , but that present danger and necessity enforceth us to it . for we must not draw a necessity upon our selves , or pretend a necessity when there is none , because god will not be mocked , though we may delude the eyes of men . this is to be remembred , because of the practise of some who inne their harvest on the sunday , pretending that it is not gods will , that any of his creatures should perish , which is true , and might lessen the offence , if they did it onely for preserving the creature , and not for their own gain and profit , which if they pretend , let them know , that god sees their hearts and knows their intentions . therefore for tryal of men in this case , it were good if to put a dfference between their works on that day , and upon other dayes , they would do as they did cor. . . lay up on the first day of the week , whatsoever they gain or save by their work on that day , and give it to the poor ; by this means it would appear with what hearts they wrought on this day , whether onely to save the creature , or out of a desire of lucre and gain . thus we see what rest is commanded , and how these cases may be resolved . . but here ariseth another question . when we have rested is that all , we are to do ? surely no. it is not sufficient that we rest , if we do not sanctifie too . leo said of the people of his time , that on this day their care was , bene vestiri , & nibil agere , keep holy day , by wearing gay clothes , and doing nothing . now as s. paul said of bodily labour that it profitteth little ; so we may say of bodily rest , that it profiteth lesse . this rest is to holinesse and not to idlenesse . we must not be 〈◊〉 on that day of rest . to keep a sabbath therefore , and not be able to give accompt of some good thing done by us in it , is that which the fathers call sabbatum boum & asinorum , the oxen and asses keep as good a sabbath as such do . besides these idle sabbath keepers , there are two other sorts of people , that are neither idle nor well imployed . . of the first sort augustine speaks , and they were either . such as did vacare 〈◊〉 , theatris , spectaculis & choreis , spend their time in pastimes , shewes , stage-playes and dancing : or else those that . gave themselves on the sabbath venationi , to hunting . to which leo addes such as did vacare chartis , rationibus , & commessationibus , passed the day in playing at cards , and in revelling : and so addicted were they to these things , as that they were not at al occupied in any work ofsanctification . these mens sabbath , ( as augustine well observeth ) is like that of the people in exodus cras observabimus 〈◊〉 jebovae . to morrow shall be a sabbath to the lord , they would keep a sabbath to him , but it should be ( as in the next verse ) to eat and drink and play , this sabbath i say was kept to the calf , and therefore he calleth it sabbatum vituli 〈◊〉 , the sabbath of the golden calf . for as we may not keep open markets , go to plough or to law on that day , so neither should we spend the time in hunting , nor yet in dancing and sporting . nor spend our time ordained for sanctification in beholding sights , stageplaies and the like . not because these are in themselves evil or unlawful , but in that they hinder our sanctification against such prophanation of this day , severe order was taken by diverse councels , as concil . gangr . . can. . concil . agath . . can. . some christians in the primitive times were so far from this , that they would sit in the oratory all the lords day , praying and hearing , without eating or drinking : insomuch as by their long fasting diverse diseases grew among them : wherupon the same council of gangra in paphlagonia held 〈◊〉 . dom. . was forced to make a canon with an anathema annexed to it , against those who thenceforward should fast upon the lords day . but though we shall not need to fear such zeal in our times , yet it sheweth to us the great and excellent examples of abstinence used in the primitive church , to make them more fit for the service of god. . the other sort are they that spend their time this day in gluttony , lust , drunkennesse , and such like vices , which ought not at any time , much lesse on that day , be practised . for if the affaires of our calling , or the sports lawful on another day must not be used on this day . much lesse any vice which is unlawful at any time for hereby a double iniquity is committed . . first because the commandment is violated and this day seemes to be picked and singled out of all other dayes despitefully against the majesty of god , . secondly because it is an abuse of the creatures of god and a breach of other commandments . and therefore as the other was sabbatum tyri , so these do celebrare sabbatum 〈◊〉 , keep a sabbath to the devil . chap. vi. the second thing commanded , is sanctification , which is the end of the 〈◊〉 . the kindes of sanctification , publick and private . how the holy ghost works in 〈◊〉 sanctification . the special acts wherein the sanctification of the day consists . . prayer . . the word read , and preached . . meditation of what we have heard , and upon the works of god out of psal. . . conference . . praise . . sacraments and discipline at special times . the end of these means , our sanctification and gods glory . to what end then must this rest be ? why , to holines : we must apply it to that end , to which god hath appointed it , and use that holily which god hath sanctified . the right sabbath is called deliciae 〈◊〉 , the delight of the lord , wherein he taketh pleasure : and that is truly observed , when we not onely cease from our own work , as those of our calling , but of those of our corrupt nature and will : by ceasing from that which is pleasant in our own eyes this is to keep sabbatum 〈◊〉 a sabbath the delight of the lord : to make it a day , honour god and to learn gods wil , and having learnt it to practise it , whereby he may blesse us , and bring us to the inheritance of our heavenly rest . whereas on the contrary , if the high-wayes of sion complain , that none come to her sanctuary , or that if we come , we so behave our selves in it that the adversary mock at her sabbaths . then god himself will take acourse as the prophet speakes , 〈◊〉 〈◊〉 〈◊〉 nostrarum , he will cast dong upun our faces , even the dung of our solemne feasts , that is , he will make them as odious to us as dung , and we shall loath them . or ( as it is in another place ) he will punish it with fire unquenchable . the next thing is the kinds of sanctification viz publick and private . . it must be sanctified in the publick assembly there must be sacra synaxis a holy convocation . the heathen man could say , that a good thing done and performed dy one , is well , but better if by many : by a whole parish or city together publickly . the reason is . in respect of god , that he might haue the more glory , when he is praised in the great congregation and publickly acknowledged before all the world , which was the chief end of the 〈◊〉 institution of this day , by such publick meetings the day is sanctified to god for to sanctifie a day : and to call a solemn assembly , are all one as we may see in joel . . and . . . in respect the church that all may be known to professe the same faith and to be in one bond of obedience when they all meet in one place , at the same time on the same day to glorifie god. . that the means of sanctification as prayer may be the more effectual , for vis 〈◊〉 fortior . if the prayers of one just man be so effectual and prevalent with god , much more when many meet together , their prayers offer a holy violence to god , and as it were besiege heaven . . in respect of the common-wealth , the heathen could 〈◊〉 , that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meeting together in one place was the means of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maintained amity . and the refore they which bring in tyranny seek to divide and separate men and forbid all meetings , and assemblies by that means , to cause them to be disjoynted ( as it were ) in their affections . but god in his service will have men to meet together , because they shall be of one minde . this 〈◊〉 sanctification . there is also private sanctification . from those publick meetings which are nundinae sprituales , spiritual faires , every man must carry away commeatum 〈◊〉 provision for his soul , for the informing his understanding , reforming his will , and regulating his affections , and in this we must do , as men do at a market , provide for our use all the week following . and being thus stored , and provided , that great end will be gained , that god may be sanctified , that is , that he may be magnified as the 〈◊〉 expounds it . and as the chief end of this day , is , that god may be sanctified , that is , magnified so the subordinate end is , that we may be sanctified , by the duties which we must then performe . the sabbath was a signe between god and his people , that they might know that it was he that sanctified them . that so they being sanctified , might bring forth the fruits of sanctification as christ saith that he sanctified himselfe for our sakes , not for his own job . . . now god sanctified it . by appointing it to a holy use as the 〈◊〉 was sanctified from the womb . . by separating it from other dayes , for things or persons sanctified are senered from common vse and , . by giving a special blessing to the holy duties of his worship , on that day performed . and thus he makes it holy , or sanctifies it . and as god thus made the day holy , we must sanctifie our selves , and then sanctifie the day as hezekias said to the levites , sanctifie your selves , and then as it follows , sanctifie the house of god , what god hath sanctified or made holy , that we may reap the benefit of it , we must sanctify our selves , we cannot make it holy , but keep it holy , it is our duty to keep holy . for if a thing be destinated to an use , and be not applied to it , it is 〈◊〉 . we must not then make that common which god hath sanctified , we are to apply it to the end to which god hath destinated it , and use that holily which god hath sanctified . the destination is from god , the application must be from our selves . when the instruments of the tabernacle were sanctified whatsoever toucheth them must be holy , so here god having sanctified this day , all that touch it . that live and breath in it , that behold the sun or light that day , must be holy . now for the means of sanctification , it is plain , that we are sanctified by the holy ghost and this sanctifying hath a resemblance to that of the levitical sanctifying , where nothing could be sanctified , but it must have unctionem , be anoynted with oyle , a figure of the spiritual unction , which is nothing else but the spiritual working of the holy ghost in our hearts so that we must first looke whether we have this unction in us , that is , whether we have the holy ghost , by 〈◊〉 we must be sanctified , which as it is the gift of god ( we have it not of our selves ) so god denyes it not to those that ask it , as our saviour speaks , we must be fitted to receive it . as it is god that gives it , so he gives it not to any but those that are prepared to receive it ; that we may understand this , we may take notice how the holy ghost is compared to fire , now the matter must be prepared and gathered by us , but it is god that gives the spark , and makes it burne , and when god hath kindled the spark , it must be our duty to blow the spark , and look it go not out . quench not the spirit , saith the apostle , god will not give the spark it we do not prepare matter , and though we prepare matter , yet it will not burn , unlesse god kindle the fire , so that the holy ghost , and by consequence sanctification is not got by following the devises of our own brain , ye shall not do that which is good in your own eyes ( saith god ) but according to the prescript method which god hath set down we must gather matter for this heavenly spark , which the holy ghost must set on fire , and this is done by attending to the duties of publick worship on that day ; for if any shall wilfully keep at home on that day , though he be never so well occupied , having no just cause of his absence from god house , and yet thinks he pleases god , the fathers of that ancient councel of gangra , have pronounced an anathema against him . for the means to sanctification the special duties and acts wherein the sanctification of the day consists , no other directions can be given , then what we formerly gave for the means to attain knowledge , onely we premise that which saint augustine saith of iteration , that a man may say , domine scis , quia dixi , domine scis quia 〈◊〉 , domine scis quia 〈◊〉 sum . lord thou knowest i have sanctified thy name because i have preached it , lord thou knowest i have spoken of it again and again , lord thou knowest i have been witnes of the truth . sain paul attributeth sanctification of every thing to prayer premised : and therefore it is termed the preparative to all the duties of a christian ; more plainly , our saviour very early before day went out into a solitary place , and there prayed , and afterward came and preached in the synagogue , which is very probable to have been on the sabbath day , whereby we may observe , that christ himself took prayer to be the first means of sanctification . . now for the times of this exercise of prayer on the lords day , they are two . before the other publick duties ; and , after . . that before is either private as of a master and his family . . or else in the congregation , which is publick . both which the psalmist comprehendeth in one verse . i will give thanks to the lord with my whole heart , secretly among the faithful , there 's the first . and in the congregation there 's the last . . concerning the first , we see in the place before quoted that our saviour went out into a solitary place , as also elsewhere . as soon as he had sent the multitude away he departed into a mountain to pray . . for the other , we may gather out of that place in the acts , that amongst the very heathen the religious hellinists ( which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were a kinde of proselytes that worshipped the god of israel ) vsed to assemble themselves to pray by a rivers side . but more plainly , the apostle saith , that to the prayers of the congregation , every one should joyn his own amen . again prayer is to be vsed after . for as we are not fit to receive any spiritual grace before without it , so neither to keep it after ; the devil will take the word out of our hearts , after we have heard it , unlesse we desire of god that it may remain with us , and seek his blessing that the seed may fructify . and this was in the law to come from the priests mouth . the lord blesse thee and keep thee . by vertue whereof the devil wil lose his power in taking the word out of our hearts , but it shall continue with us , and fructifie in us . . the second is the word , which is magnified or sanctified by god for our sanctification ; for as the prophet saith , god hath magnified the law , that is , his word , and made it honorable , and else where plainly the , hearing of the word is made one end of publick assemblyes , gather me the people together ( saith god ) and i will makethem hear my words . now the word upon the sabbath hath a double use . . first as it is read , and heard read , onely . . and secondly , as it preached , or heard preached . . for the first , the church in great wisdome alwayes thought it most convenient and necessary , that reading should precede preaching , that when it should be preached it might not seem strange to them that heard it . but as that is thought a thing fit by the church , so would it be no lesse expedient , that before we come to church we would meditate on it , yet such is our wretchlessenesse in matters spiritual , that we think we have done enough if we can apprehend it , when it is read whereas if we would meditate on it before hand , we might make the better 〈◊〉 of it when it is read , and be the better confirmed in what we hear preached . the jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation to the sabbath , and about the ninth houre of it ( which is our three of the clock in the after-noon ) they usually met , and spent their time in reading of the scriptures , that they might be the better fitted against the sabbath . the publick reading of the word in the congregation on the sabbath day is warranted by diverse passages in holy writ : as by that in the acts of the apostles , where it is said , that when paul and his company came into the synagogue at antioch on the sabbath day , the rulers of the synagogue after the 〈◊〉 of the law and the prophets , sent to them saying , ye men and brethren , if ye have any word of exhortation , say on . and by another passage in the same chapter , where it is said , that the prophets were read every sabbath day . and by another a little after , which saith thus that moses ( that is the law ) was read in the synagogue every sabbath day and lastly , saint paul gives a special charge , by the lord to the thessalonians , thathis epistle to them be read unto all the holy brethren . there is a vse also of private reading , and that of great consequence , for christ saith plainly , that his witnesses be the scriptures , and therefore will he have them searched , because they testified and prophecied of him . that this exercise is profitable the prophet maketh plain by a question . should not a people enquire at their god ? which he explains in the next verse by ; seeking to the law and to the testimony . and again , seek in the book of the law and read . and therefore we see that the bereans were much commended , and storied for wiser and nobler 〈◊〉 other people , why ? because they searched the scriptures daily , to confirm their faith in the points preached to them . there are other vses also in reading . in the revelation there is a blessing pronounced to those that read or heare the words of that prophecy , because it might excite men to praise god when they see all fulfilled . man seeing the prophecies fulfilled , may thereby give him praise . and for this cause there were ( anciently ) monuments kept in churches , which preserved and set forth the accomplishing of gods promises or threatnings . as the memorials of the warres of god on the behalf of the israelites : which was called liber bellorum dei , the book of the battels of the lord , and their verba 〈◊〉 or chronicl es of nathan , gad , shemaiah , &c. these they permitted in a holy use to be privately read : that seeing his promises and his threatning , denounced in them to have been fulfilled men might the better be stirred up to the praise and fear of god. . another use was , the understanding of hard places in the scripture . it is recorded of daniel that while hs was reading the book of 〈◊〉 about the accomplishment of the number of the years captivity mentioned by the same prophet , god sent an angel to him to informe him in that great 〈◊〉 about the time of christs sufferings so the eunuch while he was reading in the book of esay , had the exposition of christs sufferings from the apostle philip sent for that purpose by god , and because god doth not now by such extraordinary means informe us in the true sence of scriptures , therefore we are to read such as have written 〈◊〉 upon such places , and so no doubt but if philip had written any thing at that time upon esay , that the eunuch would have read it , and made use of his writeing as he did of his verbal exposition . therefore hath god ordeyned expositions , such as the book jasher , which as some think , was a commentary upon the law , written for this end , to explicate the hard texts of scriptures , and 〈◊〉 them . . another means to sanctification , is the word preached , of which the apostle speaks to the romans , how shall they hear without a preacher , and this is one of the ordinary means of faith , and so , of sanctification . the apostle in that placeq uoteth out of two of the prophets this text , how beautiful are the feet of them that preach the gospel of peace , and bring glad tidings of good things ? and our saviour christ in his prayer ( before his passion ) for his apostles , who were to be such preachers , saith , sanctifie them with thy truth . and thy word is truth ; and by his own practise in preaching he sanctified this means of preaching . and the apostle tells us , that the wisdom of god hath appointed by the foolishnesse of preaching to save them that beleeve ; this way of saving men , the wisdom of god hath pitcht upon , which is not to be altered , but to continue to th end of the world . for though reading of the word be a necessary means to sanctification , yet are not all men capable to understand what they read . the 〈◊〉 custome therefore of the church was , and so continued in the apostles times , that after the reading the of law and the prophets , some that were learned in gods law and sent by him to that purpose , stood up , and expounded to the people some text of that which was read . we may see this plainly in the book of nehemiah , that after ezra and others had read in the book of the law to the people in the congregation , they gave the sence , and caused them to understand the reading . and the apostle s. james puts the jews in minde that moses was preached in the synagogues on the sabbath day . this practise continued ( as i said ) even in the apostles time . for we see in the place before mentioned , that the rulers of the synagogue at antioch , entreated the apostles to bestow 〈◊〉 words of exhortation upon them after the reading of the law and the prophets . the eunuch ( no doubt but ) was a man of as great capacity , as many who now adayes take upon them the exposition and preaching both of law and gospel : yet had not he met with s. philip , he would have been to seek in that place of the prophet , which the apostle found him reading . . a third duty is the pondering of that which we have heard read or preached . this we read that mary did , who pondered all the 〈◊〉 of christ in her heart . and so did david , when he said , oh how i love thy law , it is my 〈◊〉 continually . besides the meditation of the word that we shall hear read , or preached , the psalm ( which was a psalm peculiarly made for the sabbath and was usually sung on that day , the two first verses whereof ( if credit may be given to the jews traditions ) came from adam , who used to sing them in paradise ) giveth us three further points to consider . . the first is in the fourth verse ( which indeed is that which god here expressely urgeth in this commandment ) the consideration of the works of his hands , the raising to our selves a contemplative use of the creatures ; that as all the week before , we have had a naturall use of them , so on this day we should make a spiritual . thou lord hast made me glad through thy works , and i will rejoyce in giving praise for the operation of thy hands . . a second is ( in the seventh verse ) a meditation of the judgements of god. when the ungodly are green as the grasse , and when all the workers of wickednesse do flourish , then shall they be destroyed for ever . and this meditation is most necessary to keep men within the bounds of obedience : for upon the consideration of the severe judgements which god inflicts upon malefactors , men are held in as with a bridle , from swerving from his commandments . . the third is ( at the tenth and twelfth verses ) a meditation of gods benefits and mercies : or of his mercies towards them that love him , as well as his visitations upon their enemies , both which may be included in the hebrew word ; taking judgements for the genus of them both . such as be planted in the house of the lord , shall flourish in the courts of the house of our god , &c. these , whether they extend to our own persons , or concerne our fathers house , or the place wherein we live , or the church round about us , every one of these affoord us an object of meditation . and as we see the other creatures of god , as the wilde asses , sparrows , cranes , lilies , pismires , &c. yield matter of meditation , thereby to stir us up to praise the creator . upon which we may frame an argument , a minore ad majus , from the lesse to the greater . if god have made them thus , how much more are we bound to be thankful to him , for whom he hath done infinitely more ? so the apostle setteth forth gods judgements to provoke us to repentance , and his mercy to move and stir us up to thankfulnesse . and thus , when we are wearied with prayer , and that reading and preaching of the word is ended , meditation still remaineth wherein to exercise our selves , and in this dutie we may continue the rest of the day and be furnished with matter sufficient to work upon . . the fourth duty of this day , is not to be contented onely with meditating upon these things in our closets privately , but there must be conference also between our selves and others , about what we have heard . and this is done two manner of waye s. . the first is with them that have taught us , if we doubt of any thing we are to confer with the priest. the prophet tells us , that the priests lips should keep knowledge , and we are to seek the law at his mouth . we read that it was our saviours practise . for it was a custom of old , that after the solemnity on the eighth day , the last of the feast , that the teachers sate down at the table , and the auditors ( standing about them ) propounded 〈◊〉 and questions , that they might be resolved in them . and so no doubt was christ , at twelves years old , not as an opposer , but in the state of a learner ; though he discovered a great guift that way above his years . and if points of doctrine fail , then others concerning practise are to be resolved , such as the souldiers and publicans put to john ; and the people to the apostles . now because there are now adayes no doubts , no putting of questions , it is a signe . that fear of god is utterly extinguisht in mens hearts : and if there be any doubts at all , they are not propounded with that heart which they did it , that said , men and brethren , what shall we do ? or what shall we leave undone ? but onely for some sinister ends . . the second is between the hearers themselves , and that , . either among equalls , as s. paul with s. peter ; and elias and elizens who communed together ; and the two disciples , with whom christ made a third . and it was the old custom , as it is in the prophet , that they that feared the lord , spake every one to his neighbour , &c. to which a special blessing is promised : that god would keep a book of remembrance for such men , and that he would spare them , &c. by this means a more general benefit may be reaped of what is heard , when many shall lay together what they have observed , as in a symbolum , or common shot , whereby some that had no benefit by the word when they first heard it , may receive some good by it afterwards , and by mutual conference men may lay open their infirmities , and imperfections , which hinder them in hearing and applying the word , and may receive directions from others , whose case hath been the same , how they were holpen and freed from the like . . or else between superiours and inferiours , as the master and his family . and this was gods commandement to the israelites concerning his law , they were to teach their children , and to whet it upon them as the word imports . thou shalt talk of it when thou sittest in thine 〈◊〉 , and when thoulyest down , and when thou risest up , &c. . the fift and last duty for sanctifying the day ( not to be passed over ) is praise and thanksgiving . augustine accompteth it to be totum opus sabbati , the whole work of the sabbath , as if the day were made for nothing else . and to this end ( as hath been said before ) the ninety second psalm was penned to be sung as a hymne or song to praise god. now praise and thanksgiving may be either for general or particular benefits . for general benefits we have the ninety first , sixty eight , and hundred and third psalms . for particular benefits , ( as for fair weather after rain , or rain after too much drought , &c. ) we have the sixty fift psalm . for these we must ( with david ) praise god in the great congregation . especially seeing thanksgiving is accounted by david to be a debt due unto god in respect of his goodnesse in hearing our prayers : and it is the very reason the psalmist gives for it . praise watcheth for thee in sion , or as others read it , tibi debetur hymnus , a hymn is due to thee from sion , the reason is expressed in the next words , because thou art a god that hearest prayers . besides all these mentioned , the sacraments , and discipline are parts of the sanctification of the day , but are not for every day , but to be performed on speciall dayes , and by some speciall persons , whereas the other duties of the day pertain generally to all , and ought to be continually performed . so that no man ought to conceive , that he hath done enough in performing them once . qui sanctificatus est , sanctificetur adhuc ; he that is holy let him be holy still . there is a necessity of continuing in these means of sanctification , every sabbath day . for , as our knowledge is but in part , and our prophesying but in part , ( as the apostle speaks ) so our sanctification is but in part , there will still remain a necessity of that exhortation , scrutamini scripturas , search the scriptures . we are continually to wash our robes in the blood of the lamb : that is , we must still come neerer and neerer to cleannesse , until by continuing in these holy exercises , we may at last save our selves . and thus much for the several duties , wherein the sanctifying of the day consists . now the means are for the end , which is the fruit of them , nemo mediis utitur propter media , no man ever useth means , onely for the means , but for some end . and therefore he that planteth a vineyard , and he that tilleth and soweth his ground , hoc est ultimum , fructus ; that which he aimeth at , is the fruit , and harvest . this is the fruit that god expects , the great end of this commandment , that his name may be sanctified in and by us . we have the very phrase of speech in the book of numbers . because ye beleeved me not to sanctifie me in the presence of the children of israel , therefore ye shall not bring the congregation into the land which i have given them : this was gods speech to moses and aaron . and in another place the like , sanctificate & sancti estote , sanctifie your selves and be ye holy . such words in respect of the two fold glory that redoundeth to god , have a double sence . god is glorified , . either by us directly , or . from us , by other , indirectly ; as it is in the gospel , when men seeing our good works are stirred up also to glorifie him . and therefore it is , that these words , [ sanctification , glorification , &c. ] have a double sense . . first , to signifie a making holy , &c. and that by means : in which respect sanctification is a making holy . . in regard of others , a declaring of this sanctification so made . by the first ( according to s. peter ) we make sure to our selves our calling and election . and by the second , we declare it to others , that as we glorifie god our selves , so god may be glorified by others also . shew me thy faith by thy works , saith s. james . whereby it falleth out , that because good works have this operation to stir up others to glorifie god , that our saviour saith , that a good work is lawful on the sabbath day ; such works discover our regeneration , and if we be purged and sanctified , we shall be , as the apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prepared or made fit for every good work . so that when god hath used the means we must bring forth the fruit . chap. vii . works of mercy proper for the lords day . they are of two sorts . . first corporeal , feeding the hungry , &c. burying of the dead a work of mercy . such works proper for a festival . objections answered . . spirituals . . to instruct , counsel and exhort . . comfort . . reproofe . . forgiving . . bearing with the weak . . prayer . . reconciling those that are at odds . but because the day was chiefly instituted for a memorial of gods great mercies : as . for making us , when we were nothing . . secondly for redeeming us when we were worse then nothing . . and lastly , for the beginning of our sanctification : therefore in regard of these three great mercies it is , that no work doth so well agree with the day , nor that god is so much delighted in , as the works of mercy , when we shew our thankfulnesse for those great mercies which we celebrate on that day , by exercising mercy towards others , whose necessity requires our assistance . and in this regard it is , that there is a special affinity between sanctification of the day and works of mercy . the prophet tells us , that god refuseth all sacrifice , and requireth mercy , so that sacrifice without mercy was rejected . let us compare this , with the ritual sanctification in the law. as anoynting was the first part of typical sanctifying , of which we spake formerly , so was there also a second , if it were a person , his hand was filled by aaron , implevit manus ejus aaron . if it were an altar , then was there some what offered on it . so that oblation or filling the hand was the second way of legal sanctifying . in the law there was a charge to aaron , that whensoever men came to appear before the lord , none should appear empty . and therefore in another place there is mention made of a basket of sanctification at the door of the tabernacle , in which was reserved the bread offered by the people , which the priests were to eat with the flesh of the sacrifices . and the very same order was taken in the time of the gospel , that on the lords day there should be collections for the poor . but there is no place that setteth this out more plainly , then the chapter of deuteronomy , the whole chapter throughout ; where the manner is particularly set down , how the people were to bring their baskets of first fruits to the tabernacle , and offer them there to the lord , in token of thankfulnesse , and as an acknowledgement that they received all from god. and likewise every third yeer besides the ordinary tythes , they were to bring the tythe of the remainder to the tabernacle , for the use of the levite , the poor , the fatherlesse and stranger , that they might rejoyce together , &c. now mercy as misery is two fold . . corporeal , and . spiritual . either outward and such as are for the good of the body of him that is in misery ; or inward , and such as concerne his soul or spirit . . for the first of these , our saviour himself mentions six works of mercy in verses of one chapter , which as sure as he is christ , he will acknowledge , and take special notice of , when he comes to judge the world , and as he will pronounce those happy and blessed that have exercised them ; so he will denounce a curse upon those that have neglected them , three of them are in the first of the two . . feeding the hungry . . giving drink to the thirsty . . merciful dealing with , and entertaining the stranger . and the other three are in the next verse . . clothing the naked . . visiting the sick . . and succouring them that be in prison . to which may be added a seventh , which is the care of the dead : we see that king david pronounceth a blessing from god to the men of jabesh gilead , because they had buried the body of saul . and our saviour commendeth the work of mary in her anointing him , as having relation to the day of his burial . we finde also joseph of arimathea , and nicodemus recommended to posterity , for their work of mercy in this kinde : the one for begging the body of jesus to bury it , and the other for assisting him in the charge of interring it . augustine gives a reason why the burial of the dead ought to be accounted a work of mercy . it is done ( saith he ) ne pateat miseria , that this misery of rotting ( being both lothsome to the eye and nose ) should not appear to every man. as also , because every one loveth his own flesh so well , that he would have it after his death well and honestly used , and therefore this is a benefit done to him , when he cannot help himself . and in these respects it is a work of mercy . that the works of mercy are most requisite ( and especially upon our feasts ) appears by that which is related of david , who upon his sacrifice on a festival day dealt to everyman and woman ( the poorer sort no doubt ) a loaf of bread , and a good piece of flesh , and a flagon of drink . and by that which is storied of nehemiah , who upon the sabbath day ( after the law read and expounded ) commanded the better sort to eat the fat , and drink the sweet , and to send portions to them , for whom nothing was prepared . and certainly there is a blessing or sanctifying proper to them and their actions that shall be mindefull of the poor , and shew mercy to them . s. paul tells the milesians , that it is a more blessed thing to give then to receive , especially seeing god so accepteth works of mercy , as that he imputeth not sin to the truly charitable . therefore it was that daniel gave that counsel to nebuchadnezzar , break off thy sins by righteousnesse , and 〈◊〉 iniquity by mercy to the poor . and our saviour gave the like in his sermon , give alms of such things as you have , and all things are clean to you . whereas he that stoppeth his ears at the cry of the poor , he also shall cry himself and not be heard . but it is an easy matter for flesh and blood to finde objections , against performing these works of mercy . as how know i , whether a man be hungry or not ? i see none go naked , and so of the rest . to this we answer with the fathers , potius est occurrere necessitati , quam succurvere . it is better to prevent or keep a man from misery , then to help him out of misery . and for the practise of that they 〈◊〉 taught , the monuments of their charity which they have left behinde them shew , that they were more frequent in works of mercy then we . and their rule was , in die domini ne extende manus ad 〈◊〉 , nisi extendas ad pauperem , if you stretch not your hands to the poor on the lords day , it will be in vain to stretch out your hands to god. and indeed , when god requireth thy almes to the poore , he asketh but his own , and that which he gave thee , and but that which thou canst not keep long . he requireth but pauxillum , a very little from thee for them , meaning to repay thee centuplum a hundred fold for it . he asketh of thee but caducum , that which is fraile and transitory , to reward thee in aternum eternally . . and as there were in their time some , so are there now more , that plead their inability to releeve the poor . our answer to this must be as theirs was , si 〈◊〉 non sufficient restuae ad 〈◊〉 christianos , parcendum est , ut tu sufficias illis , if thou hast not sufficient for pious uses , be the better husband , that thou mayest be enabled to do some good , though never so little , for god regardeth not the quantum , how much thou givest , 〈◊〉 ex quanto , out of what thou hast to give . the widowes mites were more accepted by god , then the gifts the rich men cast into the treasury , why ? quia multum obtulit , quae parum sibi reliquit , she offered much , that left but little to her self . lastly , there were some then , as there are now , that having given almes on the sunday , would recover it the other dayes of the week , either by oppressing , and dealing hardly with the poor , or by undermining those they dealt with . therefore the last caution must be out of the prophet . the lord of hosts shall be exalted in judgment , the holy ghost shall be sanctified in justice , that is , a mans mercy must not make him unrighteous . so that the conclusion of this point is , if a man doe dare rem suam deo , & se peccato , aut daemoni , give his substance to god , and himself to sin or the devil , and thereby give quod minus est creatori , & quod majus , inimico , the lesse to his creatour , and the greater to his enemy , he is far from keeping the sabbath aright , in the point of performing the works of mercy . now concerning the spiritual part of the works of mercy , which is to be done to the spirit of him that needs it , s. augustine saith , est quaedam charitas quae de sacculo non erogatur ; there is a charity which is not taken out of the bag or purse , such mercies are called spirituales elemozynae or misericordiae , spiritual almes , which are so much more excellent then the other , as they do mederi miseriae principalioris partis , take order for the relief of the more principal part of man , the soul. and there are seven of this kinde . . the first concernes the good which is to be performed , to draw him to it , and it consists of three branches . the instruction of the young , and others that are ignorant ; the prophet describes the reward of such . they that turne many to righteousnes shall shine as the stars for ever . . the second branch is , the giving of good and christian advice , to him that is in doubt ; hearty counsel by a friend , is by solomon compared to oyntment and perfume that reioyce the heart . . the last is the exhorting him that is slack in some good duty , so did the prophet david . and this was one of the instructions saint paul gave to timothy , to charge rich men , to do good , and be rich in good works &c. . another is comforting them that are in distresse , saint paul calleth this comforting them which are in trouble , and supporting the weak , and flere cum flentibus , weeping with them that weep . . a third is that work of spiritual mercy which our saviour made a part of church discipline , reproving of our brother privately for his fault , and the apostle biddeth us to warne them that are unruly . a 〈◊〉 is , the pardoning of those that offend us , according to our saviours rule , we must first be reconciled to our brother , before we offer our gift at the alaltar , and if he will not be reconciled , then pray for him . it was aswell christs practise , as his counsel , father forgive them . so did the proto-martyr stephen . gregory saith , qui dat et non dimittit he that giveth and forgiveth not , doth a work that is not acceptable to god ; sed si dimittet 〈◊〉 non det , but he that forgiveth , though he give not , shall be forgiven of god ; as oft as he forgiveth others si tu ponas limitem deus tibi ponet limitem . if thou settest bounds to thy forgiving , god will do the like to thee ; but if thou for givest without limit , nor puttest bounds to thy brothers offence by pardo ning it , god will put no limit to his pardonnig of thy sinne . . another is in rom. . . we that are strong ought to bear the infirmities of the weak . alter alterius onera portate , beare ye one anothers burden gal. . . thess. . . . the sixth is taken out of saint james . praying for one another . even for our enemies , it was christs counsel matthew . . and his practise luk. . . and this is reputed for a work of mercy . augustine saith , causaberis 〈◊〉 te non possedocere , you may perhaps cavil and say , thou canst not teach : some are as forward to advise you , as you them : and that you have not the gift of comforting : or if you rebuke them for their faults , they will despise you . but for this , and the two last works of mercy , there can be no excuse , nunquid dices , non possum dimittere 〈◊〉 , to forgive one that hath offended thee , to bear with him , to pray for him , these things may be alwayes done , ut malitia ignoscatur nulla excellentia , nulla sapientia , nullis divitiis opus est . to pardon wrong done to us , ( and so to beare with the weak , and to pray for any ) there is neither excellency nor wisdom , nor riches requisite or necessary . . the last is , the reconciling of them that be at variance , or the making peace between man and man. by this act ( as our saviour tells us ) we shew our selves to be the children of god , and as ( he further saith ) there will a blessing follow peace makers . but here falleth in an obiection , what if they will not be reconciled ? augustine answereth it . if thou hast done thy good will pacificus es , thou art a peace maker . and these are the seven fruits of mercy spiritual . besides these whatsoever is a work according to the law of god , is also acceptable , but especially these . chap. viii . the second rule of homogenea . fasting , reduced hither . commanded under the gospel . . publick fasts for averting of evil of punishment which is either malum grastans or impendens , or of sinne , for procureing of good . . private fasts , and the 〈◊〉 of them . the parts of a fast . . external abstinence from meat , sleep , costly apparrel , pleasure , servile work , almes then to be given . secondly , internal humiliation for sinne , promise of reformation . the third rule , our fast and observation of the lords day must be spiritual . thus far we have proceeded according to the first rule of extension , that where any thing is commanded the contrary is forbidden , and e contra . come we now , as in the former , to the rule of homogenea that is , where any thing is commanded , there all things are commanded that are of the same kinde ; which is the second rule . and we finde in the law , that the day of humiliation or fasting is called a sabbath , and so may be reduced hither as homogeneal . saint augustine said well , that if the state of innocency had continued , then had there 〈◊〉 one day only to have bin observed by christians ; and that to have been spent onely in the duty of prayse , and thanksgiving . but since the fall of adam , there are such defects and wants in our souls , that god is not onely to be glorified sacrificio eucharistiae by the sacrifice of praise , but also sacrificio spiritus contribulati & 〈◊〉 , by the sacrifice of a troubled and humbled spirit , his reason is , 〈◊〉 bonum perfecte ut volumns non possumus , because we cannot performe any good thing so well as we would . and he alledgeth that place of saint paul , i do not the good things that i would . that tie that 〈◊〉 upon us in the other sabbath cannot be so well performed by us as it ought to be , and therefore multo 〈◊〉 frequentius 〈◊〉 oportet we have cause to glorify god oftner by this sacrifice of humiliation , for attonement , then by the other . so that as the other tendeth to initiation of the joyes to come , for praise is the exercise of the saints and angels , and herein have a heaven upon earth , so this to mortification of our earthly members in this life : and it is the ordinance of god , that each of these sacrifices should have its day . and though some doubt of the morality of the sabbath , yet that 〈◊〉 is a moral duty there can be no doubt . the reason is ; because whatsoever was a meer ceremony might not be vsed at any other time , or in any other place or order , then was prescribed by god in the book of ceremonies ; but this of fasting hath been otherwise , for upon extraordinary occasions they had special fasts as in the fist , and seventh and tenth moneth , none of which were prescribed by the law , and had not bin lawful , if fasting were a ceremony , for ceremonies in the time of the law , were tyed to certain times and places . again , though our saviour gave a reason why his disciples should not then fast , yet he shewed plainly , that after the bridegroom should be taken away from them ( after his taking up into glory ) they should fast , and that this duty should continue . and we see , it was the practise of the church , , at the sending forth of paul and barnabas . and saint paul himself had his private fastings , in multis jejuniis , in fasting often . and his advise was to married people , to sever themselves for a time , to give themselves to fasting and prayer , which sheweth plainly , that it was accounted a necessary duty , and therefore practised . now for the other times of the primitive church , the books of the fathers are exceeding full in praise of fasting , and they themselves were so addicted to it , and did therewith so consume themselves , that they might well say with david . their knees were made weak with fasting , and their flesh had lost all their fatnes . the day of humiliation , or day of fast , receiveth a division of publick and private . . for the first , it was lawful to blow the trumpet at it . and secondly for the second , it was to be kept as privately as might be , none must know of it : but the ends and parts of both were alike . now the reasons of the publick fast were these . . either for the averting of some evil . . or for procuring some good . and because malum est aut poenae aut culpae evil is either of punishment or of sinne ; this duty was performed against both these : but especially against punishment , either of our selves or others . and in both it is either present , which is malum grassans , or hanging over heads which is impendens . . a present evill is , when the church or commonwealth hath any of the lords arrows or shafts sticking in their sides ( as chrysostom saith well on jos. . . ) as when the men of ai had discomfited the children of israel , josuah and the people humbled themselves before god by a publick fast . and upon the overthrow given them by the benjamites , the people likewise besought the lord in a publick fast . so in the time of their captivity under the philistims , the prophet samuel proclaimed a publick fast . and the like upon a dearth in the time of joel . . when as yet the judgement of god was not come upon them , but was onely imminent , a fast was proclaimed by jehosaphat upon the ammonites and moabites coming against him . he feared and set himself to seek the lord , and proclaimed a fast throughout all judah . also upon hamans decreegotten against the jews , before it was 〈◊〉 in execution , esther caused a general fast to be 〈◊〉 among the jews . and when niniveh was threatened with destruction to come upon it within days , the king caused a publick fast to be held . so when this punishment lieth not upon our selves , but upon the churches about us , the like duty is to be performed . we have an example in this 〈◊〉 , for the jews dispersed through babylon and chaldea , in the prophet zachary . . to come to malum culpae , the evil of sinne , in regard of our offences against god ; and that they deserve to be punished , we are to performe this duty , obtain pardon , and to pacifie his wrath , we see , that the jews having offended god by taking wives of the gentiles , though there was yet no visitation 〈◊〉 them , yet esra , and those that feared god assembled and humbled themselves by fasting and jesabells pretence for a fast was fair , if it had been true , viz. that god and the king had been blasphemed by naboth . . as it is a dutie necessary to the averting of evil , so is it for the procuring of some good . for which purpose we finde several fasts kept in the apostles times , one at the sending forth of two of the apostles paul and barnabas , and the other at the ordination of elders to desire of god , to make such as were ordained painful and fruitfull labourers in the work , to which they were called . now in this duty of fasting , if we looke at the punishments and visitation of god onely , which are variously sent , it is hard to make jejunium statum , to observe any set and fixed time of 〈◊〉 , but as the occasion is special and extraordinary , so must the fast be ; but if we look at the sins we daily fall into , and our own backwardnes to any thing that is good , and consider that fasting is a great help in the dayly progresse of mortification and sanctification . as under the law , they had their set dayes of expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein they did afflict their souls & expiare 〈◊〉 sua jejunio and expiate their sinnes with fasting , so no question 〈◊〉 that now ( we having the like daily occasions of fasting ) set times of fasting may be appointed by the church , and that it is very expedient it should be so , and that every true member of the church ought to observe the same . and as upon these publick causes and calamities the whole people ought to make a solemne day of fasting , wherein every one is to beare a part : so when the same causes concern any private person , he ought to keep a private fast and humiliation ; which brings in the second part of a fast . namely the private . . the causes of a private fast are the same with those of the publick . . either for malumpoenae , the evil of punishment , or secondly malum culpae the evil of sin . and the first in respect of our selves , when we are either under gods heavy hand 〈◊〉 , as david when his child was sick , fasted : or when the evil is not yet upon us , but hanged over , and threateneth us : as when eliiah denounced gods judgments against 〈◊〉 , he fasted : which fast though it were onely or cheifly for fear of punishment , yet went it not unrewarded . it is not thanks 〈◊〉 in sicknes and affliction to refrain our meat : it is but natural so to do , elihu in job tells us , that when a man is chastned with pain , his life abhorreth bread , and his soul dainty meat . and the psalmist tells us , that when fools are afflicted , their soul abhorreth all manner of meat . and we read that when ahab was in grief , he would eat no bread . but to do this without affliction . 〈◊〉 optimum & acceptabile 〈◊〉 , this is the excellent and acceptable fast . to come with mary magdalen and betake our selves to weeping and to fast before the 〈◊〉 come , to take up our own crosse , and to 〈◊〉 our selves , this is an act worthy a true christian. again , when the affliction lieth not upon our selves , but upon others , it may be lawfully 〈◊〉 . david relateth 〈◊〉 himself , that when others were sick , he put on 〈◊〉 , and humbled his soul with fasting , for them . . to prevent the evil of sinne , either propter languorem boni , when we grow 〈◊〉 , or languish in performance of holy duties , as when our prayers are not so fervent as they ought to be , or propter 〈◊〉 mali , upon some tentation , that cannot be avoyded without fasting , for 〈◊〉 saith ; there are some evil spirits , that cannot be cast out but by prayer and fasting lastly , as the publick 〈◊〉 , so also the private , is not only for the averting of evil , but for procuring of good : and that , either in general , as cornelius the centurions fasting proved a preparative to his calling to become a christian : or in particular , as our saviour christ fasted at his inauguration , or publick entrance into his office of mediatorship ; according to the opinion both of the fathers , and moderne divines . now as of the other sabbath , so also of this , there are two parts . first external , which is abstinence . secondly , internal sorrow , mourning , or humiliation . . in the outward fast is required a whole dayes abstinence , from , even to even , and from meatand drink , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is edible and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is liquid , a general restraint from both . . an abridgment or breaking off the ordinary course of our sleep . we must watch as well as fast . . we must lay by our best apparel , and put on more vile clothes , which in nehemiah and sundry other places is expressed by wearing of sackcloth , which we should also lay aside , as unworthy of any ; but that to avoid shame , we must have somewhat to cover our nakednesse . . we must separate our selves from all that is delightful to the senses , and from all the pleasures and delights of this life ; for , quia non peccavit sola gula , ne jejunet sola , because the tast hath not been the onely sense which hath offended , therefore that sense must not fast alone : but the other senses mustabstain and be afflicted also . . and as all these are 〈◊〉 , so is labour and servile work also . . lastly , we must give alms and relieve the poor on the day of our fast . the precept we have in esay , among other things required in a fast , to draw out the soul to the hungry , and to pity the afflicted soul. and an example of it in the centurion : alms was joyned with his fasting : for the old rule and canon is , quod ventri subtrahitur , pauperi detur ; what we spare from our belly , we must give to the poor . but as we said before , that bodily rest profiteth nothing , so we may say of bodily abstinence , it availeth little , it is not an outward abstinence will serve the turn ( for the the kingdom of god is not in meat and drink ) if we stay there and go no further : therefore the prophet tells such fasters , though they lay in 〈◊〉 a whole day , yet it was not that which god requireth , but inward sorrow : because the outward action is ordained for the inward , and the internal fast is that which god chiefly accepts . what is said in the gospel of sacrifice , may be aswel said of outward mourning , i will have mercy and not sacrifice . matth. . . and the prophet joel tells us , it is not the rending of the garments , but of the heart which god requireth in our fasts . the apostle excellently describeth the whole course of whatsoever is required of us in this fast : when they sorrowed after a godly sort , what carefulnesse it wrought in them ; yea , what clearing of themselves ; yea , what indignation ; yea , what fear ; yea , what vehement desire ; yea , what zeal ; yea , what revenge ? a true fast must come from the spirit , and be accompanied with sighs and groans which cannot be expressed , as the apostle speaks in another case . of this sorrow there cannot be an exquisite method , but as he setteth them down there , they are of two sorts . . first , a fear arising from the apprehension of gods anger provoked , and the punishment due to us for our sins , which must work in us a sorrow that we have offended so good a god. . a desire of amendment for the future , which must shew it self by a more strict care that we offend him no more : and this care must be expressed by zeal , and if we relapse or go amisse , that then we be ready to punish our selves for it . in a word the fruit of those actions which concern mortification tend to this end , that by judging our selves we may escape the judgment of god. it was the policy of benhadad , and his people to humble themselves to the kingof israel , which turned to their preservation : and it hath been the usual practise of rebellious subjects to their prince thus to behave themselves , to regain his favour , and to make his bowels yearn . but after all these , unlesse there be a binding of our selves by a vow and promise of reformation andnew obedience ( which must be the 〈◊〉 of our fasting and humiliation ) all the rest will be to little purpose . therfore we finde in nehem. at a solemn 〈◊〉 of the israelites , when they were returned from babylon , that after solemn reading of the law four times ( for so some take the words , verse . ) whereas their ordinary readings were but twice on one day , and after an humble cessation , and serious exhortation , they all enter into a solemn vow and covenant of reformation of their lives , and set their hands and seals to it , to remain as a testimony against them for ever if they should fall back . thus if we upon our solemn fasts do vow and promise to god , unfeignedly to reform what we then confesse to have been amisse in us , and perform it accordingly , then we may be assured our fast is such as god accepts . and thus much concerning the second rule , for expounding the commandments , extending to homogenea . the third rule tells us according to our former method , that the love of god is spiritual , and so aswell the fast , as the observation of the festival ought to be spiritual ( as hath been partly handled already ) the prophet esay knew the necessity hereof , and therefore urges both in one chapter , esay . he reprooves their fast , because they rested in outward abstinence , neglecting the spiritual duties , without which it is of no value , verse , , &c. and ver . . he tells them they must not do their pleasure on gods holy day , but call it a delight not doing their own wayes , nor finding their own pleasure , &c. thus we must sanctifie the lord in our hearts , as s. peter requires , pet. . and so we shall sanctifie the day to him in an acceptable manner . chap. ix . the fourth rule of the means and helps to keep this commandment , viz. . places . . persons . . maintenance . of publick places for divine worship . the place as well as the time holy , and both to be reverenced . add. . out of the authors other works , concerning the adorning of gods house , and against sacriledge in prophaning it . addition . further additions concerning churches , or places of gods worship : set places used from the beginning : the necessity of them from natural instinct . their dedication and the use of it . god is sole proprietor , as of places , so of all the churches patrimony . all humane propriety extinct by dedication : the clergy have onely usum , ac fructum ; no fee-simple by the law civil or municipal in any man ; but a quasi feudum onely . in the next place ( according to the former rules of exposition ) we are to proceed to those things which help and conduce to the keeping of this commandment , which we usually call the means ; for where the end is commanded , there those things are also commanded , without which the end cannot be attained . now whereas the solemn duties of this day cannot be performed in a publick manner , without a place set apart , and persons enabled to perform such high and sacred actions : and because those persons must be trained up , that they may be fit for such great and weighty imployments , and not taken up ex 〈◊〉 grege , out of the common rout , which cannot be without cost and charge . therefore both places and persons sanctified to these purposes , and maintenance also for the persons , and for the universities and schools of learning , when they are to be prepared for the work , are commanded by god , and included in this precept ; and so of these we are to speak in the next place , viz of . places . . persons . . maintenance . . for the place , we finde it joyned with the day in several places , ye shall keep my sabbaths , and reverence my sanctuarie . where the observation of the day is joyned with the reverence of the place in one verse making them thereby to be of one nature . this should be observed by those men among us , who are so strict and punctual about the day , urging it even to jewish superstition , and yet are 〈◊〉 negligent of the place , and prophane it most of all : when as it is most certain , that the time and 〈◊〉 do pari passu ambulare ; and that there is no more ceremony in the one , then in the other : but that both are of the like moral use , and both alike capable of sanctification ; and the place the more capable of the two as a thing permanent , whereas the time is transient . the day is the day of rest , and when we hallow it , it is called the lords rest ; and the same name is given by god himself to the place , when it is consecrated to him , this is my rest for ever , here will i dwell , for i have a delight therein , saith god of sion : concerning which , as the apostles took order , that the exteriour part of gods worship should be performed decently and in order , so also that the place of worship should not be prophaned , but decently kept , and reverently esteemed , and therefore the apostle reproves the corinthians for their irreverent carriage in the place , whereby they despised the church of god , * have ye not houses to eat and drink in ? or despise 〈◊〉 the church of god ? but if he had lived in these times , what would he have said , to see the 〈◊〉 of god , and places of worship so highly prophaned and abused , and so homely and poorly kept , that the table of the lord , where ( as s. chrysostome saith ) tremenda dei mysteria , the dreadful mysteries of god are celebrated , looks more like an oyster board , or a table to eat oysters on , then the holy table fit for gods sanctuary . this is so far from pompa outward pomp ( which is the extream that some men pretend to be against ) that it comes far short of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that decency which is required in gods house . this is a thing to be thought on , and though it may seem to some not to be inter graviora legis , yet i am sure it is not to be neglected , as we see it is now adayes : for as by travelling , working , &c. we shew that we esteem not the day , so the very walls and windows , and other parts neglected , shew we esteem not gods sanctuary . concerning the adorning of the house of god , the author ( as here briefly ) so more fully in other places expresseth himself . serm. on mark , , . page . if oyntment might be spent on aarons head under the law , seeing a greater then aaron is here , why not on his too ? i finde that neither under the law , he liked of their motion , what should the temple do with cedar ? neither under the gospel of theirs , what should christs head do with nardus ? but that to his praise it is recorded in the old testament that said , shall i dwell in my cieled house , and the ark of god remain under goats skins ? and she in the new , that thought not her best ointment too good for christs head ? surely they in egypt had their service of god , it may be in a barn , or in some other corner of an house , yet when moses moved a costly tabernacle , no man was found that once said , our fathers served god well enough without one , ut quid perditio haec ? after that many prophets and righteous men were well when they might worship before the ark ; yet when solomon moved a stately temple , never was any found that would grudge and say , why , the ark is enough , i pray god we serve god no worse then they that knew nothing but a tent , ut quid perditio haec ? onely in the dayes of the gospel ( which of all others least should ) there steps up judas , and dareth to lay that against christs church , that no man durst ever either against moses tent , or solomons temple , &c. in the same sermon a little before , viz. page , the scripures record ( as a good work ) that that was laid down at the apostles feet , no lesse then this that was laid on christs own head . and in them ananias a church robber , and judas a christ robber both in one case . satan is said to have filled their hearts in that act. and the like end came to both , and both are good remembrances for them that seek and say , as thy did : yea , that would not be content to detain a part ( ananias and judas went further ) but would seize on all gladly , if a gracious lady * did not say , sinite . in another sermon on john . . page . to reform churches , and then seek to dissolve them , will be counted among the errours of our age . christ was far from it ; he that would not see it abused , would never endure to have it destroyed , when he had reformed the abuses . after in the same sermon , page . solvite templum , is no commandment ( be sure ) in no sence . he commands not any temple , not that they themselves meant to be destroyed . it were sacriledge , that , and no better : and sacriledge the apostle ranks with idolatry , as being full out as evil , if not worse then it . but indeed worse ; for what idolatry but pollutes , sacriledge pulls quite down ; and easier it is to new hallow a temple polluted , then to build a new one out of a heap of stones . and if to spoil a church be sacriledge , ( as it is granted ) yet that leaves somewhat , at least the walls and roof ( so it be not lead ) to leave nothing , but down with it , is the cry of edom , the worst cry , the worst sacriledge of all , and never given in charge to any ( we may be sure . ) for god himself said to david with his own mouth , whereas it was in thine heart to build me a house , thou didst well , that thou wast so minded . didst well ? well done to think of building ? then e sensu contrario , evil done to think of dissolving , and that which is evil , christ will never enjoyn . against destroying of churches much more may be read in that sermon , where he 〈◊〉 , that it is the proper work of a pharisee to destroy temples , for to them it was spoken , john . . and that to destroy the temple is to kill christ , and that christ ( comparing his body to the temple ) his meaning was to shew , he would have us to make account of the temple , and so to use it , as we would his own very body ; and to be as far from destroying one , as we would be of destroying the other , &c. to erect and set up certain places for the exercise of the rites of religion , is derived from the instinct of nature , and approved by god from the beginning . it begun not ( as a learned man saith ) with that tabernacle or ambulatory temple , which moses caused to be made by gods appointment at mount sinai , but was much more ancient . noah built an altar as soon as he came out of the ark. abraham , 〈◊〉 , and jacob , ( wheresoever they came to pitch their tents ) erected places for divine worship ( that is altars with their septs and enclosures ) without any special appointing from god. to this purpose that profound and judicious hooker , polit. lib. . sect . . saith ; that solemn duties of publick service to be done unto god , must have their places set and prepared in such sort , as beseemeth actions of such regard . adam even during the space of his small continuance in paradise , had where to present himself before the lord. adams sons had out of paradise in like sort , whither to bring their sacrifices . the patriarchs used altars , mountains and groves for the self same purpose . in the vast wildernesse when the people of god had themselves no setled habitation , yet a moveable tabernacle they were commanded to make . the like charge was given against the time they should come to settle themselves in the land which had been promised to their fathers : you shall seek that place which the lord your god shall chuse . when god had chosen jerusalem , and in jerusalem mount moriah , there to have his standing habitation made , it was in the chiefest of davids desires to have performed so good a work . his grief was no lesse that he could not have the honour to build god a temple , then their anger is at this day , who bite asunder their own tongues with very wrath , that they have not as yet the power to pull down the temples which they never built , and to level them with the ground . thus and much more to this purpose , that learned and devont man , who amongst others learnedly handles the several points considerable in this subject : viz. the conveniency and necessity of having set places for publick worship , the consecrating and dedicating of such places to god , the honour and reverence due to them , and the conveniency and fitnes of adorning them in the most sumptuous manner , and that it savours nothing of judaisme or superstition , but becomes even the most spiritual times of the gospel . sect. , , , , , , . the solemn dedication of churches serves not onely to make them publick , but further to surrender up that right which otherwise the founders might have in them , and to make god himself the owner , as that learned author speaks , sect. . p. . i may adde , that hence it is , that not onely the civil and canon laws , but euen our common laws do account such places together with the churches patrimony , and whatsoever is dedicated to god , to be gods right , and that he is the sole proprietor , all humane propriety being extinguished by the consecration , and that all that the clergie have is usum fructuum , as administrators or trustees from god , who hath given them the use , reserving the dominion and right in himself . and therefore our lawyers resolve , that there is no fee simple of a church , either in the bishop , patron , or incumbent ( though all other lands are resolved into a fee simple , which is in some or other ) but there is a quasi feudum in the incumbent during life , the law gives him something like a fee for life , whereby he may sue for the rights of the church , but a proper fee is in none but in god alone . those that would see more of this subject , may read among many other , two learned tracts , by two reverend and learned men of this church . the one an answer to a letter written at oxford to samuel turner concerning the church , and the revenues thereof . the other entituled , church lands not to be sold . among the schoolmen , thom. . . q. . and the commentators on him . the canonists in cap. sacrilegium . q. . the summists verb. sacrilegium . especially suarez de religione , lib. de sacrilegio per totum . thus briefly for the places : now for the person . chap. x. of persons set apart for gods service , the mission , choice , the reverence due to them . the benefit received by them , spiritual , and temporal . preservers of kingdoms . humane laws and policies not sufficient , without a teaching priest &c. examples in diverse monarchies and kingdoms . concerning whom we know , that god hath said of him , that he is the messenger of the lord of hosts , he is appointed by god to stand between god and man , and saint paul saith of himself and other ministers of god , that they are the ambassadors of christ , to deliver gods message to men of all sorts , aswell to the highest prince , as to the lowest of the people . they are sent with a commission , they come not of themselves mittam te i will send thee saith god to moses , and vade ad populum , go to the people , saith god to esay . and this custome of sending by commission was continued by christ and his apostles and by their successors in all ages of the church . as my father sent me , so send i you saith christ to his apostles . and though god by the prophet calleth these 〈◊〉 thus sent , his own mouth , and that the message they deliver to us , is not 〈◊〉 own , but gods : yet it falleth out with them oft times , as with the day and 〈◊〉 , they are disesteemed and neglected . 〈◊〉 as in former times , wicked princes thought meanly of them , as that to 〈◊〉 〈◊〉 nothing , but to burn in cense , and make ready sacrifices : and 〈◊〉 〈◊〉 appointed to their office the lowest of the people , such as would fill their hands , insomuch as the priests office grew into contempt : in like 〈◊〉 there are now some , that think the office of a minister of god to be nothing but the reading of a few prayers , and going up into a pulpit , and speaking there an hour , which some do without sence or reason , and without any reverence or regard to the dignity of the worke and high place to which they are called . therefore god himself takes order for procuring the more honour to the calling ( and that for the peoples good ) that they shall not onely teach and instruct the people set jacob to school , and learn israel his lesson , but they shall teach even kings and princes themselves ; they must give joshua his charge , and the highest on earth must not 〈◊〉 to be directed and instructed by them in things concerning god and their own salvation . princes have need of such to assist them , as in other acts of government , so especially in matters of religion , and in particular for sanctifying the lords day . they may by their statutes and penall laws enjoyne the external rest on that day , but the works of sanctification , wherein the celebration of the day chiefly consists , are the proper work of the priest , he it is that must teach the laws of god which reach to the soul and inward man. it is the duty of princes , who are custodes utriusque tabulae , keepers of both tables , 〈◊〉 they cannot perform the work of sanctification themselves , to take care that fit persons be provided and encouraged in this work . it s true , if a prince were onely ( as the heathen man said ) tanquam subulcus , like a herdsman , that keepeth cattel , to take care of mens bodies , and of their outward estate onely , and that they wrong not one another by fraud or force , and had no charge of mens souls , nor of religion , he might neglect this work , but seeing it is otherwise , and that the care of the church is committed to him , and that the soul is the principal part , therefore it his duty to see that fit and able persons be provided for this work , such as may be doctores gentium , teachers of the nations . therefore god would not have such as were to do his work to be chosen ex tumultuario grege , out of the common people , hand over head ; but out of those that had been trained up in the knowledge of the law ; for which purpose they had their several schools or universities , as at * kirjath-sepher , ‖ ramoth-sophim , and † naioth . nor were they to do gods work till they were well studied and able , to give reasons for that they did or said : by gods own order they were under the law to be from thirty years old and upward to do the work in the tabernacle of the congregation . and as good care was to be taken in the choice of them , so ought there be as great in the cherishing and esteem of them . to esteem them very highly in love for their worke sake . as saint paul speaketh . we should receive them as angels of god , as the galatians did saint paul , and cleave to them , as his auditours did to him ; and use them as honorably and as with as much respect as princes receive and entertain forreign ambassadors : otherwise , they will neither profit us , we shall receive no benefit by them , nor they be encouraged to go on cheerfully in their calling . besides ( which is worst of all ) if we disesteem of them and despise them , god will take it as an affront done to himself . he that despiseth you ( saith christ ) despiseth me . it is a despight done to god , not to the minister onely : and god will take it to heart and avenge his own quarrel . corah and the rest that murmured against gods servants , felt his heavy indignation for it . miriam ( moses own sister ) was made a leper for the like offence , we see what became of them that scorned elisha , though their age might have pleaded some excuse for them . and ( not to trouble you with many presidents ) it is said of the jews , that they mocked the messengers of god and despised his words ( how long ? ) until the wrath of the lord arose against his people , till there was no remedy . but it is objected , what if the minister be of bad life and conversation ? we finde that those that were polluted were put from the priesthood . to this we answer , many times it falls out that either for a small cause , or sometime upon no just one , the minister may be accounted scandalous . if the offence be given really , and that without hope of the parties reclaiming that gives it , there is a legal course ( yet with charity ) to be taken against him , the censures of the church must be exercised against him , but in the mean time , we must carry a fair respect to them for his sake by whom they are sent ; for the word we hear of them is not the word of men , but of god. health is not refused though it come to us by the prescription of a sick man. elias refused not his food , though brought to him by ravens . nor was christs almes one jote the worse , though distributed by the hands of judas . indeed it cannot be 〈◊〉 that gods intent was to have them all lights , all holy , for he brought them neer to himself , and therefore are called men of god , they should be like the baptist burning and shining lights ; and if we well consider the work they are to undergo , we shall finde they had need to be both holy and well qualified . . they are to stand between the lord and his people to , shew them his word and what he required them to do . . they are not onely to read it , but to instruct them in it , to make men wise to salvation , and not onely the common people , but the king also as was shewed before . . they are to blesse the people in the name of the lord. . they are to offer prayers to god for them upon all occasions , as . in time of pestilence , when the plague raged among them . . in time of war , when the enemy threatened their destruction . . in time of famine , when the land yeelded not increase . . in time of sicknes , not onely for the life of the king or prince , bnt also when sicknesse laied hold on private men . and lastly . . they wereto be instead of captains , to encourage the people ( their souldiers ) to fight manfully , and to resist the assaults of the devill , their ghostly enemy , these and many other things belong to the priests function . now ( as the apostle speaks ) who is sufficient for these things ? surely if he that was so plentifully endued with the spirit of god doubted of his own sufficiency , what may we in these times ? when many take liberty ( without the emission the apostle had ) to themselves unsent to undertake this high calling , certainly great care ought to be taken by those in authority , especially by the church governours that none should performe this office of themselves , and that they who are ordained be able to undergo so great a work . for if they that fight against us were onely bodily enemies as french and spaniards , there were no such great need of such men : but seeing that ( as the apostle tells us ) we are to fight a spiritual combat , we must combat with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore such are necessary as can oppose spiritual wickednes . such are currus & aurigae israelis , the charriots and horsemen of israel who must beat back this spiritual host . the holy ghost hath left it upon record , that the life of 〈◊〉 the priest ; and his wisdom were the means to keep both king and people from idolatry , and consequently the whole kingdom from destruction . and as the 〈◊〉 tells us , that in his time , the want of knowledge brought the foundations of the earth ( both of church and commonwealth ) out of frame : al humane laws were defective . so ( as the wise man speaketh ) it is wisdome and knowledge of gods law , which is to be sought at the priests mouth that doth servare gregem ab interitu , preserve the people from perishing . and where there is no vision , the people decay . for if we will look backward into the estate of mighty commonwealthes , we shall finde , , that ( though the wisdome and policy of them have been great ) for want of prophets and priests to reclaim the vices of the soul , they have all fallen to decay . as fi st in the assyrian monarchy , what was the ruin of it , but gluttony and intemperance which brought diseased bodies and weaknes , and adultery , which bred bastardslip ( as the prophet speaks ) and mingling of kindreds , where by the empire was translated out of the right line , and so ruined : and all this for want of good instruction . again , looke into the 〈◊〉 monarchy , and you shall see , that idlenes , neglect of tillage , mechanick arts and merchandise ( every one thereby becoming 〈◊〉 a gentleman ) caused the ruin of that empire . nor did the grecian monarchy come to its period , till alexander for want of knowing god , would himself be reputed a god , and till his successours fell to covetousnesse ; whereby a needles dearth fell upon it , and the greater began to oppresse the inferiour , and the prince to burthen his subjects . and lastly , the roman , monarchy came to that we see it is at this day , from the most flourishing of all the former , by their own pride , envy , emulation , and heart-burning . and these miseries befel al these four monarchies by reason of these vices , which the laws of god would not have suffered , if there had been any to teach them , and the laws of the heathen could not correct . if we come to our own nation in the time of the brittains , the often and frequent wrongs and injuries of great persons , the perverting of the laws , which were made to be cobwebs to catch onely the small flies , while the great ones break through . the corruptions of lawyers , maintaining causes and suits for their fee , by which the land was overrun with oppression , ( gods law being not heard in the mean time ) brought destruction upon the land . nor is it possible by any act of parliament , law or statute , to provide or take , order that a man shall not be covetous , or that there be no idlenesse , ryot , pride , envy , or the like sins in the soul , though these ( as is said ) were the chief causes that these monarchies and other countryes came to destruction . for sobriety and all vertues must be begotten in the minde , and that by such persons , as shall be able to reach and instill them out of the law of god , otherwise politick justice will never continue among men . civil acts are of no force , except religion be joyned with them . we read , that in the time of the judges , every man did that which was good in his own eyes , men could assure themselves of nothing they possessed . six hundred men of dan came into micahs house , and took away his graven image , his ephod , his molten image , his teraphim , and his priest. and in the next chapter , what an unheard of example of lust have we ? and all this is attributed to the want of knowledge of gods law in those dayes . and when the priesthood was setled , and they had a judge , yet the children of israel were brought under the yoak of the philistins because that calling was corrupted by hophni and phinees the sons of eli. in the time of the kings of israel , when that kingdome had been diverse years without the true god , and without the priest to teach the law , in no nation can be found seaven such notable changes in so short a time , as you may read in the book of the kings : and this was ascribed to the want of the priest , and the law of god. therefore it was before that time the wish and desire of moses , that all the lords people were prophets , and that the lord would put his spirit up-them . and this was the desire of saint paul too , that they could speak all with tongues , but rather that all al could prophecie . we see by experience , that our adversaries take occasion to invade us in those places , where the people are least instructed , and most ignorant in the word of god. all manner of sinne most aboundeth , where least care is taken for their instruction in the wayes of god and the knowledge of his laws . it is our shame therefore , that we take no better course for the increase and propagation of it to posterity , but that our children are nouzled up in ignorance . we are many of us of king ezechias minde : let there be peace and truth in our dayes . our care reacheth no further then our own time in point of religion , and it were well if we had so much , though in other things our care extends to posterity , whatsoever order is taken in government , no doubt but this will appear , the that civil and temporal laws of the land would be better observed and kept , if better order were taken for observing the spiritual law , the law of god , and encouraging those that are to teach and instruct men in this law . thus much for the persons . chap. xi . of maintenance for such as attend at the altar . schools and colledges , seminaries of the church . the ancient use of them among the jews , when they were in egypt , and afterward in canaan . in the primitive church . care to be taken against admitting novices or young men into the sacred calling . maintenance due by the ordinance of christ is . . 〈◊〉 . reasons that the tenth is still due under the gospel , to the priesthood of christ. addition . about tythes . that the tenth part was sacred to god from the beginning by positive divine law obliging all mankinde , and still in force . the law of nature dictates not the proportion . humane laws and customs about the modus decimandi to be followed , provided that they give not lesse then the true value of the tenth , if otherwise they are void . . oblations alwayes in use in the church . addition . about 〈◊〉 , some may be due and limited , by law , customs , contract , or necessity of the church , others voluntary and free . no power in the magistrate to alienate things dedicated to god. the last is , that sufficient means may be appointed for the maintenance of such persons whereof we have spoken , that spend their dayes in the ministry of the gospel and delivering the oracles of god unto us . and because they must be fitted by education and study for that service , therefore the institution of schools and colledges ( as seminaries of knowledge divine and humane ) is necessary . and which we finde to have been anciently among the people of god , when the worship of god 〈◊〉 to be in one family , after jacobs posterity was multiplied into a people in egypt , we read of ethan the ezrahite , and heman , chalcol , and darda , four men famous for learning , knowledge and wisdom , four great philosophers ; for it is said of solomon , that his wisdom excelled the wisdom of the east , that is , the arabian philosophers , and the wisdom of egypt , and that he was wiser then all men , even then 〈◊〉 the ezrahite , heman , chalcol and darda . now we may read in 〈◊〉 cron. . . that those four were the sons of zerah , one of the sons of 〈◊〉 by thamar . and as they were men famous while they lived in egypt , so moses who brought them out of the egyptian 〈◊〉 , was learned in all the learning of the egyptians . now the learning of the egyptians consisted , as in other parts of philosophie , so chiefly in the mathematicks , especially in astronomy , as we may read in the most ancient records of pagan antiquities , and therefore was no doubt well skilld in these sciences . after they were come out of egypt , when they came to settle in canaan , they came to debir , a city which was formerly called kiriath sepher , civitas 〈◊〉 , the city of learning ; the chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bibliothecarum , the citie of books or libraries : zenophon makes it a gymnasium , or academie of the phaenicians . in after times we finde that there were studies and chambers about the sanctuary , for those that were educated for the work of the sanctuary ; such a place had samuel in elies time ; and after this there was familia prophetarum , a company of prophets , who had the first colledge we read of , where the philistims lay in garrison , &c. yet had they the prophets and students in such 〈◊〉 , that they passed to and fro by them and never did them any damage . samuel himself also was such a friend to them , that he built naioth in ramah ( the beauty of ramah ) a colledge for the sons of the prophets , which continued a long time . we reade that the prophet elisha had many of the children of the prophets daily sitting before him , and the very ceremony of elisha's serving elias by pouring water on his hands is not omitted . we read also of 〈◊〉 the prophetesse , who dwelt at jerusalem in the colledge , a place , as many think , for students of the law of god. and in the time of the captivity daniel and his fellows excelled in learning and wisdom when they were at babylon . afterward there was the magna synagoga which was called sanhedrim by the hebrew word . after that ( as philo judeus relateth ) there were schools at alexandria in egypt . and that there were schools and colledges at jerusalem , ( if any man could doubt that such a great and populous city should be without them ) may appear by diverse places , where we read of wise men , scribes , and doctors of the law , counsellers , &c. who must needs have some places , where they studied the law , and heard it expounded , &c. besides it was the command of s. paul to timothy , that he should be conversant in the study of those things which he prescribed him , which he could not do , if there had not been places to study in . and his approbation of such places , he shewed , when he disputed daily in the school of one tyrannus , acts . . such places then have alwayes been , and that not onely for the studie of religion and the laws of god ; but also of humanity and the liberal arts. and as there were schools , so no doubt there were guides , such as should instruct them . in the time of the gospel gamaliel was a doctor of the law. and not onely guides for divinity , but tutors too for the encyclia , that learning which comprehendeth the liberal sciences : such as was moses learning , and the learning of solomon . for ( whatsoever some men account of that which they call prophane learning ) none can be fitter to enter upon the sacred mysteries of divinity , then they which have been first well instructed and grounded in the general learning and knowledge of the arts. nor is it fit that young men should leave their studies , as soon as they be a little initiated in divinity ( as many now adayes do ) but rather stay till they have years and be well grounded . god ( as is said before ) would have none admitted to serve in the tabernacle of the congregation , but from thirty years old and upward . and s. paul exhorts timothy not to admit young novices to the sacred calling of dispensing the mysteries of christ. there are in scripture as s. peter speaks , some things hard to be understood , which they that are unlearned are ready to wrest . christ was long among his disciples , yet they were to seck in some things . and therefore i say ; as the prophet in another case , they ought not to go out in haste , but remain at their studies , till by the help of their guides , their own industry , and gods blessing , they be able to teach others ; and have approved themselves workmen that need not to be ashamed , rightly dividing the word of truth , and then sacri sunto , let such in the name of god be ordained and go boldly about the lords work . now as there must be schools of learning to fit men for this sacred calling , so there ought to be maintenance provided for them , for the apostle saith , that as the priests that served at the altar , lived of the altar ; so they that now preach the gospel should live of the gospel . and this by special ordinance of christ , who hath so appointed , and the apostles reason taken from the maintenance of the priests that served at the altar , shewes , that the same proportion of a tenth part , which was paid then to the levites and priests under the law , is still due to the priesthood , and ministery of the gospel ; and the commandement for tythes extends to both : besides the apostle reasoneth , that he which labours for others , ought to eat the fruit of his labours , and be maintained by them who reap the benefit of his labours . he proves it from the bruit creatures ; the mouth of the ox must not be muzled that treadeth out the corn : he proves further from men of secular callings , whether in time of war or peace . the souldier goes not to warfare at his own charge , nor doth the husbandman feed his flock , or plant , or sowe , but in hope to reap the fruit of his pains ; from whence he infers , that the spiritual husbandman that soweth spiritual things to others , ought to partake of their harvest in temporall things for whose good he labours . now this maintenance if any ask what it is , i answer , that now as alwayes heretofore from the beginning , it consisted of something certain , and something free and voluntary . the certain maintenance is tythes . the voluntary , oblations : we finde in nehemiah , when they entred into a vow and covenant to keep the law after their return from captivity , that both these were part of that covenant , viz. tenths and oblations , which they bound themselves to pay for the service of gods house . for tythes , as the seventh part of our time , so at least the tenth part of our increase is due to god. reasons . . from the annexing of tythes to the priesthood of christ , typified by melchizedech , to whom abraham paid tythes after his victory over the kings . gen. . . this melchizedech was a type of christ , as the author to the hebrews shews ; for he is a priest for ever after the order of melchizedech : and from melchizedechs receiving tythes of abraham , the apostle infers the excellency of christs priesthood above the levitical , both because abraham himself , from whom levi 〈◊〉 , paid him tythes , and was blessed by him , and because the levitical priests that received tythes were subject to death , but here a high priest receives tythes , who lives for ever . in all which discourse it is supposed and taken for granted , that tythes are annexed to christs priesthood , otherwise the whole reasoning were impertinent and to no purpose . now if they be due to our high priest who lives for ever , no question but the priests and ministers of the gospel , whom he hath made his stewards , and whom he hath sent as his father sent him , ought in his right to receive , and to them the people ought to pay their tythes , as to christ , to whom they belong : for christ having ordained a maintenance for the ministers of the gospel , and no other certain maintenance being specified , it can be no other then this of tythes . . jacobs promise long before the law , to give tythes to god of all he possest , compared with abrahams practise before , and the apostles rule , that the labourer is worthy of his wages , with the perpetual practise of the church ( the best expositor of the law ) shew this duty to be moral and perpetual . . the chief and principal reason why god reserved the tenth for himself , and gave it to those that served at the altar , is moral and perpetual ; for he reserved the tenth to himself , in signum universalis dominii , as an acknowledgement of that all we have is his , and he gave it to the priests and levites for their service in the tabernacle . now , god is no lesse lord of the world now , then 〈◊〉 , and he hath a service and worship to be performed and maintained still ; and therefore that proportion which god himself thought 〈◊〉 in his wisdom ought to continue still , especially there being nothing in it peculiar to the jews , nor any typical ceremonie in that number , which should make it void by the coming of christ. . lastly , by christs speech to the scribes and pharisees , about tything mint and cummin , and leaving the weightier matters of the law , when he tells them , the first ought to be done , and the other not left undone . and the apostles rule , that he which is taught in the word must communicate unto him that teacheth him in all good things ; it may appear , it was not christs intent to abrogate tythes , or the apostles meaning to abridge the ministers maintenance , but that at least a tenth should be paid . as i said before of the time of publick worship , that it is probable the seventh day was appointed by god from the beginning , by ageneral positive law , obliging all mankinde , and that the day was altered by the apostles herein authorized by christ , so likewise i say concerning tythes , it is the more probable opinion , that god appointed this proportion for himself from the beginning , that as by observing the day , so by paying the tenth all men might acknowledge god to be creatour and lord of all , and whatsoever they enjoy is his free gift , and therefore this precept not being given onely to the jews , and the reason of the command being moral and perpetual , and no abrogation of it made by christ or his apostles , but ratl es many things found in the new testament , which seem to confirm it , is of force still , and obligeth all christians under the gospel ; we finde it not onely practised before by the patriarchs , but some reliques of it among the heathen . the greeks , carthaginians , and romanes gave the tenth to apollo , to hercules , to jupiter , &c. the like theophanus reports of the egyptians , and herodotus of the persians , plutarch of others ; which practise came no doubt from the universal tradition derived from the beginning , not wholly obliterated , though much corrupted ; as all divine institutions , which were positive and not meerly flowing from the light of nature , were among them . for as was said before of the time , so it may be said of the maintenance for gods worship , though natural reason dictates , that a proportion must be allowed , and that this proportion of the tenth is very congruous and reasonable , yet there can no necessary reason from meer natural principles be given , why a seventh part of our time , or a tenth of our estate , and no other proportion should be limited : and therefore those that have laboured to urge either of them as a precept or dictate of nature , have thereby wronged the cause they undertook , and given occasion to some to make all 〈◊〉 arbitrary , when they finde their reasons not to be concluding ; whereas both may be jure divino positivo , and so may binde as firmly , as if they were jure naturali , gods positive law binding as well as the laws of nature : besides that , this proportion being once consecrated to god , as this hath been by all christian churches and kingdoms , it is not in the power of any to take it away . the first law for tythes then was not given by moses ; for whereas levit. . . it is said , the tenth of all is the lords , this is not meant , that it came so by a law then made , but that it was the lords by ancient law and custom long before , and so refers to some law made at the beginning : yet then , its true , god transferred his right to the tribe of levi , on whom the priesthood was conferred , and so as to them the law of receiving tythes was new , and began then . and that the tenth is still due by divine right hath been 〈◊〉 judgement of the christian church in all ages , testified in several councels by their canons 〈◊〉 decrees , and acknowledged generally by the fathers , canonists , and modern learned divines , and by our own church in special , which in matters of this nature , as was said before of the lords day , ought to be sufficient to sway the judgement and settle the conscience of private persons . but yet withall ( as was said also of the day ) though the payment of the tenth be by divine right , in the general , so that lesse then the value of a tenth ought not to be allowed , and that therefore all customs or humane laws to the contrary are void and unlawful ; yet for the manner in particular of tything , with the determining of all circumstances and 〈◊〉 that may arise or are incident thereto ; i doubt not but the laws of the church and place where we live ought to be followed , and to them we ought in conscience to conform , provided that lesse then the value of a tenth be not paid ; for that i conceive were contrary to divine law , which , as lindwood saith in this case , no custome can prescribe against , and therefore the practise of our modern common-lawyers , allowing a modus decimandi , or custome , where any thing is paid in certain , though it be not the hundredth part of the value , is most wicked and unjust , and contrary to all laws both divine and humane , even to their own common law , which makes tithes to be jure divino , as is acknowledged by cook himself in many places , and therefore these practises have been maintained by them onely since the alteration of religion , to ingratiate themselves with the people , and to draw the more causes into their courts , and thereby the more money into their own purses , those that would be further satisfied , may among many others that have written of this subject , see sir henr. spelmans larger work of tythes , which is sufficient alone to resolve any judicious conscientious man in this matter . the second sacred thing is oblations , that is , when any man freely and voluntarily dedicateth or offereth something to god out of his own estate . the particulars are set down in leviticus . thus did samuel , and abner , and others . so did they in the time of the gospel , that sold their estates and laid them at the apostles feet . and these things thus dedicated were accounted holy to the lord , to whom they transferred their right . render therefore to every one his due , saith the apostle . to god the things which are gods , saith christ. what is thus freely given to god , is highly esteemed by him ; our saviour counted it no wrong to the poor , when the box of oyntment was spent upon his feet . the poor ye have alwayes , but me ye have not alwayes , saith he . john . . though oblations seem in the general to be free and voluntary , yet we must know , that some oblations as well as tythes may become due , by law or custom . there were some oblations or offerings under the law limited and commanded by god himself , which did not cease to be oblations because they were commanded , and there were others , which were free-will-offerings , left to the free will and bounty of the giver . and so it is now , some oblations may become due by law , custom , or compact , or by the necessity of the church , when other maintenance is wanting , as aquinas observes ; with whom agree the canonists and the rest of the school : onely suarez addes for explication , that whereas aquinas saith , the oblation may be necessary by command , but the quantity or quality of the thing to be offered is left free , that this is to be understood onely where there is otherwise sufficient sustenance for the priest , or no law , custom , or contract to the contrary , for otherwise in 〈◊〉 cases by the rule of justice , even the quantity and quality may be necessarie , and not left free . and this is commonly received , nemine refragante , saith covarruvius . but now , where no law , custom , or contract is for any oblations , nor the necessity of the church requires them , there they are meerly voluntary , and free-will-offerings , and are the more acceptable to god , because freely given . but may not this which is thus given be taken away by the magistrate ? no , we see the priests 〈◊〉 was not bought by joseph . if it be once dedicated , it cannot be sold or alienated . upon the taking of jerusalem by nebuchadnezzar , and prophaning the vessels by belshazzar , we see what judgement god sent upon 〈◊〉 . and that of the sons of wicked athaliah , that did bestow the dedicate things of the house of god upon baalim , is noted as a high degree of wickednesse . if they be taken or alienated by any , the wise man tells us , laqueus est devorare sacra , it is a 〈◊〉 to that man that devoureth that which is holy . nay , it is flat felony before god , ye have robbed me in tythes and offerings . ananias and his wife suffered death for it . * if others suffer not in so high a measure , yet it will bring a curse upon the rest of their estate . ye looked for much , and lo it came to little ; and when you brought it home , i did blow upon it ; saith god by the prophet in another case , which may be applied to this . it will be like zacharies book , which should enter into the house of the thief , and consume it with the timber and stones of it . but if they be reserved to the right use , then a blessing follows . god gives good encouragement , and his promises never fail . bring ye al the tithes into the store-house , that there may be meat in mine house , and prove me now herewith , saith the lord of hosts , if i will not open you the windows of heaven , and pour out a blessing , that there shall not be room enough to receive it . chap. xii . the two last rules . . the signes of keeping the day . . of procuring the observation by others . the conclusion . thus much for the fourth rule concerning the means of keeping this commandment . there are two things more which are required by the two last rules . . the signes that the sabbath hath been rightly kept . . the procuring of the obsertion of it in others , of which very briefly . . of the signes we need say little , having already shewed in what duties the sanctifying of the day consists , the performance of which are signes , that this commandment is kept . in general these two signes manifest the same . . our careful frequenting the house of god that day , for publick service and worship : this we finde in esay . . from moneth to moneth , and from sabbath to sabbath , shall all flesh come and worship before me , saith the lord. . our private sanctifying the day in holy duties if every city be like mount sion , every house 〈◊〉 templi , like a temple , and every man instar 〈◊〉 , like a priest , offering up the spiritual sacrifice of 〈◊〉 and praises to god. . the last rule is for procuring the keeping of the sabbath by others . this is plainly expressed in the letter of the commandment , thou and thy son and they daughter &c. and the stranger that is within thy gates . where we see the charge is given to the master of the family , not to let the day be prophaned by any within his 〈◊〉 . examples we have for a family in job , who sanctified his sons and offered sacrifices for them . for a publick person in the commonwealth , in nehemiah , who caused the gates of jerusalem to be shut , and would not suffer the merchants to come in and sell their wares upon the sabbath day . that which the father is to the family , that is the magistrate to the city ; as the one should command those of his houshold , so the other is to look to them that are within his jurisdiction that they neglect not their duties in this point . nehemiah testified against the people for breaking the sabbath . god makes the magistrate custodem utriusque 〈◊〉 an overseer , that men breake no commandment either of the first or second table . and he is to take care aswell for the keeping of the sabbath , as the maintenance of the minister . he is to call to account those that are under him , if the sabbath be broken . what evil thing is this that you do , and profane the sabbath day . nehemiah commanded his servants and the levits , that no burdens should be brought into the city on the sabbath day and a strict charge is given to the kings and princes of judah concerning the observing of the day , with a severe threatening if they sufferd it to be prophaned . jer. . . . &c. now to conclude , when a man hath observed all these rules concerning the sabbath , by his own practise , and his care over them that belong to him , he may in humble manner ( with nehemiah after his care herein ) say to god. remember me o my god concerning this also . and spare me according to the greatnes of thy mercy . remember saith god , in the beginning of this commandment . remember saith nehemiah in the end . so should we end the sabbath , and all our actions . think of me o my god for good , according to all i have done . that i have with my family observed the sabbath , that all we have been present before god , to hear all things that are commanded by him , that i and my house have served the lord. lord remember me in this . yet let us not be proud of that we have done , for at the best we are but unprofitable servants . and we have our tenebrosa intervalla , fits of darknes too , the best of us . and in this case , as we may say lord remember us , so also we are to say with the same nehemiah , and spare us according to thy great mercy . it will be well with us , if we can be able to say , remember me in hoc in this thing , if we have done well but withal we must say spare me in this , and that offence committed by me and in the defects that are in my best performances ; spare me in thy goodnes , spare me in the greatnes of thy mercy , spare me for the merits of our saviour . that which is here added in the former edition , concerning some sins forbidden in this precept , is 〈◊〉 here inserted , contrary to the authors method , and the same things are formerly handled more fully in their proper places according to the first rule of extension , that the negative is included in the affirmative finis precepti quarti : the exposition of the fifth commandement . honour thy father and thy mother &c. chap. i. of the sum of the second table . the love of our neighbour . how the second table is like the first . . of the act , love . how christian love differs from other love . the fruits of it . the parts of it . . the obiect , our neighbour . who is our neighbour . degrees of proximity , and order in love . . the manner of love , as thy self . this must appear in . the end . . the means . . the manner . . the order . this fifth commandement beginneth the second table . it is called by some the table of justice . as the other taught us the love and duty of man to god , so this the love and duty of one man to another : which gives us a testimony of gods love towards us : that he made man after his own image , like to himself , and allows him a table for his good , and that with more precepts then that of his own . the sum or contents of this table is delivered mat. . out of levit . . thou shalt love thy neighbour as thy self . in which place of saint mat. our saviour saith , that the second is like the first , for indeed when we come to the second table , we depart not from the love and honour of god , it being no lesse in the second , then in the first nay rather somewhat more . the similitude mentioned by our saviour consisteth in this , that whereas he hath taken order for his 〈◊〉 love in the first , so he hath taken order for the love of man for 〈◊〉 in the second , and though it come not so directly to god , yet indirectly it doth , for our love to man must be grounded uponour love of god , we must love him in and for god , therefore the schoolmen make but one theological vertue of love to god and man. tho. . . q. . &c. saint augustine exemplifieth it by the love and care a man beareth to the ungratious children of his friend , for though they many times are not to be loved for themselves , yet for the love he beareth his frend either alive or dead , for his sake he overcometh that conceit , and beareth affection to them : aud thus in respect of similitude , we are to love god for himself , and man for god. and for this we have received a commandment from god. that as we love god for himself , so we love man for god : the commandment lieth upon us in both respects . . and further this second is like the former , because the love of our neighbour commanded in the second is a signe of our love of god commanded in the first table , and therefore saint john saith expresly , that if any 〈◊〉 say , that he loves god , and hates his brother , he is a lyer , for how can he love god whom he 〈◊〉 not seen , that loveth not his brother whom he hath seen : and hence it is , that saint 〈◊〉 and saint james , say , that all the law is fulfilled in this one commandment , thou shalt love thy neighbour as thy self , not properly and formally , but ratione 〈◊〉 , as the signe or effect argues the 〈◊〉 , because the love of our brother is a signe of our love to god which is the cause of our obedience to all the other commandments , for saint johns argument stands thus . things that are seen , may sooner be beloved then those that are not seen . if then our brethren cannot finde such favour at our hands as to beloved , having seen them , how shall we love god , whom we never saw . for as it is true downward , whosoever loveth god , must love his worke , and the best of his work , and therefore man : so upward too , it is necessary . whosoever loveth man ; of whom he oft times receives injuries , must needs love god from whom he receiveth nothing but benefits . saint gregory puts them both together . per 〈◊〉 dei amor proximi gignitur : & per 〈◊〉 proximi amor dei 〈◊〉 . the love of a man to his neighbour is begotten by mans love to god , and the love of man to god is nourished by his love to his neighbour ? and amor dei amorem proximi generat & amorproximi cale facit amorem dei , which is all one with the other in effect and with that of saint augustine diligendo proximum purgas oculum ad videndu 〈◊〉 deum , by loving thy neighbour thou makest thy sight the clearer to see god. . again this similitude holds in regard of the punishment or reward for keeping or neglecting of this second which is no lesse then for that of the first . inasmuch as ye did it not ( faith our saviour ) to one of these , ye did it not to me and econtra ; where we see the reward or punishment there mentioned to be given , will be , not for any duty done or omitted to god himself , but as he cometh to be considered in the person of an afflicted brother , for it is expressed both affirmatively , v. , . &c. that what was done to them was done to christ himself , and negatively , v. . , &c. that what was denyed to them , was denied to christ. and thus we see the reason why christ saith the second commandment , or second table , is like the unto the first , and withal the first end or scope of it , viz. that god might be loved not onely in and for himself but also in our brother who is to be loved for his sake . another end of the second table is , that as the first is the foundation and ground of all religious society , as we are the church of god , and is therefore called the great commandment , so in the second should be laid the ground and foundation of all common-wealths and civil societies of men , as the first doth perducere nos ad deum , as s. augustine saith , unite and bring us to god , so the second unites one man to another by the matual duties they owe one to another this is a second end of this table and it is gathered from the creation of man at the first gen. . . where it is said , that it is not good for man to be alone , and therefore he must have a helper . this second table therefore respects the perfecting of gods purpose in the work of his creation , that one man be an helpe to another . the words [ love thy neighbour as thy self ] contain three things . . the duty or act commanded ; love. . the object of this love ; thy neighbour . . the manner of this love 〈◊〉 diligendi , as thy self . in the duty commanded which is the sum of the second table , we must know first what is the sence of the words . as there are in latine , so in greek and hebrew 〈◊〉 words that signifie to us the affection of love . . the general word is [ amor ] in latine it 〈◊〉 an affection that extends it self aswel to things unreasonable as reasonable , whether it be amor concupiscentiae or amor amicitiae , howsoever it be it comes under amor . and in this respect we love al the creatures of god : that is , we desire to have them preserved , which is , to be in the state wherein god created them ; and thus we love not the devil ( as saint augustine saith ) and his angels but 〈◊〉 dei judicium in 〈◊〉 , his just judgement upon them in placing them in that estate and that they should continue in it . . the second word to expresse love is benevolentia , good will , whereby we desire and seek the good of him we love , and this is onely in reasonable creatures , whereas that of 〈◊〉 may be in all creatures , yet this is many times rash and accompanied with errour , and not grounded upon sound judgement . . the third is dilectio , which is without errour , grounded upon judgement , and upon a good and sufficient cause , and that is when we love another in and for god. for this distinguishes christian love , from all other love . saint augustine saith that he that will be vetus amator , a true lover , must be verus 〈◊〉 astimator one that hath and can give a true estimate of things , 〈◊〉 as saint ambrose saith , quando errat judicium perit & 〈◊〉 , every good act is out of square , and indeed is lost , when our judgement 〈◊〉 . now in christian love , god is the ground , for our love will decay , if it be not propter deum for gods sake . this makes our love extends even to our enemies whom we ought to love for god , for though we be hated of those we love , yet are we in no other case then christ himself was who yet loved his enemies , even judas , who betrayed him . therefore it pleased god to recommend unto us , under the name of proximus , neighbour , all mankinde , even strangers and enemies , as our saviour shewes in the parable of the samaritan , and the man that fell among theevs , and this is to love with judgement when though there is no other motive of love in the party . yet we love him propter 〈◊〉 , for god , for when a man loveth a friend , he loveth him propter aliud quam deum , for some other cause then for god alone : but when he loveth his enemy , there is no other cause but propter deum , for god onely . again when our love is ad 〈◊〉 onely to our friend it is debilis 〈◊〉 weak and slight work , for as christ saith , if we love them that love us , what great matis this , the heathnes and publicans do the like , therefore god would have our love to be like his , stretcht out usque ad 〈◊〉 , to those that are fardest from us , to our very enemies , as he doth when he causes the sun to shine , and the raine to fall upon the good and bad . and this is no such hard matter as flesh and blood would make it . saint augustine saith , dices non possum vigilare , non possum jejunare , numquid dices non possum 〈◊〉 ? perhaps thou wilt say , i cannot watch , nor i cannot fast : but wilt thou say , i cannot love . and this indeed is a point of special consideration , because it makes a difference betwixt the love of christians , and the love of heathen , for our love to men must flow from the fountain of our love to god. take away propter deum , and then as saint 〈◊〉 saith our christian vertues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common and vulgar , such as were in the heathen , our fortitude nothing but the fortitude of socrates . and so of other vertues , wherin ours and theirs differ in nothing but in this propter deum , for god. and therefore our 〈◊〉 rule must be according to saint gregories excellent direction 〈◊〉 rinus justitiae 〈◊〉 de 〈◊〉 pietatis the river of our righteousnesse towards men must have 〈◊〉 original from the fountain of piety to god , that is , that our love to our brother must arise from our love to god , and though we see how our love must be guided by our judgement in the cause or ground of it , propter deum for god. and as our judgement must be rectified that we are not in the cause , so consequently our affection which followes the understanding must be right , and herein though we are not tyed to that high measure which was in saint paul who wished himself 〈◊〉 from christ for his brethrens sake , viz. for the salvation of the jews , yet thus far we are bound as to desire their salvation with our own , and to will the same good to them that we will to our selves , and to nill the same evill to them , which we nill to our selves , and consequently there must be those works or fruits of love mentioned by the apostle which as they refer to our neighbour , are especialy three . . the first is joy. that as we wish our neighbours good , so when any good hath befallen him , we be glad and rejoyce at it . yea after saint barnards rule gandere in bono alieno magno magis quam in proprio parvo , rejoyce 〈◊〉 in the greater good of our neighbour , then in the lesser good of our own . opposite to this is , if either we repine , that any should come to the participation of the same good which we possesse ; which is one part of envy ; and was the fault of the unfaithful 〈◊〉 in the gospel that did not occupy his masters talent or if we stand thus affected , that if we have it not our selves , we will not be content , that any other should have it . and of this part of envy is it that saint chrsostom speaks thus . 〈◊〉 pestiferum est 〈◊〉 , 〈◊〉 in diabali conditionem & in 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 per 〈◊〉 venit in mundum , propter ipsam abal est interemptus &c. envy is a most pestilent evil , it turnes and transformes a man into the nature of a most cruel devil . by it came 〈◊〉 into the world : for it was abel stain . it was the envy of 〈◊〉 toman , which made him seek 〈◊〉 fall , because he would have 〈◊〉 in better estate then himself . and in this respect it is that s. augustine said , invidia vitium diabolicum , quo solo diabolus reus est , & inexpiabiliter reus . non 〈◊〉 diabolo dicitur , 〈◊〉 damnetur , adulterium commisisti , furtum fecisti , villam alienam rapuisti : sed homini stanti invidisti : envy is a devillish vice ; of which onely the devil is guilty , and 〈◊〉 without expiation : for it is not said to the devils damnation , thou 〈◊〉 committed adultery , or thou hast stollen , or thou hast violently seized on anothers possessions : but this is objected to him , thou hast envied man in his innocency . . the next is peace , a desire of agreement with our neighbour , plainly prescribed by the apostle ; have peace with all men . and if at any time there happen a breach , we should not pertinaciter aggredi , obstinately set upon one another : for this is the badge of sathans disciples , as s. gregory saith ; si dei 〈◊〉 filii qui pacem faciunt , procul dubio satanae sunt silii qui pacem confundunt ; if they which are the authors of peace be called the sons of god , without question they are the devils children which disturb it . when christ came into the world the angels sung at his birth , glory to god , and peace on earth , and yet himself saith , i came not to send peace , but a sword . to reconcile which places we must conceive it to be , discordia in 〈◊〉 , war against that which is evil , which christ speaks of in that place : for as nazianzen well saith , melior est talis pugna , quae deo proximum facit , quam pax illa , quae separat a deo : that dissention is better which makes a man come 〈◊〉 to god , then that peace which separates him from god. therefore as a father saith , as there is nothing more to be wished for then concordia in bono , agreement in that which is good , and nothing more to be laboured against then discordia in bono , disagreement in the 〈◊〉 ; so nothing more to be desired , then disagreement in evil , and nothing more abominable then agreement in that which is bad . and as our saviour pronounceth them blessed that are peace-makers in good , so are they no lesse blessed that are peace-breakers in evil , that make discord in evil , and they are no less the children of god then the other : and threfore peace with hereticks and schismaticks must not be held , though in lesser matters which trench not upon the foundations of faith , worship , or government , difference of opinions may be allowed . for there may be a 〈◊〉 or disagreement allowable in questions and disputations that touch not upon those foundations , and so , that it go not so far as to trouble the peace of the church , but that the unity of the spirit be kept in the bond of peace . for as s. gregory saith , sancta ecclesia consistit in unitate fidelium , sicut corpus in unitate membrorum ; the holy church consists in the unity and agreement of the faithful , as the body in the unity of the members . and so that this unity and peace be kept in the main matters , liberty of opinion may be allowed in other things . for as s. augustine saith , a man may sometimes , 〈◊〉 sapere , quam res se habet , think otherwise then the truth is ; for men are not angels to see all truth here , for we know but in part , and therefore to 〈◊〉 in some things , which concern not the foundation is not to be accounted discordia in bono , such differences and disputations are the way to finde out the truth , mens wits being hereby sharpened , as iron sharpeneth iron , as solomon saith . the third effect or fruit of love is care not to offend or hurt the party loved , either in his body or soul. thou shalt not curse the deaf , nor put a stumbling block before the blinde , saith god ; that is , we must not cause him to stumble bodily ; much lesse must we by any scandalous action lay a stumbling block to his soul : for though it be necessary that offences come , yet christ denounces a woe against that man by whom they come , that shall give occasionem mali , any occasion of offence or stumbling to another , to make him fall . and as our love requires , that we give no offence , so also it requires , that if offence be given by any to another , whereby he is led out of the way , we must be ready 〈◊〉 correptionem fraternam , to use brotherly reproof , and so to bring him into the way again . for this is expressely required , as a fruit of love , thou shalt not hate thy brother , nor suffer sin to rest upon him , but shalt plainly reprove him ; where we see the neglect of reproof is made an effect of hatred ; and then by consequence the duty it self must be a fruit of love . thus much of that generalis dilectio , the general nature of that love , which is due cuilibet proximo , to every neighbour . now the parts of this love are these . . to do no injury at all to any man , either faciendo malum , by inflicting evil upon , or towards him , or 〈◊〉 bonum , by withholding or detaining any good from him . and again , that having received evil from any man , we recompence him not that evil with the like . it is against the apostles rule ; for he saith , recompence no man evil for evil . and we are to follow his counsel , lest as s. augustine hath it , cito parcendum est injuranti , ne veniae viam tibi intercludas , 〈◊〉 must be ready to forgive him that doth us injury , lest we shut up the way of pardon to our selves : and s. chrysostome saith , frustra propitiari sibi deum quaerit , qui cito 〈◊〉 in proximum negligit , he seeks in vain to be reconciled to god , that takes no care speedily to be pacified with his neighbour . . and secondly , as we must do no evil to any , so there is a necessity of doing good to all men , as far as we may ; and because it is impossible to have 〈◊〉 motum , a particular affection to love every particular man , to rejoyce at his good , or to have a care of him , our nature and estate being finite , and not sufficient for it : therefore for our actions we are onely enjoyned to these towards all . . first , the duty of prayer , even for our enemies , this is like to the sun beams , that radius charitatis , which we send to heaven for all men . and this is imposed upon every man , and to be performed for every man. . the second action is , to be done in a case of necessity , and is that which is intimated in the parable in the gospel , of the man that fell among theeves ; even the succour we owe to every man in necessity , which is 〈◊〉 , that rather then we should fail in this case to help him , we are adimere 〈◊〉 multa non necessaria , take from our own all that is not necessary , to relieve his necessity ; which is expressed by the wise man. if thine enemy hunger , give him bread ; and if he thirst , give him water to drink . if we do not , we make a breach of the first table , according to that of s. john : 〈◊〉 hath this worlds good , and seeth his brother hath need , and 〈◊〉 up his bowels of compassion from him , how dwelleth the love of god in him ? now by the worlds good is meant sufficiency , or abundance with superfluity , and his need not without extremity . the secound councel of arelat . sets down , quae quis salvo statu 〈◊〉 〈◊〉 , pro superfluis haberi debent concurrente fratris necessitate : those things which a man may bestow , saving his estate or condition of life , are to be accounted as things superfluous , if his brothers necessity be present . and 〈◊〉 under this is comprehended also the charitable performing of the works of our vocation for the good of all that are in necessity . as the lawyer is not to deny his counsel to any one that shall ask it : nor the physitian his help to any that shall requirè it in case of necessity . and a further injunction then prayer and parting with our superfluity , is commanded by the conjunction copulative in the three first verses of the gospel : where a man is charged , if his cloak be taken from him , to part with his coat too ; and if he be struck on the one cheek , to offer the other : which is nothing , but . the habitual patience of the minde , whereby a man should be ready to part with such things , and bear such injuries , if the glory of god require it , otherwise he is not bound . and . rather to suffer more wrong then to seek revenge or return evil for evil . . the second thing proposed is the object of this love , which is our neighbour . of which word [ neighbour ] in our saviours time there was a strict acception , it was reduced to a narrow room . for the pharisees counted none neighbours , but their friends , and those of their own countrey and kinred , and so they expounded the law , thou 〈◊〉 thy neighbour , by restraing it to such : but our saviour makes the word to be of a larger extent , and forceth the lawyer to confesse , that it extends to enemies , even to samaritanes , which were such deadly enemies to the jews , that they would not 〈◊〉 christ , because his face was towards 〈◊〉 ; for every one from whom we may receive mercy , or to whom too we may shew mercy are neighbours , and so our saviour proves that the samaritane was a neighbour to him that fell among theeves , because he shewed him mercy , though otherwise he were an enemy to the jews , and of another nation , for as saint augustine saith , he is proximus , a neighbour , qui est proximo 〈◊〉 , that is neer to another in works of mercy , and therefore it is not cognatio 〈◊〉 〈◊〉 , kindred or cohabitation , but mercy that 〈◊〉 a man to be a neighbour , and seeing every man , even an enemy , may be an object of mercy , therefore every man , even an enemy is a neighbour . and it is not christs exposition onely , but the law saith the very same , in the case of a stray ox or asse . if thy brothers ox or asse go astray , &c. which brother in another place is said to be even an enemy , for there is in the same law , 〈◊〉 . , . where it is said , if thy enemies ox or asse go astray , &c. he that is the object of our love is expressed in scripture by three words , which are distinguisht in the hebrew , as well as in the latine . . amicus , a friend or fellow . . proximus , a neighbour . . frater , a brother ; which is used by s. john constantly in his first epistle . in all which are motives and grounds of love . for , . in brethren there is identitas naturae , &c. identity of nature , which makes all creatures love one another ; one beast delighting in another of the same kinde , and little children delighting in their image in the glasse , shew this . . now as this similitude is a 〈◊〉 of love , so is identitas originis , identity of beginning ; therefore it is a natural thing , for brethren born to love one another , because they have the same original ; and nothing so unnatural , as one brother not to love another . . between friends , love is the cause of love , for it will be mutual and reciprocal . 〈◊〉 amoris magnes , love is a loadstone to love . our saviour knew this well , and therefore in the commandment of love , he expresseth it is thus , that ye love one another ; it must be amor mutuus , mutual love . another ground of love among friends , is societas periculi , & 〈◊〉 , when men partake of the same danger or deliverance , as captives under the turk delivered by the same ransom . this ground of love we have , who being all in danger of hell , and become captives of sathan , are delivered by the same ransome , by christ. this makes friendship , and causeth love in men that never saw one another before . . now for proximus , it is defined ab usn , of the use and benefit that one hath by another . god hath not given to any man such gifts , but that he needeth the gifts of his brother . god hath not given all his gifts to any one , and therefore there is none but hath need of another : and therefore 〈◊〉 & utilitas , use and utility , are the grounds of propinquity , and make men become proximi , neighbours . . lastly , there is 〈◊〉 instituti ; both amongst 〈◊〉 , friends and neighbours , all do tendere ad idem , tend to one and the same end ; that is , to be partakers of the blessednesse , which the angels of god enjoy : for this is institutum 〈◊〉 , & proximi 〈◊〉 , & amici , & nostrum omnium , the end and scope of my brother , neighbour , friend , and my self , and of all of us . these then are the reasons of gods using those words , and the reasons also of our love . now in this object of our love , proximus , our neighbour , there are two things to be 〈◊〉 . . that we must beware , we take not the sin of our neighbour , for our neighbour ; for that which hath interposed it self , and indeed is not de 〈◊〉 , is sin , and 〈◊〉 proximus , a sinner . it is sure that , omnis peccator , quatenus peccator , odio habendus est , every sinner , as he is a sinner , is to be hated ; and omnis 〈◊〉 , quatenus 〈◊〉 , diligendus , every man as he is a man is to be beloved . therefore , sic homines diligendi , ut non errores diligamus , diligendi quia facti sunt , non quia fecerunt ; we are to love men so , as not to love their errours , and so to love them that are made , as that we love not that they do ; so to love that which god made them , as not to love what by sin they made themselves . the reason is , because we have all one 〈◊〉 , or end : we do therefore love one another , because we shall be partakers of the same soveraign good of eternal happinesse ; and sin being an hindrance or obstacle to that end , how can we love that which hindreth from that , whereto we tend ? he that loveth iniquity , hateth his own soul. and so we may say , he that loveth the sin of his brother , hateth his soul. . we must know , that in proximitate , neighbourhood . there are degrees of neernesse , whereby one is neerer then another . in which respect that affection which causeth us to remember some before others in our prayers , is not from any corruption of our nature , because omission of duty to one is a greater sin then to another ; for the duty to a father , is greater then to a stranger . but as in natural things there is major 〈◊〉 , a stronger motion , where there is major 〈◊〉 , a stronger inclination ; so where there is a greater duty owing , there god will have a greater affection . because the earth is to come 〈◊〉 to the center then the water , therefore it hath majorem gravitatem , a greater degree of 〈◊〉 , to draw it thither ; and so where the greater actions or duties are required , there greater affections , or a greater measure of love , which is a weight pressing to the 〈◊〉 , is necessary : not onely charitas , but also ordo charitatis cadit sub 〈◊〉 , as the 〈◊〉 determine . as therefore the affection of love is required , so our love must be ordered , as the schools speak the demonstration standeth thus . if wheresoever there is principium , a beginning ; there whatsoever is 〈◊〉 principio , 〈◊〉 to it , is 〈◊〉 first , and so consequently there is an order , and so every thing , as it is 〈◊〉 or 〈◊〉 off , must first or latter be intended . now there are two causes or principles of love ; god , and our selves , and therefore the neerer any are to these principles , ( as some men are neerer to our selves , as fathers , mothers , &c. so are neerer to god by grace ) the more they are to be loved . let us see then this order in our charity , that it may be ordinata charitas , charity well ordered . to which purpose it must stand thus . . god. . our own souls . . our brothers soul. . our bodies . the body of our neighbour or brother . . god is to be loved especially , and in the first place , because he is that chiefest good , by the communication whereof we are all made good . so saith s. augustine , 〈◊〉 vera & summa vita , in quo , a quo , & per quem , bona sunt omnia , 〈◊〉 bona sunt , god is the true and chief life ; in , from , and by whom are all good things . and as another , cum 〈◊〉 deum 〈◊〉 in ipso 〈◊〉 , by loving god we finde all things : god is the universal nature , to whom all things give place . he must have the first place in our love ; as in policie the publick good is preferred before all private respects : and therefore a good citizen will be content to lose his own goods , thereby to redeem peace to the publick . we see in nature , that heavy things will move upwards , contrary to their own particular nature , propter salutem universi , for the good of the universe , as that ne detur 〈◊〉 : so in religion , god and our love to him , 〈◊〉 dilectionis in 〈◊〉 , doth overcome and drown all other loves to our selves , or any other particular object ; as wesee it did in s. paul , who out of his love to god ( that he might be glorified in the salvation of the jews ) 〈◊〉 to be separated from christ , if it had been possible , and not incompatible with his love to god , which was as a motion against a particular nature , for the good of the general or universe . . the next is our selves , and our selves before our brethren . the reason is because in the one there is an unity , in the other , at the most is but an union : and major 〈◊〉 habenda est unitatis , quam 〈◊〉 , there is a greater regard to be had of the 〈◊〉 , then of the latter . and again , seeing it is not lawful for any to commit a sin to prevent his brother 〈◊〉 sinning , nay not to save the whole world , it shews plainly , we are to prefer the love of our selves before our brother , and in our selves our own souls before our brothers soul. now in the case between the health or good of our own body , and of our brothers soul , it thus stands . there can come no participation of the glory of god to our bodies , nisi per redundantiam , as it were by an overflowing , when the soul being full communicates it to the body . but the soul of our brother is capable of divine glory , and the universal good , immediately by it self , and therefore ought to be preferred before the body of any which participates onely per redundantiam , by the overflowing of the soul , and so at the second hand as it were ; besides one soul is worth all bodily creatures in the world : a man therefore may endanger his body , for the saving his brothers soul. . then in the next place we are to seek the good of our neighbours body : and of neighbours , . 〈◊〉 est omnibus , we are generally to love , and succour all that need , any whomsoever , if they be in extrema necessitate , in extream necessity . . and in the next place , of those that be in need , maxime 〈◊〉 , especially we are to do good to them that are of the houshold of faith , as the apostle directs , that are of the same religion with us , we are to relieve such before others , if we cannot relieve both , beleevers before infidels . . and thirdly , among the faithful , to them that are of our own countrey , before the children of strangers . . fourthly among those of our own countrey , 〈◊〉 , to our own , to those that have some relation to us , for he that regardeth not his own , saith the apostle , is worse then an 〈◊〉 . . fiftly , of our own , to them that are of our own house or kindred . . sixthly , in the house , to the wife on 〈◊〉 , rather then to father , mother , or children ; for a man must leave father and mother , and cleave to his wife ; and that the husband ought to be preferred before children , appears by 〈◊〉 speech to 〈◊〉 , am not i better to thee then many sons ? and therefore the children are not to lay up for the 〈◊〉 , but the fathers for the children , as the apostle saith , yet every one should have respect both upwards and downwards . now for strangers , or those that are not nostri , ours ; either they be rich , or poor , of which the poor are rather to be regarded then the rich ; and for the rich , they are either such as we have received benefits from , or to whom we have done good ; and because 〈◊〉 est 〈◊〉 & maximum 〈◊〉 〈◊〉 , the work is the chief 〈◊〉 of the 〈◊〉 of any thing , and bestowing of good is , 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 which makes 〈◊〉 vertue 〈◊〉 〈◊〉 visible ; and in that respect it is , that a man is apt to love his own work , or his own creature , as we say ; yet we ought to prefer him of whom we have received benefits , before him on whom we have bestowed any , because a benefactor is more like a 〈◊〉 to us , then the other like a son . t 〈◊〉 . . q. . a. , ex. arist. . eth. but if ( as saint 〈◊〉 〈◊〉 it ) there are two persons , who in all respects are equal , and we have something that would help either of them , and that it cannot be divided . what is then to be done ? there being nothing in the one why i should pleasure him more then the other , quid 〈◊〉 sorte eligerim , nothing , but to chose one by lot . the same may be the case of every man that is to do good to another , who in 〈◊〉 all are of finite nature , and therefore are not able to do good to all , or to satisfie all , therefore when we are joyned in the like relation to us , or the degree of 〈◊〉 or propinquity , if we must help both , there remains nothing but 〈◊〉 , to 〈◊〉 it by 〈◊〉 . further we are to know , that in love there is a double respect . . of the object or party loved . . of the subject , or party that loves . . 〈◊〉 dilecti , in 〈◊〉 of the 〈◊〉 loved , we are to respect 〈◊〉 〈◊〉 , and to love him more in whom the more excellent gifts ofgrace appear , so as to take more complacency in him , and to wish him the more excellent good , as the greater degree of glory ; because the more excellent any thing is , the neerer it comes to god , and if he be better , we ought to wish him better . thus spiritual conjunction or neernesse is to be preferred , 〈◊〉 objecti , in respect of the object . . ratione 〈◊〉 , 〈◊〉 of the 〈◊〉 loving , and here natural and 〈◊〉 propinquity or conjunction may be preferred before spiritual , as founded in nature , and therefore more firme and immutable : and hence it is , that in temporal things , a man may prefer one that is neerer by nature , before one that is onely conjoyned with us by grace . thus if a man have money or estate to give ; he is not bound to bestow it upon the best man in the world , but may prefer one that 's neerer in nature , though not so excellent in grace . and thus far de ordine 〈◊〉 , of the order of our love . the third general proposed is , the 〈◊〉 of this love , 〈◊〉 〈◊〉 . as thyself . this is ficut te , as thy self ; not 〈◊〉 te , as 〈◊〉 as thy self , it signifieth a respect , but not a quantity . the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not 〈◊〉 but 〈◊〉 , as job . . for as we said before , every man ought to have a greater regard to his own soul , then to his brothers . now this 〈◊〉 or manner of love must appear in four things . . the end . . the means . . the manner . . the order . . the first in 〈◊〉 te 〈◊〉 , is in respect of the end , for which thou lovest thy self , or for the same cause , and thou lovest thy self , because thou lovest god , and so consequently , all 〈◊〉 〈◊〉 dei , that are gods ; because thou thy self art aliquid dei , something of god ; therefore thou lovest thy self , and so consequently thou must love they neighbour propter 〈◊〉 for god ; and 〈◊〉 for this cause thou lovest thy brother , thou 〈◊〉 him as thy self , in respect of the end . so also and in this 〈◊〉 thou must love thy brother . . the second is the 〈◊〉 , the applying this love to that end . and that is , that in asmuch as i love my self , i wish my self good , and that not in my 〈◊〉 but best part , which is my reasonable soul : and therefore i wish more especially the chiefest good of it , 〈◊〉 bonum 〈◊〉 〈◊〉 , which is , eternal blessednes and this is it which i must look to in my brother . if i love him as my self , i must love him ad 〈◊〉 〈◊〉 partis , for the good of his better part , and that is the good of the inward man ( of which the apostle speaks ) whereas the most love onely the outward man ; now the chiefest good of the inward man consists in 〈◊〉 dei in the sight and fruition of god. but because none can come to this except the impediments be removed , which is sinne ; saint augustine 〈◊〉 , 〈◊〉 〈◊〉 diligit proximum hoc cum 〈◊〉 debet 〈◊〉 , 〈◊〉 〈◊〉 ipse 〈◊〉 toto corde 〈◊〉 〈◊〉 , 〈◊〉 that truly 〈◊〉 his 〈◊〉 , must work upon him so , 〈◊〉 he also love god with all his heart . take care to remove his sinnes , and as for a mans self , 〈◊〉 his will do 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 him to some sin , non 〈◊〉 〈◊〉 , be must 〈◊〉 〈◊〉 , because it would hinder 〈◊〉 〈◊〉 the 〈◊〉 good , so ought he to love his neghbour , as not to consent to the evil will of his neighbour in any bad action , because that would hinder his chief good . the scripture speaks of things not alwayes as they are , but as they ought to be , and so requiring us to love others as our selves , it is not meant of our self love , 〈◊〉 it is corrupt , but as we ought to love our selves specimen naturae capiendum ex optima natura , a pattern in nature must be taken from nature pure and 〈◊〉 in its integrity ; so that a man ought not to love his neighbour as he doth himself , but as he should love himself . for saint augustine saith , when i love my self , either i love my self because i am or should be blessed : the very same rule we should observe in our brother : i must love him , aut quia est 〈◊〉 ut sit , either because he is , or because he should be good . which i cannot do , unlesse i win him ab impedimentis , from the impediments , and set him in via in 〈◊〉 right way : for as saint augustine saith , non 〈◊〉 proximum tanquam seipsum si non ad id 〈◊〉 ad quod ipse tendis , adducis . thou lovest not thy neighbour as thy self , if thou 〈◊〉 him not to that good , to which thou thy self tendest . and he saith in another place , 〈◊〉 est regula 〈◊〉 , it is the onely rule of love , ut 〈◊〉 sibi 〈◊〉 bona pervenire , & illi velit , that he would have the same good come to his neighbour , that he wisheth to himself . . the third is the manner . in loving any thing that is good there are two motives first , either it is for the sole and alone good of him that loves it or . secondly , for the good of the thing it self , that is loved he that loves any thing , not for it self , but for himself , doth not love it , as himself , this is not diligere 〈◊〉 seipsum , but propter seipsum ; this is not , ut faciat bonum , sed ut potiatur quis bono , not to seek his good whom we love , but to make use of what good is in him for our selves , as men love their instruments , meerly for the use they have of them and not otherwise ; thus a man loves his shooing horn , to make use of it , to serve his turn in the morning , and casts it away all the day after : but our love to our neighbour should be gratuitus , without hope of recompence , and that he that we love may have the sole good by it . otherwise if we love him not as our selves , for no man loves himself , ut se potiatur , that he may make use of himself , as he loves meat drink , &c. and therefore must he love his neighbour , not to make use of him for his own ends , but propter seipsum , for himself , seeking and desiring his good . . the last is the order . it is sicut teipsum , not sicut 〈◊〉 , as our selves , not as we love god ; we must beware of loving him so , for we must love our selves infra deum , in a pitch below god ; and by consequence we must love our neighbour infra deum , after god. therefore we must not 〈◊〉 the will of any man , be he of never so great excellency , before the will of god. gods will must not give place to ours . god is not so unwise , as to bring in the second table to overthrow the first , but his scope in it was , that it should be a table to direct and help us in performing the duties of the first . . so that if our love to our neighbour , in the first place be for god alone , then it is sancta dilectio . . if it be to bring him to that end we aim at our 〈◊〉 , then it is amor justus , a just love . . if it be meerly for our neighbours , without respect to our selves then it is verus amor true love . . and lastly if we prefer the love of god in the first place then it is ordinata dilectio well ordered love . now god in both these tables proceedeth further then earthly priuces he taketh order for the regulating of the heart and soul even for restraint of concupisence that there be no entertainment of sin within us and that we conceive no delight in it . and this is the internal obedience of the second table , to entertain no concupiscence prejudicial to our neighbour , and it is the sum or substance of the tenth commandment , which god hath placed last , not first that those two the first commandment and the last , the one concerning the inward worship of god , the other the inward love and duty to our neighbour , might be the bounds of his law . thus far for the second table in general . now for the fift commandment being the first of the second table . chap. ii. the division of the commandments of the second table . why this is set here between the first and second table . the parts of it , . a precept . . a promise . in the precept . . the duty . honour . . the obiect , father and mother . the ground of 〈◊〉 . . excellency . . conjunction . the order of honouring . differs from that of love . why god did not make all men excellent , and fit to be superiours . all paternity is originally and properly in god. in man onely instrumentally . the hebrue and greek words translated ( honour ) what they properly 〈◊〉 . the necessity , and original of honouring superiours , government a divine ordinance . power , principality , and excellency , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how they differ . honour due to them all . to natural parents . 〈◊〉 the country where we live . to princes . to spiritual fathers . to magistrates . in respect of excellnecy of gifts . honour due . first in respect of years . secondly of the gifts of the minde . thirdly of outward estate . fourthly of benefits received . honour thy father and mother . the last commandment is the fountain from whence all the rest of the second table do proceed , as streames from the conduite head , for as the first commandment contains the inward love and worship of god , from whence all the other duties of the second table arise , so the last contains the inward love and dutie of the heart which we ow to our neighbour , from whence all other duties to our neighbour do spring , so that the tenth commandement is the fountain , and the other five are the streams . and the streams receive a second division thus , for either they do equally , and alike concern al men , in general as the . . . . or else they have special respect to some as the fifth . the general duties in the . . . and . commandments are subdivided into such as either concerne our neighbour in his person , or in the exteriour gifts , of wealth , credit , and good name &c. and those which respect 〈◊〉 person are either as he is considered in himself in regard of his essence , in the sixth commandment or as he is in neer 〈◊〉 with another by marriage , which makes of two one flesh , in the seventh commandment . those that concerne him in his exteriour gifts , respect either his substance , or estate , which is provided for in the eight ; or his credit and good name , in the ninth commandment . or if we take them all four together , there is a restraint in them all . in the sixth a restraint of , wrath malice &c. and the effects thereof , for the preservation of the lives of the members of the commonwealth ; and in respect of god , for the preserveing of his images , which is defaced by murder . in the seventh a restraint 〈◊〉 lust , concupiscentia carnis , which is prejudicial to the good of wedlock in the civil body , and in respect of god is a defiling of the body which is the temple of the holy ghost , and a member of christ , and therfore ought to be kept holy and chast . in the eighth a restraint of covetousnes which is concupiscentia oculorum , the lust of the eyes , which in respect of man is an offence against the politick state , by doing wrong to another in his goods , and in respect of god perverts the rule of justice prescribed by him . in the ninth a restraint of the spirit of lying and detraction , which our nature lusteth after , whereas the provision of the good name of our brother is required , and in respect of god here is order taken for the preserving of truth . as the other commandements respect all men in general , so the fifth respects some in special , viz. inferiours and superiours , and other mutual duties . this fifth commandment being placed in the front of the second table hath an eye also to the first commandment of the first table . the one commanded the honour of god ; the other of his vicegerents . it containeth a precept , and a promise . . the precept is , honour thy father and thy mother . . the promise , that thy dayes may be long &c. some think the first words contain the duty of the inferiour and the last words ( that thy dayes &c. ) contain the duty of the superiour , because it is the duty of parents by providing for their children , and praying for them , to 〈◊〉 their dayes , and so they are joyned deut. . . but because saint paul makes it a promise , ephesians . . and a precept and a promise are two different things , therefore it is better to divide the words into a precept and a promise . as god in his infinite wisdom disposeth all things in due order , so here he 〈◊〉 his wisdom more particularly known to us in the disposition of these commandments : for by setting this in the first place of the second table , he would have us take notice , that after he hath taken order for his own honour in the first table , his principall and first care is for honour to parents , from whom next under himself we receive our being : and therefore philo saith , the honour due to parents is set before all other duties we owe to men , and placed as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confinio , in the confines of a mortal and eternal nature , it is set in the middle , betweenh the duties to god and man , because this commandment is the preserver bot of the first and second table ; for take away honour and obedience to superiours , and all duties to god and man are neglected , and fal to the ground . besides we may observe that god delighteth in his charge to us , to knit up whatsoever he especially commandeth in a short and narrow compasse ; pressing more especially in every commandment some one more remarkable word in the commandments negative , he maketh choice of the most ugly and deformed word of that sinne , which he 〈◊〉 , to terrifie us even from the very handmayds and dependants of it . and in this affimative commandment he makes choice of the best words he can , as father , and mother , for the object , and of honour , to set out the duty unto us . now as we said before of the love of our neighbour , so here we may say concerning honour , there are two grounds of either . . excellency and neernes of the person in respect of god. . conjunction or 〈◊〉 to our selves . in the ordering of our love , we shewed , how that we are to respect the conjunction by nature or grace in the duties of love which we freely performe , and that we owe not so much to those persons with whom we have no such conjunction thus we should prefer a faithful man before an infidel , because in the one there is onely the image of god by nature , it is both by creation and regeneration , and as saint ambrose saith , with the faithful semper futuri sumus we shall live for ever . and among the faithful , we should rather do good to those of our own country , 〈◊〉 to strangers ; because beside the bonds of religion , there is also a second bond of proximityan 〈◊〉 〈◊〉 . and among them to our acquaintance before those that are unknown to us , because we have an 〈◊〉 entrance unto them to do them good by perswasion &c. and among such , to our kindred and alliance before others not 〈◊〉 ; because we are joyned and bound together as soon as we are born , and this bond cannot be dissolved as long as we live . and among strangers we should respect rather the poor then the rich , &c. this we shewed was the order of love in respect of neernesse of conjunction with us . but now in respect of excellency , and the honour which is therefore due to any , it is otherwise : for in some cases the person of greater excellency must be preferred before such as be of neer relation to us . s. paul honoured nero an infidel appealing to him . thus a stranger may be honoured rather then one of our own countrey , as daniel was honoured by darius above all the princes of babylon : and joseph though a stranger , by pharaoh , above all the rulers of egypt . thus one that is not allyed may be honoured before one of our own kindred , as moses appointed 〈◊〉 and not any of his own sons to succeed him in the government of israel . now such persons as are to be honoured , in respect of their excellent gifts , and of their neernesse to god , which we ought to esteem and honour above all neernesse to our selves , by any relations to us , and that not onely for it self , but also our honour and respect being the reward which god hath appointed to such gifts , although in respect of our selves also we are to regard them , they being of great use and profit to us by their guifts . the heathen man said , that every one made more account of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of his own things , then of gods , and the apostle complains of such as sought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their own things , and not the things of christ ; but if we look at the 〈◊〉 of any , we must not chiefly look at our selves , but to honour god in his guifts , for we must consider them in a double respect . . as they are useful and beneficial to us , and so the duty is diliges , thou shalt love them . . as they are neer to god , by that excellency which he hath given them : and so we must do more then love them , we must honour them . if it be here demanded , why did not god make all men excellent alike , and fit to be superiours ? ans. god made men of finite natures , and therefore of such condition , that one should need the help of another : for which end the woman also was made to be an helper to the man. besides seeing men grow in wisdom and abilities for several 〈◊〉 according to their finite capacities , industry , and education , necessarily it follows , that as the stars 〈◊〉 each from other in glory , so one man doth excell another . in this regard the elder brother , having as dignity of primogeniture , so more maturity of years and reason , was appointed by god to rule over the rest of the family . yet god the king of kings , and lord of lords , the fountain and original of all rule , made moses the younger brother ruler , and as a god to aaron the elder brother ; and preferred david before his elder brethren ; and solomon before adonijah and absalom , when he first framed and composed a national government in his own people . but having setled the platform of that rule he intended , by the practise of david and solomon in a monarchical course ( the best of all kindes of governments , and approved by god , because he rested in it ) he left the managing of that kingdom and rule , to the true and lawful heirs of david in all after times . because they by education under their parents , and aptnesse of children to walk in the steps of their fathers , and to fit their spirits and carriage to what they are born to , would probably best perform the royal and weighty charge of ruling as kings , and make election of the most able , active , and faithful instruments to assist them in 〈◊〉 their great affairs . we come now to the words of the precept , and shall consider . . the object , father and mother : and . the duty , honour . . the object , for as chrysostome saith , they must first ( be ) 〈◊〉 , before they can be honoured . our saviour saith , call none father on earth , for ye have but one father in heaven . and to speak properly according to the rules of divinity , it is true , there is no other father but god ; for other parents , as the heathen could say , are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the instruments of generation under god , and therefore paternity being 〈◊〉 to god and man , it is in god originally and properly , in man derivatively and instrumentally , as we see in the words of the apostle , who makes god the first father of whom the whole family in heaven and earth is named : and as he is the first , so he is the last too , for when my father and mother forsake me , the lord taketh me up , faith the psalmist . god performs the office of a father first , before any earthly could , and last when other fathers cannot help us . now if all paternity or fatherhood be derived from god to men and they be 〈◊〉 his instruments : and so be fathers by participation , their duty or office signified 〈◊〉 the name [ father ] must be drawn from god , as he is a father . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 father , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will and desire , because of that 〈◊〉 and ready will 〈◊〉 parents to take care and do good for their children , and so job calls himself pater 〈◊〉 , a father of the poor , because of the care he had to do them good ; and hence it is , that whosoever is made by god , a cause or author of our good , is by analogie 〈◊〉 with the name of father . it is true , the name is first given to god , because he is causa existendi , the cause of our being , for this also is implyed in the hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given to any that is the first author or inventor of any thing , and so it is given to our natural parents , because that under god they are the causes of our being : but then in the second place it belongs to them , because of their care and propensity to do good and preserve their children . and so the mother hath her name from presering and keeping her children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 vehensenter , quia victum partui quaerit , because she seeks to preserve her children ; and it appears by her creation , that one end was to be a helper , or assistant to the father in the preserving of children . and thus by consequence whosoever are assistants for the preservation of others have this name communicated to them : thus those that by their wisdom and counsel do assist others , as the elders and rulers of the people are called parents , which the heathen saw by the light of nature , for plato and xenophon say , that a good ruler or governour differs nothing from a father . so then , whomsoever god hath placed in a state of excellency above us , to be a cause of 〈◊〉 being , or well being , or an assistant therein , these are commended to us by the names of father and mother . . concerning the duty honour , the heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated , to honour , doth first signifie to be heavy , on to make heavy , grave esse , or aggravari : this is the proper and original signification of the word , and indeed naturally it hath no other ; for by metaphor onely it is drawn to signifie honour , because things that are sold by weight , and those things which are precious by nature , as gold and silver , &c. the weightier they are , the more precious they be , and are the more esteemed ; whence it comes that the weight of a thing adds a price or estimation to it , or as we call it , 〈◊〉 honour : and thus superiours or persons in authority , are to be esteemed and accounted of , as things weighty and precious , and so to be honoured . it is true , a magistrate considered in his natural capacity as he is a man , is no heavier then another man , but when god hath clothed him with part of his own authority , or excellency , whereby he represents his person , then he becomes more heavy and precious , and therefore is to be esteemed and honoured by us , and not to be set light , or accounted light in our eyes , but we are to adde as much weight to the person as we can by our high esteem of him . and because of this weight and high esteem of such persons , it is little lesse then a miracle ( which the very heathen wondered at ) to consider and see whole nations to be at the beck of one man , that men should so readily lay their heads on the block , or put their necks into the halter , at the command of one person ; and of one sometimes unwise , as rehoboam was ; nay sometimes a woman , or a childe : which plainly sheweth , that in persons vested with authority , there is something more then man , which draws this respect and reverence to them , to wit , a ray or glimpse of divine 〈◊〉 , whereby they 〈◊〉 god upon earth , who can over-rule the hearts and actions of people , and draw them to an humble 〈◊〉 to his vicegerent . the same signification hath the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to weigh , prize and esteem , therfore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to signifie the price of a thing , or the value of it : and hence is this word , and the latine honor used to expresse the duty of subjects and inferiours to their superiours , as by solon in his laws , 〈◊〉 , and the roman writers , and all that write of laws , and of the obedience due to them ; and hence also in a special peculiar manner is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to signifie power and authority , by aristotle , with whom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because honour is due to persons in authority . that we may shew the necessity , and withal the original of this honour , which is due to superiours , we must consider what the apostle speaks , all things are for your sakes , that is , for the churches sake . the church and its good is the end of all gods works and dispensations there below ; for 〈◊〉 est propter ecclesiam , the state or common-wealth is for the church , and for its good , as may be gathered from the apostles discourse in . tim. . . where he goes thus to work ; first , he layes his ultimate scope and highest end next his own glory . now that they may be saved , he would have them live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all godlinesse and honestie . and that they may live thus , he would have them taught the knowledge of god , that they come to the knowledge of the truth ; for men cannot live godly till they be taught to live so . and both these do necessarily require outward peace , rest , and tranquillity , that they may intend this knowledge the better , and learn how to live godly , ( for in wars and tumults there is nothing rightly administred , no 〈◊〉 teaching or instruction ) and therefore he adds , that it is good and acceptable , and very expedient , that they live in peace and quiet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a peaceable life , in regard of outward invasions , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a quiet life , in regard of inward tumults , and intestine troubles . now if the natural father and mother could perform this alone , as they did for some time , in the infancy of the world , and a little after the flood before mankinde multiplied and increased to greater numbers , there should have needed no other office to be instituted for the attaining of these ends . but shortly after the flood , there comes one nimrod , with a company of hounds at his tail , ( for the metaphor of hunting used by the holy ghost implies , that they deserved no better name ) with these sons of belial he takes upon him to be a hunter , that is a chaser of men up and down , and disturbs their peace and quiet . hence then comes in a necessity of appointing a supream civil power over mens bodies and estates to restrain all outward force and violence , and withall a spiritual power and authority to instruct and govern men in respect of their souls , as god did afterward , when he setled the levitical priesthood in the tribe of levi , to continue till the coming of christ , and then the evangelical priesthood of christ , to be continued in the apostles , and their successors to the end of the world . for because the natural parents could not so well perform both these , as they did at the first , therefore god appointed and ordained these two functions and dignities , and for this cause honour and obedience is required to both . obey those that have the rule over you , ( that is your spiritual governours ) and submit your selves , for they watch for your souls , &c. and for this cause it is required , that we pray for kings and all that are in authority , that we may lead a peaceable and quiet life under them . thus god not onely allowed , but also instituted outward government for resisting of outward enemies , and suppressing of inward tumults ; for the apostle saith , that every soul must be subject or subordinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the higher and supereminent powers , because there is no power but from god , the powers that be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are ordained by god , or set in their order and rank under god , he being above all , and the rest put in their rank under him . so that we see , though mans necessity required such a power for his defence , yet the power itself , whereby men are bound and united together into one society is from god , and so ought to be accounted of us , not as a humane invention , found out by men for their own necessity , but a divine ordinance instituted by god for the good of humane society , and therefore it said verse . that god , not the people , nor multitude by their own inherent power , hath put the sword into his hand , that he might be vindex malorum , an avenger to execute wrath upon him that doth evil . that disturbs the publick peace , without which men cannot so well intend to learn , nor others to teach the way to live godly and honestly , and so to attain salvation , and by consequent that he might be a cherisher of good men , and of such as desire to live a godly and honest life in peace and quietnesse . and for this end , is the civil government compared in daniel to a great huge tree , which spreadeth its branches far and neer , the beasts of the field had shadow under it , and the fowls of the heaven dwelt in the boughs thereof , and all flesh was fed of it , to shew the benefit that men receive by government , for protection , and peaceable enjoying their own , when every one sits under his own vine , and under his own fig-tree : and the prophet esay compares a king to a great rock , which is a hiding place from the windes , and a cover from the tempest , as rivers of water in a dry place , and the shadow of a great rock in a weary land . therefore is every man bound to establish authority and government , because of the weight that hangs upon it ; quia in pace ejus est pax nostra , because our peace rests thereupon , as the prophet jer. reasons who for this cause bids from god , to pray for the prosperity of the city , whither they were carried captives , and for the peace thereof ; for in the peace thereof they should have peace . there are three words in the greek to expresse this authority . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 arising from some gift which one hath above another . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , power . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , principality . there is an affinity between these three , and an order whereby they do follow upon one another . for the first , god gives a man some gift , whereby he is excellent above others , then he gives him power and authority , the sword ; and lastly some particular place of government , wherein to exercise his gift , and to use his power ; and in this order we must observe , that though the two last cannot be severed , at least potentially or in the habit ; for where god gives to any power , he assignes him a place where to use it , ( though sometimes he cannot actually exercise it , being hindred by 〈◊〉 or 〈◊〉 ; ) yet the former , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excellencie , may be without the other two ; god gives gifts and excellency to some men , who have no power or principality conferd on them , to the end that there may be choyce , as in elective kingdoms ; and that those who have maximam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most excellent gifts , may be called up to exercise their gifts , and withal , that by their gifts they may do good in private , though they be not called to any publick place of government , as when it pleases god for the sins of a people to curse the government to them . . in this order , the government is , first that of pater naturalis , the natural father , in a family , where he exercises a threefold government , over the wife , children , and servants : of the two first it is plain , because he is pater-familias , the father of the family , and they are parts of it ; and of the servants likewise by the same reason : whereupon 〈◊〉 servants called him by the name of father , father if the prophet had commanded thee a great thing , &c. . if we go out of the family , we come in patriam . there we shall finde an honour due to our countrey , and people among whom we were born and brought up . therefore the woman of abel tells joab , that the city wherein she dwelt had been a mother in israel : and we see that abraham honoured the people where he lived , for he stood up , and bowed himself before the people of the land of the hittites . thus the people of the countrey are to be honoured . now this power which resides in the fathers of several families , where it comes to be united in one , he becomes a monarch or king , whom s. peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a humane creature , not because the power and authority is from men , for though sometimes they choose the person , yet it is god that confers the power , and though men by natural light are led to this government , yet it is god that gives this light to direct them ; but to distinguish it from that other power , the spiritual government exercised by the fathers of our souls , which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods creature , in a more special manner : for though both temporal and spiritual authority are from god , yet this latter is more immediately and purely divine then the other ; and therefore the other is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a humane creature , comparatively in respect of this , which is gods creature , or a divine ordinance depending 〈◊〉 upon divine institution , and therefore is this to be honoured in respect of this spiritual fatherhood : and this 〈◊〉 by the contrary in the words of our saviour , when he 〈◊〉 , speaking against the contempt of his messengers and servants , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that 〈◊〉 you , despiseth me , or as the word properly imports , he that will abrogate , disanull , or abolish and make void , that which i have ordained and enacted , he seeks to abrogate and disanull me ; which words imply that this calling is specially ordained , and made by christ , and that to go about to abrogate and disanul his ordinance herein , is to abrogate christs own office and function . this divine creature then , or this office and dignity of gods immediate making , as it hath received fatherhood from god , so there is a special honour due to it . though you have a thousand instructors in christ , yet have ye not many fathers , for in christ jesus i have begotten you through the gospel . we see the apostle takes to himself the title of father , yea the very idolaters counted their priests , fathers , as appears by micah of mount 〈◊〉 , who said to the levite , dwell with me , and be to me a father , and a priest . and because to this ordinance of god , there is another calling subordinate , to govern the schooles of the prophets , and to instruct and fit men for the church , therefore to such is the title of father given . when saul prophecied among the sons of the prophets , one asked , who was their father or governour , or instructor ; elisha called elias his father , my father my father , the chariots of israel &c. and in the new testament we read that 〈◊〉 a doctor of the law , is accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honourable in this respect ; and saint paul calls timothy his scholler , his son , and saith , that as a son with a father he served him in the gospel . . come we to the magistrate . moses by gods special appointment , appoints some to be rulers over . &c. and gives rules of direction to the people , what men they should choose , and how they were to be qualified . and joseph when he was governoùr of egypt , saith , that god sent him thither , and made him a father to pharoah , and lord of all his house , hence deborah is called a mother in israel . neither is this title and honour due to the supreme governour onely , but also to the subordinate ; so saint peter commands to submit , as to the king , who is supreame , so unto governours , as those that are sent by him &c. so that by this , 〈◊〉 〈◊〉 , the general of the army may be called the father of the camp , and whosoever hath any authority in any society derived from the king , is thereby become a father , and all honour belongs to him . . lastly , if we come to that which we called excellency of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when this is alone , without the other two , though there be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principality nor power , yet there is an honour due , and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excellency is of four sorts . . ratione 〈◊〉 , in regard of years or age , and an honour is due in this respect , rebuke not an elder ( saith the apostle ) but intreate him as a father , the elder women as mothers . . in regard of the gifts of the minde , as wisdom and counsel , whereby one is able to direct and advise others , or to invent some things needful and conducing to the publick good : thus jabal is called the father of such as dwell in 〈◊〉 , and of such as have cattle , and jubal the father of such as 〈◊〉 the 〈◊〉 and the organ . in respect of outward estate and wealth , for money is nervus politiae , the sinnew of the commonwealth ; therefore rich and wealthy men are esteemed in a common-wealth and called to publick assemblies before others , because if it be in need , they are most able to help . thus nabal though a man of no other gifts , yet because god had enriched him , david doth implicitey call him father , by 〈◊〉 himself his son , give i pray thee whatsoever cometh to thy hand , to thy servants , and to thy son 〈◊〉 . and this honour given to rich men for their wealth , must be given no otherwise then in a civil respect , otherwise it is condemned by saint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecting of persons . . in respect of benefits which any have 〈◊〉 upon us . thus job by shewing mercy to the poor , had the title of father . i was a father to the poor , and the cause 〈◊〉 i knew not i searched out . and thus for the meaning of these words , honour thy father and mother . we come now to the duties here required under this word honour . honour thy father and mother . chap. iii. the mutual or reciprocal duties of superiours and inferiours . loue. . to wish well and pray for one another . the duties of inferiours . . honour . inward , and 〈◊〉 , . fear . . subjection and obedience , active and passive . . the protestation of our subjection , by honouring them with our estates . the manner how this 〈◊〉 〈◊〉 be performed . these duties are to be handled . . in general which concerne all superiours and inferiours . and secondly in special , such as concern special ranks and orders of superiours , and inferiours , as in the family , the church , and the common-wealth , every duty consists in two things . . the action , and . the manner of performance , and both are to be handled . and because there are some duties reciprocal , which are mutually to be performed both by superiours and inferiours towards each other , to avoyd needlesse repetition , it shall be good to speak of them generally in the first place . the duties which are reciprocal or mutual are . . first love but in an higher degree then ordinary , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 affection , of a higher degree then that which we owe to every one , such as either ascends from the son to the father or descends from the father to the son , and it is either naturaland proper , between natural parents and their children , or by analogie and proportion , between others to whom the names of fathers and children are communicated , as spiritual fathers in the church , and those that are begotten by them unto christ , of whom the apostle speaking , expresses the special love due to such fathers by a special emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have such in reputation , or highly honour them , phil. . 〈◊〉 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esteem them very highly in love for their works sake , there is a particular love which we beare to our friends , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aboundant love : but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superabundant and extraordinary , in a more special and high degree : the want of this natural affection is imputed as a great crime , a signe of men given up to a reprobate sense . rom. . . and it is a prophecie of the end of the world , when men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection . . the second mutual duty followes from the first , and is the chief property of love , to wish well to him we love ; and because christianum votum est 〈◊〉 ; prayer is the christians wish , therefore it is that we comprehend prayer among the mutual duties of inferiours and superiours ; it must both ascend and descend ; for we are exhorted by the apostle to pray for superiours . the like for our countrey by the prophet , this is ascending . now downwards we have the example of king david for his people , as also for solomon his son , and of holy job , who prayed for his sons and daughters every day . so much for the duties reciprocal . come we now to the several duties of inferiours and superiours , and first we shall speak of honour , which is the dutie of inferiours to their superiours . in the strict sense whereof if we take it , as our saviour said of father , there is but one father which is in heaven ; so may it as truly be said of honouer , if we speak exactly and properly , that ( as the apostle saith ) it belongeth onely to god. but god himself hath been pleased to communicate part of it to some men , as the same apostle , he created some vessels to honour , and consequently he calls some men from among the rest to be honorable : for as the author to the hebrews speaks , no man takes this honour upon him , but he that is called of god as aaron . now god calls men , when he bestows some gifts upon them , whereby they excel their fellows ; for god dispenses his gifts variously , as appears by the parable ; where the master called his servants , and gave to some more talents then to others . the scripture , as was shewed before , vseth three words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellency , power , and principalitie . now unto excellency honour properly belongeth , and that is of two sorts . inward and outward . inward honour is , when we have honestam opinionem a good opinion of a man , in regard of some 〈◊〉 he hath above us ; for this good opinion , is testimonium excellentiae , a testimony of that excellency which we acknowledge in him above our selves : of this solomon speaks , when 〈◊〉 adviseth not to meddle with a strang woman , lest we lose our honour , that is , lest we lose the good reputation and esteeme we have in the 〈◊〉 of others ; and in another case he tells us , that a peaceable man shall have honour and good respect with men , for by a good opinion of men we testifie there is an excellency in them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have some what more then we have : and both the apostles 〈◊〉 paul and saint peter expresse this duty by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection or submission , to be subject , as we see christ was subject to this father and mother in respect of his manhood , acknowledging himself to be a child and so consequently thought some thing to be in them to receive this honour , which was not in himself . the 〈◊〉 will make this more plain . in the case of corah and his company ; they gathered themselves together against moses , and against aaron , they would not give them honour ( god calls it afterwards a dishonouring of him ) and their 〈◊〉 was . they were not more excellent then others , all the congregation was holy and the lord was amongst them . their thesis was . all men are 〈◊〉 〈◊〉 to the lord , and therefore moses and aaron , had no more excellency then the rest of the congregation . but we see how god by a special miracle confuted their position , for the example of all that in future times should exalt themselves against their superiours . the contrary to this sinne of theirs , is when men do acknowledge and confesse that there is not an equality , but that some do excel them , and that this excellency above them is not , as the poet speaks , by chance , but by the appointment of god ; that as in creation , and generation he is the special father that gives us being so for our well by government , that he is our special governour , and that those above us are his instruments appointed for our preservation when we acknowledge this exellency in others , and that it comes from god , who hath imparted his gifts to them . this is the first , and the inward part of honour . but now as god told samuel concerning 〈◊〉 , god and man look several waves , for god looks on the 〈◊〉 which man cannot see , it is onely the excellency which outwardly apears which we can take notice of , and honour , and so likewise the inward honour of the heart , of which we have spoken , is seen onely by god , man cannot behold it , and therefore besides the inward esteeme , or estimate of anothers excellency , there must be also some exteriour signe or testimony , whereby we acknowledge it to be others , and this makes the second part of honour , 〈◊〉 honour . such was that which 〈◊〉 desired of samuel , though the kingdom were taken from him , as samuel well knew , yet honour me ( saith he ) before the elders of the people and before 〈◊〉 &c. and such was that which the 〈◊〉 looked after viz. the 〈◊〉 places at 〈◊〉 , the uppermost 〈◊〉 and greeting in the market place . this is the second part of honour . what this exteriour honour is , and after what manner it is to be exhibited in particular , is best known by the manner of the countrey where men live , because it is not alike in all places , every countrey hath not the same signes of honour . holy men in scripture have exhibited outward honour by several gestures , or ceremonies , which may be reduced to these seven heads . . to rise up when a person of excellency , which either by nature or analogie , and proportion , is our 〈◊〉 in presence , job accounted it as an honour done to him , when the aged arose and stood up , when he was in presence . and solomon a king thought fit to expresse his duty to his mother . bathsheba by rising up to her when she came before him . . the uncovering or making the head bear was accounted a token of honour in use with the saints , and a dishonour to keep it covered as we may gather by the words of the apostle . . the bowing of the knee , or all or part of the body . when 〈◊〉 would have 〈◊〉 honoured he thought no way better for the people to expresse it , then by bowing their 〈◊〉 to him he caused them to 〈◊〉 before 〈◊〉 , abrech , that is , bow the knee . king 〈◊〉 ( in the place before quoted ) to adde the greater honour 〈◊〉 his mother . bowed himself to her jacob meeting his brother esau ) bowed himself 〈◊〉 times to the ground a great expression of this duty . and ruth no doubt thought she honoured 〈◊〉 , when she bowed her self to the ground before him . so for the bowing of the head it is mentioned in diverse places in scripture to set forth this duty . the 〈◊〉 of 〈◊〉 when they came before him , bowed their heads , and made obeysance . these were signes of honour at the first meeting or salutation . . a fourth expression is standing up ; not onely to rise before them we prefer in excellency , but to stand up too , we see the practize of it in the people of israel moses 〈◊〉 as a judge among 〈◊〉 , but it is said , that the people stood by him from morning till evening . and 〈◊〉 the 〈◊〉 mayd when she went to attend upon king david , was to stand before him . the like did 〈◊〉 before 〈◊〉 . and indeed it is the common expression of service . . the next is to be silent , in the presence of them we account our betters . job tells us , that when he was in prosperity , the princes refrained talking ( in his presence ) and laid their hand upon their mouth . ths nobles held their peace . &c. and in the same chapter he saith , unto me men gave eare , and waited and kept 〈◊〉 at my counsel . . the sixth is , that when of necessity we are to speak , we use words of submission . it is saint peters note of sarah , her submissive speech to her husband , she called him lord. and the speech of rachel to her father 〈◊〉 is a president of this kind for children to their parents : 〈◊〉 it not displease my lord that i cannot rise up before thee . and of josephs brethren ( for inferiours to men in authority ) thy servant our father is in good health . . the last is dispersed throughout the scriptures , and comprehended under the word ministrare , to minister and wait luc. . . and it comprehendeth all such other duties of outward honour , as are to be vsed by servants to their masters . as our saviour expresseth one in the masters command to his servant to make ready that he may sup . and the maid waited on naamans ' wife . and so king davids generals are said to wait on him . and job in the place before mentioned saith , that men waited on him , in token of reverence and service to him , so that when we wait , as servants use to do on their masters , we acknowledge there by a superiority and excellency in that party . thus far for honour , which is due to excellency , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but now when the second thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power is added to excellency , then there is another duty required in inferiours . viz fear : for as our saviour speaks , there is no power but from god , it must be given from above , and therefore by consequence there is due to them that have power from god , part of that fear which we owe to men . the honour given in this respect consists of the duty of fear . this is a reverent awe and standing in fear of them that are placed in power over us . ye shall fear every man his mother and father , saith god ; there is for our parents : and saint paul commandeth servants to obey their masters with fear and trembling : and saint peter , servants be subject to your masters , with all fear , this is for masters . job saith that the people stood in such awe of him ; that when they saw him come forth they would convey themselves out of his presence , as if they had done something not beseeming them ; the young men saw me and hid themselves . this fear also is due to the king . the people of israel feared king solomon : and the same king gives the reason , because his wrath is as a messenger of death . . the third thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , government , to which , besides the former duties of honour and fear , a third duty belongs viz. obedience , which the apostle expresses , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be under a yoke . that is , when governours command this or that to be done ( except in things evidently contrary to the will of god ) we be content without disputing , to put our necks under the yoak of their commands . saint bernard saith , verus obediens 〈◊〉 〈◊〉 quale sit quod 〈◊〉 , hoc solo contentus , quia praecipitur . he that is truly obedient regardeth not what is commanded , being content onely with this , that it is commanded . in the case of parents , the apostle gives this rule , children obey your parents 〈◊〉 the lord , ( his reason ) for this is right . as the apostle used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjection , to those more excellent then our selves , as was shewe before , col. . . . peter . . so here he vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject to set forth the obedience due to governours . the like he gives to servants , servants obey your masters &c. and he commands titus to put subjects in minde to obey magistrates . the like charge of obedience he gives to bishops and governours in the church obey them that have the rule 〈◊〉 you . we have examples of dutiful children in this duty . of isaac that obeyed his father even to the death . of the rechabits in obeying their fathers commandment , to drink no wine , which act god himself by the prophet commendeth of our saviour himself in the flesh . and of servants , we have the example of 〈◊〉 towards 〈◊〉 . lastly , concerning subjects , we have the example of the people of 〈◊〉 to 〈◊〉 . all that thou commandest us we will do . now for the protestation of our obedience , wherein we expresse the truth of it , order is taken for giving honour to our governours , by imparting our substance , by way of grateful retaliation , for their care and pains , for our good , honour the lord , saith the wise man , with thy substance and goods , &c. and so by consequent , this kinde of honour is due to those , to whom god hath given the government over us ; we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the stork ; and our saviour makes this a part of the honour due to father and mother , when he reproves those that taught the people , that by consecrating their goods to the temple , they were free from the obligation of this law , of maintaining and relieving father and mother . therefore the apostle requires that we render to higher powers , their dues , tribute , and custome , to shew that our selves are not onely ready in our persons , but our goods too , at their commands . the last part of obedience is to the other part of the law ; for the law hath two parts , the one directive , and the other coercive or corrective : so that if we deny our obedience , we must submit to correction , and yet with reverence , as the apostle speaks ; we must honour the magistrate , though we be corrected . thus far for the act commanded , now for the manner of 〈◊〉 . the second thing to be considered , is the manner how all these duties must be performed ; and this consists in three things . . they must be done in conscience , and from the heart , not with eye-service as unto men , but with singlenesse of heart , as fearing god , as the apostle speaks . . they must be done alacriter , cheerfully , and readily , not with grudging , murmuring , and repining , whatsoever ye do , do it heartily , as to the lord , and not as to men . . they must be done perseveranter , with continuance and perseverance , yea , though we suffer unjustly by them : for this , saith s. peter , is thank worthy , if a man for conscience towards god , endure grief , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he endure and hold out , though he suffer wrongfully . and because we are not naturally given to perform these duties of obedience and subjection , especially in this manner , therefore expositors yield reasons drawn from the duty , as it is expressed and inforced in scripture , to induce men thereunto . . because god hath placed this commandment before that of our goods , yea , and of our life : to shew that the maintaining of authority ought to be dearer to us then goods , or life it self . . because the name of father and mother , is full of love and reverence , insomuch as some unreasonable beasts perform this duty more exactly then many men . therefore god includes all superiours here , as kings , lords , masters , &c. under these amiable names of father and mother . . in regard of the long life annexed to the true performance of this dutie , long life being a thing desirable , and death a thing most repugnant to the nature of man. to live long , and to prosper , is all that men desire upon earth . therefore the apostle urges this commandment from the promise specially annexed to it above the rest . that it may be well with thee , and that thou mayst live long on the earth . . because ( as the apostle tells us ) it is a thing good and acceptable to god ; and in another place , it is well pleasing to god ; he is especially delighted , and highly pleased in it . it is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acceptable ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well pleasing unto god. what can we desire more , then to be good , acceptable , and well pleasing to god in our actions . . the apostle goes further , and saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is due by the rule of justice to superiours , so that it cannot be forborn without injurie and injustice to authority : we cannot keep this honour and obedience from them without injurie . and therefore it is that christ saith to the pharisees , reddite caesari , quae sunt caesaris ; render unto caesar , the things which are caesars . he uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reddite , render , or restore , to shew , that it is his own : god hath imparted it , if you keep it back , if you give it him not , you do injustice , and wrong to him . . the last is , in regard of the expedience of it , for your own good , expedit vobis , it stands you in hand so to do . the apostle saith , they watch over your souls . now where honour is detracted and withheld , there the care of preservation is also diminished and by reason thereof , the power of wickednes , and the impudence of naughty men is increased ; and the more our estate is troubled , the greater is our unquiet and vexation . therefore better it is , that due honour be given to them , the better to encourage them to apply themselves to our preservation . besides , they that deny this to them that are of right invested with it , and take it to themselves , set themselves against god , and go about to build another babel , which is nothing , but bringing in of anarchie and confusion . this dothargue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a giant like nature , such as was in them that would build a tower , whose top might reach to heaven : such do indicere bellum deo , bid defiance to god : and therefore the apostle saith expressely , that such as resist lawful powers , do resist the ordinance of god , and so do fight against god himself , and thereby bring damnation upon themselves . so that by weighing these reasons we may happily be brought to obedience . chap. iiii. the duties of superiours in four things . addition . of the end of government , and whether the people be above their governours ? the manner how they must govern . whether honour be due to one that is evil ? whether he must be obeyed in malo ? of disobeying the unlawful commands of a superiour . add. . of obedience in things doubtful . vve will now handle the duties of superiours in general . these two things are alwayes joyned together in gods law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have worth , and to be honoured or esteemed worthy ; and therefore s. chrysostome makes it an axiome upon that place tim. . . they that rule well are worthy of double honour . the honour , as he saith , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a reward of the service , they perform . therefore that honour may be due to them , they must mereri , be worthy , and deserving men ; and worthy they are , if they perform the part of fathers and mothers . the neernesse of the two significations of the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cabed , which signifieth both weight and heavinesse , and honour ; and of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is honor , and 〈◊〉 or múlct ; and of the latine word honoro and 〈◊〉 , to honour and lay a burden , sheweth , that god would not that any should have honour , unlesse they have meritum , desert ; nor this meritum , desert , without a charge ; therefore they must have meritum , and by consequent , honour may be justly required by them at our hands . . they are to know that they are gods ministers ; for so s. paul calls them ; and s. peter saith , they are sent by god. and that as they are his ministers , and that he imparted some of his power and honour to them ; so they must know that their office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the lord , and that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministers of god. and therefore david saith , tibi canam jehovah , i will sing unto the lord of mercy and judgement : as they have received power from god , and part of his honour which he hath put upon them , so they must do all for god : and their care must be that those under them may be domini , the lords people , as they are his vicegerents . they must follow the rule which jehosaphat made for his judges : take heed what ye do , for ye judge not for man , but for the lord. therefore whatsoever they do must not be for their own will and ends , but in and for the lord. we must not be of jezebels opinion , that ahab could not be a king , if he could not command and have what he should desire , though it were wrongfully ; for this is a wicked maxime , and semen omnium 〈◊〉 , the seed of all evil . nor of ahabs that hated michaiah , the son of imlah , the prophet , becavse he prophecied nothing good concerning him , though it were the will of god that he should so do . when men do not acknowledge that their authority is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for god , but blot that out , and look onely at their own will , then breaks in all injustice . but they must know , that god is not so unwise , as to give them authoritie against himself ; and therefore they must not have an eye to their own , but to gods will ; for they are but his ministers . . superiours must know , that one end of their authority is the good and benefit of those that are under them : as they are first to look to god and his honor whose ministers they are , so in the next place , they must look to the good of those over whom god hath set them . their honour is conferred upon them , not meerly for themselves , and their own benefit ; but also for those that are under them , not onely 〈◊〉 praesint , but ut prosint ; to profit them that are under them , as well as to be over and above them : and this is it that makes their place the more weighty . king david was taken from the sheepfold to be king : and why ? ad pascendum israel , that he might feed and govern ( the word imports both ) jacob his people , and israel his inheritance . so children are not for parents , but parents for their children . the heathen , by the light of nature onely , saw this : that superiority was 〈◊〉 for inferiority , and the prince for the benefit of the people . for god at the first , considering that children were unable to help themselves , by reason of their inability and defects when they are young , and the danger that might befall them , not onely in their infancy , but even before they are born , ordained a duty to be shown , and an office to be done for them , even before they are born ; there is a care of them to be taken by parents when they are in the womb , before they are able to give them honour ; and for this care of parents , they are afterwards to exhibit honour to them , when they are able . and under this head is that the apostle mentioneth , they must nourish and cherish , and account them that are under them as their own flesh ; as moses who carried the people in his bosom as a nurse , and made their welfare his scope : and as our saviour snews the example of an hen who gathereth her chickens under her wings , to defend them from ravening and strong fowls . and this loving , nourishing , and defending , are special ends why superiours were ordained . and therefore the reason is added to the commandment in exodus . and enlarged in deuter. . . that thy dayes may be prolonged , &c. and that it may go well with thee ; which , as was mentioned before is expounded by some , not as a promise , but as the duty , and end of superiours , viz. that they under god prolong mens dayes , and are or ought to be means , that it may go well with them . this is one end of their superiority . they are not set over the people colligere auream messem , to scrape gold and silver for themselves ; their own profit and ease is not the end of their authority , though many times rulers look at nothing else . it was the sin of the princes in ezekiels time , they accounted the city as a cauldron , and the people the flesh to be sod in . evil rulers take their own ease and security , while the profit of the people and inferiours is no whit regarded . therefore not without cause are the two heads before named , of defending and nourishing inferiours , special duties of superiours towards them . this which is commonly affirmed , that the end of government is the good of the inferiours , must be understood cum grano salis ; for from this principle misunderstood , some have collected , that because the end is above the means , and more noble , therefore subjects are above their governours , and so may call them to account for their misgovernment , and judge or punish them , and remove them if they see cause : from which false collections , made by seditious and turbulent persons , infinite troubles , confusions , rebellions , and desolations have followed . we must know therefore . . that to procure the good of inferiours , is indeed the duty of superiours , and one end why god committed the people to them ; but not the sole or principal end of their authority : for princes receive their power onely from god , and are by him constituted and intrusted with government of others , chiefly for his own glory and honour , as his deputies and vicegerents upon earth , for they are his ministers , rom. . so that the principal end of their government is the advancement of gods honour , who is the supream king and lord of all the world : and therefore if they fail in performance of this trust , they are accountable onely to him , who intrusted them , and not to the people whom he hath put under them , and whom he never authorized to call them to account , but to appeal onely to him . . it is not generally true , that all government is onely for the benefit of those that are governed : for some government there is , meerly for the benefit of the superiour , as that of a lord or master over his servant ; for the profit of the servant is herein meerely extrinsicall and advantitious : some governments are for mutual good of both , as that of a husband over his wife , and so some kingdoms may be for the benefit of kings , as when they are obtained by a just conquest , which are not to be accounted tyrannical , because they are just ; for their may be a just title by conquest , when the war is upon just grounds , whereas all tyranny is essentially unjust : and some kingdoms may respect the profit both of prince and people : as when a people not able to defend themselves , commit themselves to a potent prince for protection and safety , against potent enemies , and so become his subjects . . although it be true , that in some kingdoms , especially elective , the benefit of the people is principally regarded ; and as cicero saith , fruendae justitiae causa reges conftituti , that kings are appointed for administring of justice , yet it follows not hence , that the people are above their king ; for the tutor or guardian is for the good of the pupil , and yet the guardian or tutor hath power and authority over the pupil : and if any say that the guardian may be removed if he fail in his trust , and therefore the same may be done in princes ; l answer , that this holds in guardians , because they have some above them ; but in kingdoms because there cannot be a progresse in infinitum , there must of necessity be a stop in some , who , because they have no superior , must if they offend be lest only to god , who will either punish them , if he see it needful , or else suffer them for the punishment and tryal of his people : for as tacitus saith , as we bear with the barrennes of the earth , or intemperate seasons , and the like natural accidents , which cannot be avoyded , so must they bear with the avarice and lust of rulers . vitia erunt donec homines , sed nec haec continua , & meliorum interventu pensantur ; there will be faults in government , so long as there are men : but they are not alwayes nor lasting ; and besides they are ballanced by the change of good 〈◊〉 intervening . and therefore m. aurelius said , that as magistrates are to judge of private persons , so are princes to judge of magistrates , and god alone of princes . to which purpose is that speech of a french bishop to their king , mentioned in greg. turon . si quis de nobis , o rex , justitiae tramites transcendere voluerit , a te corripi potest , si tu vero excesseris , quis te corripiet ? loquimur enim tili , sed si volueris , audis ; si autem nolueris , quis te damnabit , nisi quise pronunciavit esse justitiam ? if any of us offend , o king , thou mayest correct us , but if thou shalt exceed , who shall correct thee ? we may speak unto thee , and if thou wilt , thou mayst hear us , but if thou wilt not , none can condemn thee , but he who is justice it self ? and that of 〈◊〉 is as excellent , as common : cujus jussu nascuntur homines , hujus jussu & reges 〈◊〉 ; by whose command or appointment they are born men , by his appointment are kings constituted . nor doth it make against this , that the people are sometimes punished for the sins of their princes , as kings . . & kings . . for this was not because the people did not punish or restrain the exorbitances of their kings , but because by tacite consent , or otherwise , they did communicate in their sins ; and besides , god having supream dominion over the lives of all , may make use of it , thereby to punish kings by taking away their subjects . . because god hath made by his commandment a distinction and 〈◊〉 of degrees , as some to be parents ; some children , some superiours , and some inferiours ; superiours must take heed that none 〈◊〉 this order , nor suffer a parity or equality , or to submit to those whom god hath placed in a lower rank . but why did not the prophet nathan keep this order in his speech to king david , but said , 〈◊〉 thy servant , and zadok the priest , and benaiah the son of jehoiada , and solomon thy son : there solomon cometh last , though the kings son . nathan knew well enough in what order to place him . but the businesse brought before david concerning solomon ( whom david had promised , and god had ordained to succeed in the kingdom ) he placed him last . 〈◊〉 〈◊〉 he had said , 〈◊〉 is about to usurp kingly authority , and carried the businesse closely , calling some private friends to him , and not onely passes by me , and zadok the priest , and benaiah , but even solomon thy son , beloved of god , and by him destinate to sit on thy throne aster thee . so that solomon is put in the last place emphatically , as if the neglect and contempt done to him were most offensive to god and david . and yet take this by the way , that the heir of all in his minority , or during his fathers life , differeth little from a servant , though in possibility to be lord of all . superiours must therefore keep that authority which god hath given them , and not pervert that order which god hath set , as some do by their sloth and negligence , suffering their inferiours to be their equals ; and others by their wickednesse , whereby they become vile in the peoples eyes , and so as a just punishment from god , lose that authority and reverence , which the people ought to give them . for thus god tells the prophets in malachy , that he had made them despised and vile before all the people , the reason 〈◊〉 is given in the next words , because they kept not his words , but had been partial in his law . and for the same cause god threatens eli , because he honoured his sons before god , whereas 〈◊〉 should have honoured him , he honoured them , and when he should have sharply reproved them , for their saults , he intreats them them as an inferiour would do an inferiour , though they had 〈◊〉 god by causing the people to loath the lords sacrifice through their lewd carriage , yet he was not sensible either of gods honour or his own , and therefore god threatens to take from him the honour of the priesthood , and to make his house poor and base , for those that honour me saith god , i will honour , and they that despise me shall be lightly esteemed . and we see also in another place , that god tells the people by his prophet that he will give children to be their princes and babes to rule over them ; the reason is exprest in the next verse , the child shall behave himself proudly against the innocent , and the base against the honorable . . as this order established by god must be maintained , so must it not be a bare resemblance of authority , without execution , superiours must not be like dumb idols , that have eyes but see not , mouthes and speak not , &c. but they must use and exercise their authority , they must take care with saint paul , that they which are under them study to be quiet , and to do their own busines . and if any under him break or transgresse , then to shew that he hath not his authority in vain , but propter vindictam malorum . to be a revenger of gods wrath against them that do evil , if they do not well he is to punish ; if they do well , then to encourage them , with an euge serve bone , well done good and faithful servant . the wise man tells us , that a king that sitteth in judgement ( is not like an idol but ) scattereth away all evil with his eyes , his very looks must expel evil . that men may know he sits there , for encouraging of the good , and discouraging of the evil , he must be a terrour to the workers of iniquity , saith the apostle , and the wise man tells us , that the way of the lord ( whose deputies rulers are ) is strength to the upright man , but fear shall be to the workers of iniquity . fear is proper for them , they ought to fear , but some do not fear , because an idol is in place , this is a shame to a ruler , when he is not terror male agenti but much worse it is , if he be terror bene agenti , a terrour to him that doth well , if he persecute such above others . in this case we must know , that potestas non datur 〈◊〉 adversus 〈◊〉 , contra quae homines nolunt esse potentes , no power is given from god but to correct vice : he must not tyrannise , god gave no power to destroy , but to prefer mankinde . these are the foure general duties which concerne superiours . . the manner of government of a superiour is , first that he be an example to inferiours in himself king david shewed it i will walk ( saith he ) with a perfect heart ; he would be an example to his people . saint augustine in the place before quoted , hanc potentiam plane oportet unusquisque appetat , ut potens sit in seipso , & miro modo adversus seipsum pro seipso . every man should desire this power over himself , and which is more against himself , and yet for himself , that is , against the rebellious passions and affections of his own nature , that thereby he may bring himself to goodnes . . the next is ( 〈◊〉 he hath thus gifted himself ) to govern others with moderation . it was gods rule in the law to superiours , thou shalt not rule with rigour he must know , ( that as the heathen man said ) this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule , was not given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look stately and to call men as he list , and much lesse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constrain men to his own minde in a proud nature by con tumelious words , and tyrannical deeds , in every christian , all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excesse of anger , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitternes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and railing , ought to be far from the meanest , and therfore from him that is in the highest place , who ought to be an example to others . solomon counselleth the governour , that he be not tanquam leo rugiens , as a roaing lion over the people : and the son of syracides advise is , be not a lion in thy 〈◊〉 nor frantick among thy servants . the prophet compares evil rulers to roaring lions , and corrupt 〈◊〉 , to evening wolves , which which leave not the bones till the morrow . therefore good governours must expresse moderation , for as saint gregory saith , summum in regibus bonum est , in subjectos non saevire , it is the chief commendation of a governour not to be sharp towards his subjects . the third 〈◊〉 is , he must not like saul begin well , and ena ill . it is said of saul king of israel , that he had raigned two years over israel , when he had raigned far more , because the 〈◊〉 two years he raigned well , and after did degenerate , and so now , usually governours are careful to rule well at the first entrance into their government , but afterwards post 〈◊〉 〈◊〉 , after neros five years , like the princes in ezekiel , that account the city as a caldron . and the people as flesh in the midst of it . now for the better enforcing the observation of these four rules upon superiours , and that as it is in daniel , they may know that the most high ruleth in the kinndoms of men , and giveth it to whomsoever he pleaseth . there are six reasons laid down together in the . psalm . . the 〈◊〉 is verse . . god stands among them , he stands in the congregation of the mighty , and judgeth among the gods : from whence he infers the 〈◊〉 vers . . how long wil you give wrong judgement , and accept the persons of the ungodly ; seeing ( as in the precedent verse ) god standeth among you , and seeth your actions , and not onely so , but is a judge among you , and will exact an account of vou . . the second reason ( in the next two uerses ) is grounded upon the end , why this power is committed to them . to defend the poor and fatherlesse , them that be in need , the poor and weak : and not to oppresse them , their power is contra 〈◊〉 non contra 〈◊〉 , not against men , but sin . . the third is from the evil consequences that will follow if they do not execute justice . in the fift verse he tells them , well , chuse you , if you will be willfully ignorant in tenebris ambulare walk in darknes , do so . but this will follow by your ignorance , all the foundations of the earth wil be out of course , concutientur omnia fundamenta , all things will go to wrack , you will bring all out of order by it . . the fourth is because their power is not absolute , but onely delegate verse . i have said you are gods , indeed you are none . the meaning of this place is expounded by christ himself , john . . they are called gods , because the word of god came to them , that is , they had commission from god ; there came a commission from god to you , it was but a delegate power , therefore you are not to rule absolutely and simply , but by commission , for you have a superiour , and god will have an account from you . . and for abusing that commission , you shall die like men , there shall be no difference in your death from other , but ( he straitway correcteth himself ) you shall fal like princes , you shall not die like ordinary men , as it is in the book of wisdom . potentes potenter punientur , mighty men shall be mightily tormented . . lastly , because they have sought themselves by this honour which god had bestowed upon them , therefore god will arise and take his inheritance into his own hands , ( which they have neglected ) and he will judge the earth himself , as it is vets . . which is more fully expressed by the prophet 〈◊〉 , they have 〈◊〉 the fat , and clothed themselves with the wool , they killed them that are fed , but they themselves fed not the 〈◊〉 , that is , they have bin content to receive the honour , but have not 〈◊〉 the duty , god will arise and take his inheritance into his own hands : he willdischarge the duty himself . there are two questionss concerning obedience to superiour to be resolved , before we enter upon the particular duties , necessary for the right understanding of that which follows : because in the handling of those particulars we shall have occasion to treate of obedience . . whether inferiours owe any honour to one that is evil . the resolution of which must be affirmative , according to that of the 〈◊〉 to the romans , where the apostle reasoneth in the like case . that the unfaithfulnes of man cannot frustrate the promise of god : and so it must be said in this case , that the wickednes of man cannot take away the commandment , nor make voyd gods ordinance . and gods ordinance it is for the powers that be , are ordained of god as the apostle speaks . therefore it is not the evil of the person that can make voyd his ordiuance . now evill is taken two wayes , it is either culpae or poenae of sin or punishment , and so superiours may be evil in both respects , and yet obedience is due . . for the penal evil ; as when they are rough and froward . saint peter chargeth servants to be subject to 〈◊〉 masters , not onely to them that are good , but to the 〈◊〉 . we have an example of this in hagar sarahs maid . it is said , that sarah dealt hardly with her , yet the angel ( meeting with her after she fled from her mistris for her hard usage ) willed her to return to her mistris , and submit her self to her . and as it was with her in a family , so hath it been in the common-wealth ; for we see how roughly saul used david , and how he sought his life without cause , yet he departed not from his obedience to him , nor would offer him any violence , when he had him at an advantage in the cave , his heart smote him for cutting the lap of his garment , and as it is in psalm . . he 〈◊〉 for peace when his enemies were for war. . for the other of fault . as the froward and curst magistrate is to be honoured , so the wicked also ; for as it is god that in his wrath denieth us a prince , and as hoseah saith , they shall say , we have no king , because we feared not the lord , what should a king do unto us , so it is he that in his anger giveth a king , as he professeth by his prophet . and many times the fault is in the people if the king be bad , it is for their sins that the hyppocrite raignes , and the people are ensnared , as elihu in job speaks : and therfore where people choose themselves kings or rulers , rejecting the lawful governours , to whom the government rightly belongs ; or looking at their own benefit , or liberty , rise against their lawful princes , and change the government , not proceeding in the fear of god , nor looking at his glory , but at themselves , god punishes people by those rulers they have set up . they have set up a king but not by me , they have made princes , and i knew it not , saith god by the prophet . and as it is in the same chapter , because ephraim 〈◊〉 made many altars to 〈◊〉 , altars shall be unto him to sin : so god saith concerning wicked rulers , seeing people will have such , god will plague them with the same ; people must therefore be subject to evil rulers , because by their sinnes they have brought them upon themselves . and besides though they be evil yet as solomon saith , the heart , of the king is in the hand of god , who can guide it as he pleaseth , as the river of waters ; and as he sometimes moves evil kings to make good decrees , as balthazar and darius , and so sometimes permitteth sathan in somethings to prevail over a good king , as over david when he numbered his people and as he may for a time leave a good prince , so from others sometimes he may quite take away for ever his good spirit , and send an evil spirit as he did to saul . so that it is all one with god , to make an evil prince good , and to set an evil prince over the people at first . and though he set an evil king over the people , yet as in the case of 〈◊〉 , god hath given him the kingdomes , and it was his will the nations should serve him . and the king of assur is called the 〈◊〉 of gods wrath , as purposely sent by him to correct the people : and because it is his doing , therefore the people are by the prophet commanded to pray for nebuchadnezzar , under whom they were captives , and to submit to him , and obey him . so likewise in the new testament , the apostle willeth , that prayers be made for governours , though they were not christians then , and saint peter commandeth all men to honour the king which then was nero , to whom saint 〈◊〉 appealed from his deputy , though he were one of the greatest tyrants that ever was . but this must be added out of chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that whatsoever honour we attribute to such evil princes , is not to them as men ; but to god himself , and in reverence and obedience to his ordinance , not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the person , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the vizard that god hath put upon him : or if to the person ( as it cannot well be conceived otherwise , for the person and office must not be severed ) yet not to the person barely for it self , but to such a person as it is vested and clothed with authority from god. we may see this in the case of mordecai , when haman advised the king , what should be done to the man whom the king would honour , which was to put on the royal apparel . &c. upon him . it is plain , that the honour done by the people to mordocheus was in respect of the kings robes upon him ; and so are we to conceive of evil judges , governours , rulers , and princes , that they weare but gods robes , and gods crown , for which onely we are to give honour to the person . the heathen embleme was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an asse loaden with the image of the goddesse isis , to which the people fell down and did reverence ; but the inscription was , non tibi , sed religioni , not to the asse , but to the goddesse . to this we may adde in thelast place , that be a government never so bad , yet it is far better then to have none at all : as , tyrannie is better then anarchy , where there is no ruler at all . and better it is to live under one tyrant , then under many , under an oligarchie then in anarchy ; for thouhg as the prophet saith , god gave his people a king in his anger , yet he took him away , and left them no head or ruler , how ? in his wrath or fury , which is the extremity of anger . the punishment is greater to that land , where there is no king at all , then where there is a bad one . the second question goes a degree further , and that is , 〈◊〉 malo , in malo , 〈◊〉 ad malum sit obediendum , whether a man is to obey an evil man in an evil thing , or whether a man oweth absolute obedience ( as they call it ) to an evil superiour ? the answer to this is negative ; for that which they call absolute obedience is due to to god onely . for the clearing of this point , it is first to be considered , whether he that commands be nobis rex : for every one is not a ruler : the robes qualifie him not so far , but as he is our king , and no farther , then quatenus nobis imperat , as he rules over us , or hath right to command us . . for the first entrance into this question , we are to embrace the rule of the fathers . they say , that lex charitatis the law of ghrist did not abrogate legem 〈◊〉 the law of nature , and therefore it is good reason , that the law of nature , upon which the authority of fathers and mothers is grounded , should not weaken ; but strengthen the law of god. we cannot say , when we do evil , that the law of nature is the cause , or that the law of nature which requires obedience to parents , can warrant our disobedience to the law of god. . the second thing is this . that because , as we shewed before , princes are called gods , because the word of god came to them , joh. . 〈◊〉 their authority is not absolute , but by commission , as delegated from god , and therefore in the proverbs , the wisdome of god , which is the word of god ( the second person in trinity ) saith , per quod , per me reges regnant , by me kings raigne : now id per quod res est , that is the essence of it ; so every superiour hath somewhat that giveth the essence to him , as he is a superiour , and that is the word which gives him commission . now as in the case of saul , samuel tells him , because thou hast rejected the word of the lord , the lord hath rejected thee . when a magistrate wholly casteth aside the word of god , if it be cleere and evident , that his command is contrary to his commission , he ceaseth in that particular command to be our superiour , 〈◊〉 his commission extends not to command against god : and therefore though in other things he must be obeyed still , and his commission continues in force for other matters , yet in that wherein he acts without or against his commission , he must not be obeyed . now for the better and more prospicuous handling of this , we shall do well to take notice of the word in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shelabim , which signifies degrees , and in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order . . in order there are two things : there is summum or 〈◊〉 , the topp , in respect of which all the rest are but as steps or stayers . so that step is better which is neereer to the top : and then there is a series a line coming down from the top , wherein every one is placed in their 〈◊〉 order or rank , according to their calling , as on several steps or stayers , one under another , god being the highest , and on the next step under him kings and princes , and so others in their order ; and in this series there are bounds to limit all persons , beyond which if they exceed , they transgresse . ( for god onely is without bounds being infinite and superiour to all . ) now these may be referred to two . . when a mangoeth aside from that summum principium , the top , and that is , when he doth accedere or recedere , go 〈◊〉 neerer to it , or down further from it , then his rank , then he breaks the 〈◊〉 or order , and exceeds his limits , in which respect we are still to keep our station , and rest in our places , and so we shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as keep order , though the superiour do not . . because every step hath a certain breadth or latitude , set and lmited by bounds on both sides , then he transcends the nature of a superiour , that prescribes any thing beyond those bounds : as if the prince of this land shall command any thing to be done in those countreys , where he hath nothing to do . or if i be bound to obey a man , whose power is onely in spiritual things , i am not by the same reason to obey him in temporals , whereof he hath no cognizance , he is not to command out of his series , he must not recedere a principio . but if a king or ruler observe these two points of order , that he do not leave his series , nor recedere a principio , we are absolutely to obey him . it is said in the gospel . no man can serve two masters , god and mammon ; because their commands are contrary ; but the case here may be thus reconciled , dominus & servus , god and the prince his minister , are but one agent ; because there is a subordination . in this case there is but one master , till the prince break the order himself , and be a master against order , and do erigere altare contra altare , erect one altar against another . for it is in order as it is in nature . the prince is the chief mover and commander , others command under him . now in nature heavy things descend : and if on any occasion ad conservationem universi , they do break their natural course and ascend , this is out of order , yet is requisite for a greater good of the universe . so is it in matters of the commonwealth . if the inferiour magistrate command one thing , i must not obey him , if a superiour magistrate command another , for a greater good of the whole land . some are of more honourable estate then other , and the higher place any one hath , the more honour he hath , and in that respect the greater duty belongs to him . festus was honourable , yet nero more honourable , and if s. paul fear that festus will break order , he will appeal to nero. and we see , if a man be before a judge of an inferiour place of judicature , he is free from him , if a 〈◊〉 come from a superiour judge to take the matter into his hands . and so when the first mover of all , god , and his word or command cometh , it gives a supersedeas to all other commands , and appeal is to be made to him . our saviour in another place saith , be not afraid of them that kill the body . in which place it is plain , that his meaning is , that though we should not break off our obedience from those that have that power , as long they keep within their series , yet if once they break order , then fear them not , but him that after the body is killed , hath power to cast the body into hell , which is god ; otherwise the caveat were needlesse . and the conclusion in this point is , to say with s. peter and s. john , when the priests commanded them to preach no more in the name of jesus , whether it be right in the sight of god , to hearken to you more then unto god , judge ye . and when they would not take this for an answer , but urged them as before , they plainly told them , deo potius 〈◊〉 hominibus , we ought to obey god rather then men . the reason of this standeth thus . god hath taken order for the inaugurating of every son of his , into his politia or government ; for our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our conversation must be in heaven ; as the apostle speaks : and in another place , we should be fellow citizens withthe saints . a childe is no sooner born , but fertur ad baptismum , he is carried to baptism , so that he is no sooner in the world , but he is presently sent out again : for there he renounceth the world , and giveth it over , and consequently he is to receive his laws from heaven , his first oath being sacramentum militare , to fight against the world , flesh and devil . and in this respect it is , that men cannot recede or go backward from their first vow . if therefore a superiour command extra seriem suam , out of his order . we must remember our first vow , and disobey him ; but in regard of that which hath been said , that god and he are but one agent , in whatsoever lawfully he commands , we must give him chief and especial honour and obedience . let him command out of his line , then god and he are two masters : and god of the two is to be preferred . we have examples in this kinde . for the first commandment which requires the love of god before and above all others , if father or mother , or any superiour command any thing contrary to our love we owe to god , we are not to obey ; for our saviour saith , he that cometh to me , and hateth not father and mother , is not worthy of me . he expounds himselfe elsewhere by plusquam me ; he that 〈◊〉 father or mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above me , &c. they are to be loved , but lesse then christ ; for as 〈◊〉 〈◊〉 , a lesser evil , is called good in respect of a greater , so minor dilectio , a lesser love , is called hatred , in respect of major dilectio , a greater love : for bonum quod impedit majus bonum , in 〈◊〉 minus est diligendum , that good which hinders a greater good , is lesse to be loved : and so is superiours prove a hindrance to keep us from god , our love to them must give place to our love to god. . for the second commandment . god the great superiour took order , men should not bow to any image : nebuchadonozor a superiour , a prince , commandeth the contrary , and his command is out of order , for he commanded that every man should fall down before the golden image , at the sound of the trumpet . there was a disobedience to his command , which was no disobedience at all ; for disobedience is not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in order , when things are commanded in order ; and nebuchaednezzar had transgressed that order . darius also signed a decree out of order . for god commands that prayer should be made to him , and darius commands , that no prayer be made to god for thirty dayes space . daniel ( contrary to the kings decree ) prayeth to god : the king brake order , and daniel did not . this was not disobedience in daniel , but obedience to the second commandment , the disobedience was in darius . . in the case of the third commandment . the gibeonites obtain ( though craftily ) a league with joshua , confirmed by solemn oath , and he and the israelites preferred the religion of their oath , before their oversight , to the time of saul , who made the israelites to break it ; but this was unlawful , and irregular obedience , and therefore the people were punished for breaking this order with three yeers 〈◊〉 , and seven of sauls sons were put to death for it . . for the fourth commandment . god commanded the jews to sanctifie the sabbath . antiochus commandeth the prophaning of it . 〈◊〉 and others disobey his command and prospered , but antiochus died miserably . so god gives command for honour and maintenance of the priests , ahab commandeth them to be slain : but obadiah obeyeth him not , but hid them in caves by fifty and fifty , and he thought himself not disobedient . . this fifth commandment enjoyns honouring of father and mother , yet we see , because maacha mother of asa had gone out of her order , usurping the crown , which of right did not belong to her , he , taking occasion from her idolatry , deposed her from her dignity , without disobedience to this commandment , . the scribes and pharisees ( notwithstanding this commandment ) go out of order , and say , that though a man honour not father or mother , if he offer to the corban , he shall be excused : but our saviour condemns their breach of gods law herein . . in the sixth commandment god saith , thou shal s not kill . the 〈◊〉 of egypt commands the midwives to kill . they disobey and are rewarded by god. 〈◊〉 commands the people to cast their males into the river , but moses parents keep him by faith , and hid him three moneths , and were rewarded for it . and saul commanded his servants to kill the priests , but they refused , and their refusal justified . here the superiours went out of the line , and therefore no obedience due to them in these particulars . but on the other side in obeying them out of order ; we see that 〈◊〉 is condemned for 〈◊〉 vriah in the front of the battel to be 〈◊〉 , though it were upon the receipt of king davids letters . so are the souldiers for putting the children to death at herods command . and the minister of ananias for smiting s. paul contrary to justice at the command of ananias . . to the seventh commandment . david having gotten 〈◊〉 with childe , commanded vriah to have gone to her , that he might have been thought to be father of the childe , but he would not obey . on the contrary , absalom went in to the concubines of david . . in the case of the eigth ; we see no blame or imputation laid upon naboth for denying his vineyard to 〈◊〉 : but 〈◊〉 is threatned by eliah the prophet . . in the ninth it is plainly recorded to posterity for a grievous sin in the elders and nobles that obeyed 〈◊〉 in 〈◊〉 case , in bearing false witnesse , or procuring some to do it against him . and in those that at the command of the high priest bare false witnesse against our saviour . we will add one example more . we see may the practise of 〈◊〉 god before parents in our saviour , who most perfectly fulfilled the law. and that in two answers of his . the first to father and mother , when his mother at her return finding him , in a manner reprehended him , saying , why hast thou so 〈◊〉 with us ? his answer was , wote you not that i must be about my fathers businesse ? not meaning 〈◊〉 , but gods : he was to prefer his first , and then theirs . vbi 〈◊〉 impediunt , ibi conveniens est , sed quando impediunt , cave ne , &c. when our earthly fathers and governours be not our hindrance in executing gods commands , then it is but meet and convenient to do theirs : but when they shall hinder us from doing them , take heed how you neglect one to do the other . in this case obedience is disobedience . his second answer was to his mother alone , when he being with her at a marriage , and she telling him there wanted wine , answered , woman what have i to do with thee ? which as s. augustine saith , at the first sight may seem to be harsh ; but making this objection to himself , 〈◊〉 venerat ad nuptias 〈◊〉 doceret matres contemnere ? did our saviour come to the wedding to teach children to despise their mothers ? he answers himself by another question . what did christ take of his mother marie ? wherein was he 〈◊〉 to her ? he took from her his flesh , and she would have him do a miracle ; could he have wrought a miracle by his humane nature ? no , but as he addeth , miraculum facturus non 〈◊〉 〈◊〉 secundum infirmitatem 〈◊〉 , sed secundum majestatem divinam , being to work a miracle , he could not do it according to the infirmity of his humane nature , but according to his divine majestie , and that was out of her latitude . and therefore goeth on , quod in me tu genuisti non potest facere 〈◊〉 , a miracle could not be done by vertue of any thing i had from thee : yet afterwards when he suffered on the crosse , he acknowledged her to be his mother , as he was man , and so provides for her . to conclude this point out of that which hath been said , we must submit to our superious , as s. peter saith , how ? for the lords sake : and in that which is right and just . we must not prefer our honour or duty to them , before religion to god. s. 〈◊〉 saith ( upon the words of our saviour ) he that loveth father or mother more then me , is not worthy of me . ne quis 〈◊〉 religioni 〈◊〉 , &c. lest any man should prefer love before religion , christ addeth , he that loveth father , &c. order is necessary in all our affections . after god , love thy father , thy mother , thy children . but if there comes a necessity that the love of parents or children come in competition with the love god , and both cannot be observed , we are to prefer the love of god before the rest : and concludes , honorandus generator , sed praeponendus creator , our parents are to be honoured , but our creator is to be preferred , &c. but withall , lest we go too far on the one side , it is very necessary that we search not too narrowly , or inquire too precisely into the commands of our superiours , but rather , if it be in our power , obey . we see 〈◊〉 being commanded by the king to number the people disliked it at the first , as seeing no reason to do it , yet because it was a thing indifferent , he did it . and in doubtful matters or indifferent this is the rule , rather to obey then oppose . again in matters unjustly commanded , if they be not expressely against the will of god , there may be a just obedience . we see it in our saviours own case . the tribute gatherers demand tribute of him , though of the linage of david , and in that respect exempted . he asketh peter , do they use to receive tribute of strangers , or of their own children ? when peter had answered him , that they used to receive it of strangers , christ replyed , then are we free : but lest we offend them , go and cast thy angle , &c. and pay for thee and me . so when men will take from us , it is better to yield , and to redeem our peace ( as he did ) with yielding just obedience to an unjust command , vt illum reum faciat ( saith s. augustine ) iniquitas imperandi , me 〈◊〉 〈◊〉 〈◊〉 parendi ; my readinesse to obey , makes me innocent , when his 〈◊〉 comands make him guilty . concerning this point of obedience to superiours , the resolution of all casuists and other divines is , that as absolute obedience is due to god alone in all things without exception , because his will is the rule of what is just , so to other superiours , obedience is due in all things , which are not evidently contrary to the command of a higher power , or evidently without the limits and bounds of their authority . thus thom. . . q. , a , . cajet . ibid. the summists in verb. obedientia . cessius de justitia & jure lib. . cap. . dub . , , . valent. . . disput . . q. . p. , &c. whence it follows , that the highest power under god being in kings and princes , therefore obedience is due to them in all things which are not evidently forbidden by god. so that subjects are not to busie themselves about the thing commanded , to know particular reasons for the lawfulnesse , but , if after moral diligence fit to be used in all actions of weight , it appear not unlawful or forbidden by god , they ought to obey ; and the reason is evident ; because the superiour hath his commission from god , and so his commands are to be looked upon as proceeding from god whose deputy he is ; and therefore they are sufficient ground and warrant for our obedience ( god having commanded us , so frequently in scripture to obey our king ) unlesse it appear cleerly that he exceeds his commission , and that his commands are crosse to the immediate commands of god. i say cleerly and evidently , because in things doubtful we ought to obey ( the command of a superiour being a determining of the doubt ) for though its true that no man ought to do any thing with a doubting conscience , for whatsoever is not of faith is sin , rom. . yet the command of a superiour is sufficient cause to remove the doubt , he being gods deputy to resolve us in doubtful cases , so that his command is a resolving of the doubt , after which we ought no longer to doubt . for as s. bern. saith , ipsum quem pro deo habemus , in omnibus quae non sunt aperte contra deum , tanquam deum audire debemus : him who is in gods stead to us , we ought in all things which are not plainly against god , to obey as god himself . and s. augustine saith , that a man may justly obey an unjust prince commanding a thing doubtful , ( he instances in war ) si quod jubetur vel non esse contra praeceptum certum sit , vel utrum sit , certum non est , if either it be certain that his command doth not crosse any command of god , or uncertain that it doth . for herein we more certainly obey god himself , when we obey the certain commands of his deputy , whereas , obeying a doubtful command of god , we certainly disobey his deputy , and by consequent god himself ; and therefore according to that rule , in dubiis pars tutior eligenda est , in doubtful things its best to go the safest way . it s more safe to obey then disobey , for it is certain , the thing is commanded by gods deputie , and uncertain that god hath forbidden it ( as is supposed in all doubtful cases ) and so by disobeying we run into a certain sin of disobedience to god in his deputy , to avoid an uncertain sin against god immediately . besides , in dubiis melior est conditio possidentis , possession is a good plea when the case is doubtful , and therefore the superiour being in possession of his authority ought to be obyed , in what he commands , though it seem doubtful to us ; for quisque praesumitur esse bonus , donec constet de contrario , and so the commands of superiours must be presumed to be lawful , till the contrary plainly appear : he that is not against us , is for us , luke . . so that they take a wrong course and perplex their consciences that say , this is unlawful , for where is it commanded in scripture ; when as they ought to say , this is lawful being commanded by my superiour , for where is it forbidden in scripture . for though the command of a superiour cannot make that lawful in it self , which is forbidden by god , yet it may enable me in a doubtful case to do that lawfully , and acceptably , which without such a command had been sinful and lyable to punishment . conscience indeed is a judge immediately under god , yet as alex. halen saith , it is so onely in such things as are immediately commanded or forbidden by god , but in other things which god hath left to authority , it must be guided and regulated by authority : and this doctrine is so necessary in praxi , as suarez well notes , for the preserving of government , and preventing of sedition , that publick peace cannot otherwise be maintained . neither let any say it is against my conscience ; for what is onely doubtful , is no more against the conscience , then with it , and when the scale hangs even , as in doubtful cases , if the weight of authority will not turn the scale , either the authority is made very light , or there is some fault in the beam , as one saith . nay suppose they do not well in commanding , yet so long as there appears no sin in obeying , tolle quod tuum est , & vade , ( as s. bernard saith ) take what is thine , and go thy wayes , thou shalt not be accountable for the evil that follows . the excellency of obedience is to look at gods will represented to us in his substitute , which may make the same act , which it may be was sinful in him that commands , become an act acceptable and rewarded by god in him that obeyes . chap. v. the first combination , between man and wife . the special end of matrimony , implied in three words . . conjugium . . matrimonium . . nuptiae . the office of the husband . . knowledge to govern his wife . . conjugal love . . to provide for her and the family . the wives duties answerable to these , officia resultantia , duties arising from these . the duties of parents and children . the duties of masters and servants . now concerning particular duties between superiours and inferiours , first we shall handle the duties of those which constitute a family , and then of others , where in the family both heathen and christians make three relations or combinations . . of the husband and the wife . . of the parent and the child . . of the master and the servant . . the husband and wife stand first in order . . because the husband is paterfamilias , the father of the family , and the wife materfamilias the mother of the family . . because god kept this order in the creation , he made man and wife before sons and daughters . . because not onely children and servants , but magistrates and al other superiours arise from this primitive combination between man and wife , and the first subjection or subordination of an inferiour to a superiour ( from whence al other have their rise ) is that of the wife to her husband , whom saint paul requires to submit or be subordinate to the husband in the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c let them be subordinate to their own husbands . . because though there be a natural relation or conjunction between father and son ; yet there is a neerer between man and wife , she was made of his rib , and god hath commanded a man to leave father and mother and cleave to his wife : therefore we shall give to this the first place . and because , as the ethnick said well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must first learn when we are yong what we must practise when we become men : therefore though we be not now in the state of marriage , yet the knowledge of these duties may be useful to us for the future . and before we speak of this combination between man and wife , it will be needful first to consider the special ends of conjugal society , which are two . the first concern god , the other the parties themselves . . the first is , that . seeing god made a promise to abraham that in his seed all the families of the earth should be blessed ; every paterfamilias , father of a family ought to ayme at this , that his family may partake of this blessing . and secondly , that he do monstrare pietatem , shew piety at home , and labour to make his family godly , this being the way to attain the end , blessednes . . the secondary ends , which concern the parties themselves , may be gathered from three words in latine which the bond of wedlock is expressed by . . conjugium . . matrimonium . . nuptiae : whereof two signifie what was before sinne came into the world : and the last , what did follow after sinne ; and in these ends are some mutual duties implied also , which concerne both . . the first is conjugium , which is the fellowship of one yoke , when two draw one yoke together , hence it appears , that mutuum auxilium . the mutual help , benefit and comfort , which the one ought to have by society with the other , is the first end of this conjunction , that they might be better , then if they were alone . and therefore ( as you may see ) it was gods purpose before copulation was mentioned , to provide a help for adam . and hence it is , that the word maritare to marry , or to joyn a woman to a man , came to signifie the setting of vines to elmes or other trees , to make them grow and thrive better . now we must not conceive , that god in this first institution accounted solitude to be a sin , for then there was no sin ; but because it was a lesse felicity , a lesse blessed estate then society , therefore he thought fit to make sociam a fellow to adam , and in that respect he saith . it is not bonum not good for man to be alone , as also having regard to the time , when the world was yet empty : whereas in these times , when the world is so well filled ; and in some places over full , society is not so needful . in which respect the apostle seems to set down the plain opposite conclusion to this . bonum est 〈◊〉 non tangere , it is good for a man not to touch a woman ; which is to be understood in a diverse respect because of the present trouble of the church , which was then under persecution , and not otherwise : for in several respects that may be good at one time which is not at another ; for otherwise when sin entred , there was more need of the help of society , in regard of sin to be avoyded , the imperfections of old age , diseases , and infirmities &c. it was very convenient there should be a yoke fellow . and therefore it is that god saith , that a man should for sake father and mother , and cleave to his wife , and they shall be one 〈◊〉 . which shews the necessity , as well as the neernes of this conjunction : and hence the prophet termes the wife a companion and wife of the covenant . there is a league between them , wherein they promise mutual help . this conjunction , and the indissolubility of it , our saviour mentioneth in one verse , they are no more twain , but one flesh ; what therefore god hath joyned together , let no man put asunder . now if they ought to be helpful to one another in the things of this life , we may hence argue a minori ad majus , that matches ought not to be made with idolaters and unbeleevers , because they will be rather hindrances , then helpers in the best things , which concerne the soul ; and therefore the apostle exhorts , not to be unequally yoked with unbeleevers , but to marry onely in the lord ; not but that such marriages being made , are valid , for as the same apostle saith , the unbeleeving wife is sanctified by the beleeving husband , and the beleeving man may save his wife , and so e contra ; and therefore the same apostle saith , that the beleeving husband ought not to put away the unbeleeving wife , nor the beleeving wife to leave her unbeleeving husband , but when they are free and at liberty to chuse , they should avoyd such unequal yokes : for multa fieri non debent , quae facta valent , many things ought not to be done , which yet being done , are not void , or null , but are valid and firme . . the second is matrimonium , which imports another end of marriage viz that foemina fiat mater , the woman may become a mother . this was part of gods institution before adams fall : for he saith , crescite & multiplicamini , be fruitful and multiply , and have dominion over the creatures , yet the end is not barely propagation , as of other things , to replenish the world , but there was a higher end aymed at , to wit , the propagation of a holy seed for the enlarging of the church , that there might be semen sanctum , and for this cause god made but one woman , though he could have created more ( as the prophet speaks ) by the plenty of spirit he could have made more helps then one , but he made but one , that he might raise up to himself a godly seed . and this is one especial end of matrimony ; not to fill the world , and therefore the apostle speaking of the woman , and shewing that sinne came into the world by her , yet saith , this shoud be a subordinate means to save her , that she shall beare children , which may be semen sanctum , a holy seed , and even that sanctification shall result to her benefit , as an under means : and so not onely the increase , populi , but populi sancti , the enlarging of the church , is the second end . . the last is nuptiae , which imports something which came aster sin had entred into the world . for s. ambrose saith , that nubo in the first signification hath no other sense , but tegere , to cover , as it is plain in obnubo , and the rest of its compounds ; or it denotes to us , that there is aliquid tegendum & celandum , some what to be concealed and covered ; and there was some cause of shamefastnes , when the fig-leaves were sowed together . the cause is , that after they had sinned , the inferiour parts , as the appetite , grew to be irregular and unruly . whereupon , as the apostle speaks , the devil takes occasion to tempt to 〈◊〉 , and therefore he advises , that to avoyd fornication , every man have his own wife , and every woman her own husband , that so they may have thorum immaculatum , the bed undefiled . this solomon calls the avoyding of a strange woman , which he accounts a special part of wisdom ; and so this end includes that duty of fidelity , which the one owes to the other ; for unlesse fornication be avoyded , there can be no mutual fidelity . therefore the apostle saith , that the one of the married persons hath not power over their own body , but the other : the third end then of this nuptiae is to avoyd fornication . so that the three general ends of this duty are first . mutuum auxilium , mutual help denoted by conjugium ; secondly , proles yssue , signified by matrimonium ; thirdly , the avoyding of 〈◊〉 , implied in nuptiae , which includes fides 〈◊〉 to each other , specified by nuptiae . this for the general ends ; now for the particular duties of man and wife . . now for the particular duties , the first duty of the husband to the wife is expressed in these word by saint peter , to live with her according to knowledge , he must know how to govern her . because as we see in the case of the first wife , she was beguiled by the serpent , and seduced her husband ; therefore in the sixteenth verse of that chapter god told her , that her desire should be subject to her husband , and that he should have the government and rule over her : therefore she must never follow her own will hereafter , but must be subiect to her husband . his duty therefore is to govern her . yet so , that he must 〈◊〉 with her , being the weaker vessel , and not to be bitter to her , as being heire with him of the grace of life , that their prayers be not hindred , and that thereby he may enjoy his own peace ; for who would trouble his own flesh . that he may rule and govern , he must be able to instruct her : for when the apostle saith , that if the wives would learn any thing , let them ask their husbands at home , it is to be taken for granted , that they must be able to teach them ; lest such as creep into houses and beguile silly women , tim. . . intrap the wife . and if she shall be carried away with blinde zeale or affection , or otherwise go astray , he must be able by wise exhortations to rectify her . we have an example for this of elkanah , when hannah his wife murmured and took on for her barrennes , he pacified her with this wise speech . am not i better to thee then ten sons : withal he must so strengthen himself , that he be not seduced as adam was by eve , nor be too credulous of her reports , as potiphar was when he put joseph in prison upon a false accusation of his wife , nor omit any necessary duty required by god , though she be offended at it , as zipporah the wife of moses was at the 〈◊〉 of her son . nor hearken to her in a bad cause , as 〈◊〉 did to jezebel . or if she be like 〈◊〉 that scoffed at david for his zeal in dancing before the 〈◊〉 of god , he must by his knowledge and wisdom be able to instruct and reform her in the spirit of meekenes . and as in the first place government with knowledge is required in the 〈◊〉 , so submission consequently belongeth to the wife , not to stand upon her own wil or wit , but to submit her self to her husband . for seeing by her own confession she was not wife enough to resist the serpent , but was first in the transgression , therefore justly was it laid upon her , that she should not stand upon her own will hereafter , but should be subject to her husband : and be governed and advised by him . this the apostle saint peter calls subjection , and saint paul submission ; which must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the lord : and in the same chapter he calls it fear , let the wife fear or reverence her husband , which shews , that as he hath the government , so he hath power and authority , which she must fear : and this saint peter vrgeth by the example of sarah , who obeyed abraham , and called him lord. and this reason is given , because as god is head of christ , and christ the head of the man , so man is the head of the wife . whereupon saint augustine saith , that as the sense of seeing is by the head , so a woman ought to seeby her husband , who is her head ; yet withal he is to remember , that as she was not taken out of his head , because she must not be above him , as his master ; so neither out of his feet ; because she is not to be his servant ; but out of his side , a latere , that she might be semper illi a latere , as his fellow and companion , almost his equal . the heathen king ahasuerus and his counsellers saw this duty of wives by the light of nature , when for 〈◊〉 disobedience they decreed , that she should be put from her royal estate , and see the kings face no more , and that her 〈◊〉 should be given to another , and that no woman should presume to do the like , al this should be published by a royal decree , and that every man should beare rule in his own house &c. this for the first duty . . the second duty , though it concur with the general affection of love , and be in effect nothing else , yet it hath a peculiar respect whereby it differeth from all other love , and therfore is to be specially mentioned . it is described in gen. by three things . . that this conjugal love must make one abandon and leave those to whom he is most bound , or which are otherwise most neer and dear to him , viz comparatively ; for this cause shall a man leave father and mother . . that as they must leave all others , so they must constantly cleave , and adhere to one another , as is expressed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aahasit , conglutinatus est , to cleave , or be glued together . this adhering must be such a neare union as makes them one , yea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one flesh of two ; so that the love and affection appropriate to this conjunction must exceed all other . in all love there is a kinde of union , but all other union must give way to this , none so neer as this . neither must this love be onley carnal and outward ; of which solomon speaks : rejoyce with the wife of thy youth , let her be as the loving hind and pleasant roe , let her breasts satisfie thee at all times , and be thou ever ravisht with her love , but also spiritual , according to the apostles rule , to love her as christ loved the church : whose love , as it resembled conjugal love , in the three particulars before mentioned , in forsaking what was dear to him , father and mother &c. in cleaving constantly to his church , and uniting himself with it , so as his church is the body , and he the head ; so this love of his was spiritual towards the church , by which he made it without spot or wrinckle ; and so the husbands chief care ought to be , to keep his wife sine macula & ruga , without spot or sinne in the sight of god. and as this is required on the mans part , so the woman , to make her self amiable , ought to resemble her , that the wiseman speaks of ; many daughters have done vertuously , but thou excellest them all ; for favour is deceitful , and beauty is vain but a woman that feareth the lord she shall be praised . this commendation had lydia , whom the apostle sets forth for a pattern to other women ; that she was one that feared and worshipped god , whose heart god opened to attend to the things spoken by paul. this makes a woman truly amiable : for as there must be love in the husband , so there must be amibilitas , amiablenes on her part , thereby to draw love which consists in modesty and other vertues , for as salomon saith , a gracious ( or as some read it ) a modest woman obtaineth honour : for beauty or favour without grace and fear of the lord , is but as a ring of gold in a swines snowt . and therefore immodest outward allurements ought to be far from them : according to the apostles rule , they ought to adorn themselves in modest apparel , with shamefastnes and sobriety , not with broydered haire or gold , or pearles , or costly array , but ( which becometh women professing godlines ) with good works . and s. peter requires , that their adorning be not in plaiting the haire , or wearing gold &c. but in the hidden man of the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in the sight of god of great price . and the apostle paul in another place commands , that young married women , beare children , guide the house , and give no occasion of offence . and lastly saint peter would have them be of such conversation , that even without the word , the adversaries beholding them may be won and converted . so much for the second duty . . the third duty of the husband or paterfamilias is oeconomical . to provide for his wife and them of his family , which if he do not , he is worse then an infidel , as the apostle saith . there must be in him an honest care by just and true dealing , per 〈◊〉 oeconomicam by oeconomical prudence , to provide sufficient maintenance for his wife and family . it was the patriarch jacobs care , as we may see in his conference with laban ; for when laban vrged him to tarry still with him , his answer was , that he had done sufficiently for him already , he had by gods blessing encreased his estate from a little to a great deale , and if he should still follow his busines , when should he provide for his own house . it is the apostles counsel , that men should labour for that which is good , that they may have not onely for themselves , but also to give to others , and so rather to be beneficial to others , then chargeable . and the wiseman in a metaphorical way adviseth the like . he would not have a man to come alwayes to his neighbours well when he is dry , but to drink waters out of his own cisterne , & fontes 〈◊〉 deriventur foras , let thy 〈◊〉 be aisper sed abroad : and to this end in the next chapter he urgeth the example of the auts wisdome in laying up against the hard winter ; to whom he sendeth the sluggard for a pattern , and calleth him wise that gathereth in summer , that is , while he hath time . we have an example of it , allowed by god and rewarded by man in the patriarch joseph , who laid up against a dearth , while the years of plenty lasted what a man obtains this way by his honest labour and industry is accompanied with a blessing from god ; even this blessing that he hath true peace of conscience in what he enjoyes , his conscience shall not trouble him for unlawful gains ; according to that of solomon , the blessing of the lord maketh rich , and he addeth no sorrow with it , viz. no inward grief of 〈◊〉 , but rather peace and comfort . and for the wives duty it is answerable to that of the husband . the apostle saith , that he would have her guide the house ; not so much to provide for the house , ( which is chiefly the husbands part ) but to order and dispose well of what is brought into the house ; which is in effect the same with that which christ commanded the apostles , to gather up that which remaineth , that nothing be lost , and this is a good quality in a woman , for though our saviour reprehendeth martha for being too much addicted to worldly cares , yet it is said by another evangelist , that he loved her well . and it is well said by a father : foelixest domus ubi de martha maria conqueritur , sed none converso , ubi martha de maria ; that house is happy , where marie complains of martha , but it is not so on the other side , where martha findes fault with maric . the wise man at large describeth the several duties in one 〈◊〉 〈◊〉 to qualifie a woman in this kinde , and saith , that he that shall finde such a vertuous woman is happy , for her price is far above rubies . and to the same purpose doth the apostle advise women , and in the midst of his lessons to them , as a special means to observe the rest , he bids them to be as snails 〈◊〉 , domi-portae , kcepers at home . in this point following the example of sarah , of whom we read , that she was for the most part , either in the tent , or at the tent door . . the last thing is , there must be from each of these duties , officia resultantia , duties resulting and arising , to be performed to others , viz. to each others kinred ; for by reason of this conjunction between the parties themselvs , there is mutual love and honour to be given to each others kinred . we see the example on the mans part for this duty in the man of god , moses ; who when his wives father jethro came to him ; went out to meet him , and made obeysance to him , and entertained him and aaron , and all the elders of israel . and at another time , we finde what kindnesse he offered to hobab , his wives brother , that if he would go with him into the land of promise , be should partake of what good soever the lord should do to him . come with us , and we will do thee good . and for the womans part , we have an excellent example in ruth toward her mother in law , naomi , that by no means would be perswaded to leave her , but would accompany her into her countrey ; professing , that she would not forsake her till death . and for the shame of those that shall neglect this duty , we have an example of caiaphas , who ( though he were a wicked man , yet ) honored his father in law , giving him the preheminence in examining our saviour first , though he were the high priest. the second combination is between the father and the son , the parent and the child . and as the first duty of parents is generatio prolis , the begetting of yssue , so the first end of it is for the propagation of gods church , that there may be semen sanctum , an holy seed , a constant succession of godly posterity , to praise and glorifie god ; for as the psalmist saith , god appointed his laws in israel , that the fathers might make them known to their children , that the generations to come might know them , even the children that should be born , and that they also arise and declare them to their children . a second and subordinate end the wise man describes , that children might be , corona senum & gloria patrum , the crown of their age , and the glory of their fathers , that they may have comfort in their age . we may observe divers excellent children in the scripture when the parents looked up to god , and regarded that first end of generation . isaac was born by promise , as the apostle speaks , and his elder brother , was but the son of nature . in the next generation , joseph , who was the blessing of jacob , was better then the rest of his brethren . and so samuel being vowed to the lord , and begot in his mothers lamentation , was endued with wisdom , and became a comfort to all israel . solomon in all qualities the wisest of all , none was ever like him among the sons of men . and we may consider his birth , david after he had composed the psalm in 〈◊〉 for his sins , god bles'd him with this seed . so that it is not generation , but regeneration , w ch is to be respected , not the brutish appetite , but the propagation of gods church which is principally to be regarded in begetting of children , and the nurture and bringing them up ( being born ) in the fear of the lord ; for there are other generations mentioned by solomon , of which parents can have little comfort if the end be neglected . now for the duty of children answering this , they cannot paralel that of the parents in this point : for the father begets the son , the son cannot beget the father , quoniam nisi per eos non fuissent , because they had not had their being , but for their fathers . therefore because they cannot perform any duty answerable to that of their parents in their procreation , they must honour them as instruments of their being , both by hearkning to their instruction , as the wise man counsels , hearken to the instruction of thy father , and 〈◊〉 not the law of thy mother ; and by honouring them tanquam 〈◊〉 . the father must be honoured in what low condition or estate soever he be . we see the disobedient son called his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sir or lord. and the obedient son like wise professed , how obedient and dutiful he had been to his father for many years , though he had not done so much for him , as for his prodigall brother . wicked absalom coming to his father , bowed himself on his face to the ground : and king solomon rose up and bowed to his mother . and the reason why they are to perform the greatest honour to them ( next after god ) is , because the greatest part of excellency is esse causam , to be a cause of our being . now if any shall be so far gone as to reject his parents , as ashamed at them , or mock at his father , and despise to obey his mother ; if he look with a scornful eye , or with a crabbed countenance , if he do vultu laedere pietatem , mark what punishment the wise man saith shall be fall such ; the ravens of the valley shall pick out his eyes , and the young eagles shall eat them . we may see this in the heavy punishment of cham for deriding his father noah , a great curse was laid upon him . the curse reached not onely to himself , but to all his posterity , being cast out of gods favour , for the blessings both of this life , and the life to come . if any shall go further , and give evil language , and reproach or curse them , his lamp shall be put out in obscure darknesse , that is , he is filius mortis , but a dead man. it was gods will by a special law enacted by him in this very case ; and much more he deserves to die , if he be one that smites father or mother , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such a person was accounted by the very heathen to be a greater malefactor then a murderer of others . . the second duty of parents , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to nourish them continually as the word signifies , and not as beasts , for a moneths space . they are not onely to take heed of procuring abortive births ( which was a capital crime under the law ) but if after the birth there be expositio , an exposing of the childe to the world , which hagar was about to do , when she cast the childe under a tree , the bottle of water being spent , if the angel had not recalled her . if through negligence it happen to die , as the womans son , which was overlaid in the night ; or if it come to be lame , or to lose any limb , as mephibosheth , who was lame of his feet by a fall of his nurse , it is a sin contrary to that duty which parents owe to their children ; for nature teacheth every one to nourish their own flesh , ( as the apostle hath it ) which is implyed in that which he urgeth in another place , of providing for their family , and not be so unnatural , as when they ask them bread , to give them a stone , which our saviour counted an unnatural thing . not is this nourishment all that is required of them , but they must also provide for them for the future , according to that of the apostle , children lay not up for the parents , but parents for the children . there is an inheritance mentioned under the law . if a man be not able to leave an inheritance , or means when he dies , he must take order to leave him an art , which ( as s. augustine saith ) is all one with an inheritance . in the choice and fitting the children to which , the discretion of the father must discern and judge of the 〈◊〉 of his children , to what art or profession they are most apt and fit by nature , as jacob did when he 〈◊〉 his sons , with this proviso 〈◊〉 , that they allot not the 〈◊〉 to god , who in his law commanded the first-born to be sanctified to him , which hannah performed in her vow of samuel . the duty of a childe answerable to this , is remuneratio , requital of benefits . this the apostle 〈◊〉 requires , that children shew piety at home , and requite their parents , affirming that it is good and acceptable before god : and for those that requite evil for good . 〈◊〉 wise man saith , that evil shall not depart from their house . this requital must not be only non subtrahendo , by not making away , wasting or pilfering their fathers goods ( which is condemned as a great fault ) such a son , saith solomon , causeth shame and reproach , and is a companion of a destroyer ; but by aiding them , if they want ability , for so the apostle requires , to requite their parents , and as it follows to take order to relieve them , that the church be not charged , that so it may relieve those that are widows indeed , viz. which have no children able to maintain them . our saviour would rather have the corban go without , then the father should want . and the council of gangra hath a severe canon , which doth anathematize those which shall neglect their parents in this case . and we have the example of our saviour christ performing this part of duty , and taking care for his mother , even at his death . this the very heathen saw to be a duty by the light of nature ; for at athens , children after they came to be thirty years of age , were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cherishers of their parents in their old age : and they had laws which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the stork laws ; and the story tells us , that it was taken from the storks , which ( as writers testifie of them ) bring every morning and evening meat to the old storks , when by agethey are not able to flie ; and they young ones ( when the old would drink ) take them on their backs , and carry them to a river . and the neglecters of this duty in their laws , are called ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not capable of honour ; and were pronounced short lived : homer gives the reason of one that died suddenly , that he did not nourish his parents . to this may be added the duty which the godly have performed to their parents in their sicknesse , and at their funerals . an example we have in joseph , who , though he were in a high estate , yet came to his father jacob in his sicknesse , and when he was dead , honoured him with solemn funerals . and we may see it even in the ungodly ; for though ishmael and esau were wicked sons , yet they thought it so great a piaculum to neglect their duty in this point , that they concurred with their 〈◊〉 in the enterring of their deceased fathers . . the third duty of parents , is to bring up their children in the fear of god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the fear and nurture of the lord , as the apostle speaks . the former dutie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to nourish their bodies , most parents are careful enough of , but this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which concerns their souls , they are carelesse in . men are apt enough with the mother of zebedees children , to take care for their preferment , which is but a worldly care ; but for the care of their souls , it is many times , and with many the least of their thoughts . let them see their son break a bone , or the like , and they are presently much moved , but though they see them break the law of god , it much troubles them not . if their children come to any temporal punishment , or shame , or if they be disfigured in body , or the like , they will grieve and sigh , but for any deformity in the soul , or sinful practises , whereby they incur the displeasure of god , they are not troubled . therefore their duty is , . in the first place to follow abrahams example , to incorporate them into the church assoon as they can , else , as the apostle speaks , their children are not holy . . after their initiating followeth their instruction : because that non recedat ab co cum senex 〈◊〉 , quod didicit juvenis , he will not depart when he is old , from that he learned when he was young . and this instruction must not be curious or 〈◊〉 , but after a familiar sort , and in a plain way , that may 〈◊〉 them with the principles of religion before they come to be auditors in the church ; lest otherwise that which they hear 〈◊〉 may seem strange to them : wherein they have the examples of abraham and david . it was also the practise of godly parents in the new testament . timothy knew the holy scriptures from a childe , as s. paul testified of him . . the best way to make instruction profitable is example : for as one saith very truely , validiora sunt exempla quam verba , & plenius opere dicetur quam voce ; examples are more prevalent then words , and a man may speak more by his action , then his voice . i saw and considered it well , and looked upon it , saith the wise man , and so i received instruction . therefore parents example must not be repugnant to what they teach ; for then , armatur natura exemplo : corrupt nature is armed and strengthened by example : if their example be repugnant to that they teach , little profit will arise by instruction . when the parents set the children a good example , and say , go thou , and do likewise ; or learn of me , ( as christ to his hearers ) their speech and pattern together , will be very prevalent with their children . . another way to help instruction is by discipline , which the wise man calleth the rod and reproof . and this it is which puts wisdom into the soul , which is kept out by folly : which as it ariseth by impunity , which the rabbines call , magna venefica a great bewitcher , so the rod of correction shall drive it away . solomon answereth one objection in this point , which is , i cannot love and correct too . that is not so , saith he , he that spareth his rod , hateth his son ; hut he that loveth him , chasteneth him betimes . if you correct him not , you love him not . and indeed , in another place he scoffs at the lenity of those that make such objections . withhold not correction from thy child ; for if thou beat him with the rod , he shall not die : there is no fear of that , but assurance of two great blessings by it , as it followeth . . it shall liberare animam ab inferno , it shall deliver his soul from hell . and . afferre soiatium animo patris , bring joy and comfort to the fathers heart . but with this caveat , that it be done dum spes est , while there is hope , 〈◊〉 the twig will grow so great , that it will break before it bend . s. augustine proving out of our saviours words to the jews , that we must do the works of abraham , tells us how we shall do them . omnis qui trucidat filiorùm voluptates , tale sacrificium offert deo , quale abraham : he that kills pleasure in his children , offers such a sacrifice to god as abraham did . if he kill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the apostle speaks of , those lusts which bud and spring up in young men : this will prove an acceptable sacrifice . it is recorded as a blemish to david , that he never displeased adonijah , kings . . to conclude this point , the last part of his duty towards them , is prayer , and that particular kinde of prayer , which we call benedictio , blessing them , which makes the rest effectual and 〈◊〉 ; else god will curse them . we see the practise of getting this blessing for jacob by his mother , which took effect in all his off-spring . and we have the example of jacob blessing his children , and davids blessing and prayer for solomon . and the curse of noah which took the contrary effect in cham. the childrens duty answerable to this , is to obey and hearken to the instructions of their parents : for as the heathen saith , pudor est , pudorem esse ei &c. it is a shame that we should be a shame to them , to whom we ought to be a comfort : and seeing that the holy ghost saith , that children should be a crown to their parents , it were a great shame to be a crown of thorns to them . the wise man saith , that a wise son maketh a glad father : whereas contrariwise he tells us ; that a foolish son is a grief to his father , and bitternesse to her that bare him . and he that begetteth a fool , doth it to his sorrow , and the father of a fool hath no joy . and therefore he would have this precept laid as a foundation in their hearts : my son keep thy fathers commandment , and forsake not the law of thy mother : and perswades children , to receive instruction and knowledge , preferring it before silver and gold . this is the first part answerable to the fathers . the next is , they are to imitate the fathers example being good . it is said of solomon , that he walked in the steps of his father david : and the prophet esay 〈◊〉 the people to take abraham for a pattern . and in the last place , that they subject themselves to discipline , according to that of the apostle , where he saith , we have had fathers in the flesh , which corrected us , and we gave them reverence : this is it which puts a difference between a natural son and a bastard . this also we are to take by the way , that as the regarding of that we are taught is one part of our duty ; so another is obedience in the practise of it ; not in regard of that which the law of god expressely commandeth , for that is not thanks-worthy : but in matters also of indifferency . the rechabites were forbidden by their father jonadab to drink wine , ( a thing indifferent ) and they kept it , and are commended for it . the heathen man could say , that it was a great honour to parents , 〈◊〉 referimus actiones nostras ad arbitrium parentum , when we refer and submit our actions to their will and disposal . this is therefore a special part of childrens duty to their parents , as when they take their essent , in the 〈◊〉 to a vocation , or in not marrying without their approbation . for if a vow of a childe must not be made in the fathers house without his knowledge or approbation , then much lesse a covenant for matrimony . again , if it be the part of a parent to give his childe in marriage , then is it the duty of a childe to yield to it : else it is no true childe , but a bastard , or such a one as esau , who , to the grief of his father and mother , married against their mindes . now against disobedient children , there was a law enacted by god worth the observation : 〈◊〉 if a man have a stubborn and rebellious son , that neither by fair nor foul means would be reclaimed , his parents were to accuse him before the elders , and their accusation must be , this our son is stubborn and rebellious , &c. and is a 〈◊〉 , or a drunkard , or hunter of 〈◊〉 . then follows the judgement and execution , that he shall be stoned . and there was little lesse favour to such in the laws of the heathen : for the father of such a person was to bring his son to the judge of the 〈◊〉 , who was not to give what sentence he pleased in favour of the accused , but dicturus erat 〈◊〉 quam pater voluerat , he was to pronounce such a sentence as should please the father . solon being demanded , why he left out of his laws , a law against disobedient children , answered , because he thought there would be no such ; yet ( saith he ) i confesse i found 〈◊〉 of that kinde , but by diligent search i discovered that they were but supposititii , not true sons but changelings , and i thought that no true son would be a 〈◊〉 in that kind . and the philosophers were of opinion , that every father had his 〈◊〉 , a fury of hel to torment his son that should be disobedient . there is a notable example of gods veangence ( i am sure ) against ells two sons in taking his grace from them , in that they hearkened not to the voice of their father , and his veangeance brought them to an untimely death . nay we see , that though 〈◊〉 gave strict charge , that no man should put 〈◊〉 his hand against his rebellious son absalom , yet god made joah executioner of his wrath to kill him . i can end no better then with the greek saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man will not be obedient to his parents , he shall obey him that is not his parent , that is , the hangman , he shall come to an untimely end . now besides the duties between natural parents and children , there are others like those officia resultantia , of which we spake , to which the father and son respectively are bound : and first of the father . , because god oftimes takes away the father from the son , that chief duty can no longer be performed by him , therefore god taketh order , that there be officia 〈◊〉 , performed by others to them , in the stead and place of fathers . and in this respect it was , that laban called the children of jacob , his sons and daughters . and this as he was their grandfather , and if jacob had died , the care of their education would have layen upon laban in part . in the law it is more plain , for god there giveth charge , that if any one for poverty should sell himself ; his brother , his uncle , or his uncles son were to redeem him . if the next of kin was by the law to be vindex sanguinis , the 〈◊〉 of blood and so to be concerned in case of death ; much more are the next of kin concerned in case of life . we have an example of the care of kinred to the children of the deceased in terah : for whereas loti father was dead , terah ( his uncle by the fathers side , and father to abraham ) departing out of caldea into the land of 〈◊〉 , thought it his duty not onely to take his own son abraham and sarah his wife along with him , but his nephew lot also . the like did abraham ; for his father terah being dead in haran , in the way , he took sarah and lot his fathers brothers son , and brought him into the land of canaan . the same care tooke mardocheus of esther , who though she was but the daughter of 〈◊〉 the uncle of 〈◊〉 , yet her father being dead , he took her for his daughter . and for default of kindred , where there was none to take care , god took order under the law , appointing every third year , after the people had paid their tithes to the priests and levites ; that the remainder should be tithed over again , there must be a tenth for the fatherlesse and widow , that they may eat and be satisfied . this is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the next place , as there is a duty in fathers to the children of their kindred , so likewise is there a duty of children to the kindred of their father , and their elders . we see this most excellently described in the story of ruth ; who though naomi were but her mother in law , yet she would not forsake her , but accompanied her into her own country , and there was very careful to relieve her . thus the kenites the posterity of hobab , moses his father in law , dealt friendly with the israelits , delivering sisera to them . and for spiritual duties we see , cornelius his care , he sent for all his kindred , who were ready to heare what peter had to deliver from god. and the apostle professeth his great affection to his countrymen , the jewes , his brethren , his kinsmen according to the flesh , that he was in continual heavines and sorrow of heart for them . . and yet there is one rule more concerning this duty ; which not onely should extend it self to kindred , but stretch it self to our own friend and our fathers friend , as the wise man 〈◊〉 us . we see the example for this in king david when sauls sons were executed to stay the famine , yet king david ( as the text saith ) spared 〈◊〉 the son of 〈◊〉 , because of the league of frendship between him and 〈◊〉 his father . and thus much for the duties of parents and children . . the third combination is between the master and the servant , the master being in the family , as the magistrate and superiour is in the civilbody ; onely here the institution was from man , but the approbation was from god , whereas the institution of the supreme civil power in kings was from god. and the warrant of calling a master father ( and so honouring him ) is cleere from that place , where naamans servants call him father . the scope and especial point to be aymed at in this combination is . . that all masters are to have respect to the chiefest good ; that salvation , as with zaeheus , should come to their whole family . so also it was with lydia and her family , act. . . so with cornelius , act. . . with the iayler , act. . . and with rahab . 〈◊〉 . . . . that the master do dominari in bano , govern his family for their good and his mutually ; not as he , of which the preacher took notice , that ruled over another to his own hurt . for the first institution of this relation , we read of no servants at the beginning , for if man had continued in his innocency , there should have been none : and there were none , we read of , till the time of cham , who for dishonouring his father , was changed from a son to a servant of servants , by the curse of neah , and the confirmation of it by god. so that propter 〈◊〉 or maledictionem , by sin it was first brought in . and the like change happened afterward to esau : because he had behaved himself lewdly towards his father , and unreverently towards god , in neglecting and contemning his birthright , the blessing was translated from him to jacob , to whom esau was made a servant . servitude is of three kinds or sorts . first by nature . secondly by war. thirdly by covenant . . the first way is depressione 〈◊〉 , by a defect in nature , want of gifts of the mind . and men of this condition are ever fit to be imployed rather in the execution of other mens commands , then to command others of themselves , and are more meet to be ruled , then to rule . and this was solomons opinion of natures order , 〈◊〉 erit servus sapientis , the fool shall be servant to the wise . and indeed he cannot be better sped then so to be , we see this in the gibeonites , which became servile , and found safety and ease by it , and that service was good for them : there was in them depressio intellectus a defect in understanding and knowledg of god , and his service , and therfore they should be the fitter to serve in mean works , and to be governed by the levites : when jacob prophecied of jssachar that he should couch down and submit himself to the burden , and finde ease by it , he sheweth , that in that son , and in that tribe there would be depressio intellectus , above al 's the rest , and consequently that he was fit to be a servant and the heathen man considering this point saith , that god sheweth who are fit to serve , by defect of understanding in some , or making the body deformed or crooked , fit for burdens , and not giving 〈◊〉 proportion , that it should be fit dominari to beare rule . and this is the first way , whereby servitude came in , defect of natural parts . . the second way was by force or war. thus the posterity of cham were hunters of men : and which is strange , though the curse of god was upon him and his posterity , that they should be servants , yet they were the first that began to hunt men , and to make servants of others ( thereby drawing that curse upon themselves afterwards ) and thus came in servitus belli , service of necessity ; necessity being that which dat legem legi , imposeth a law upon the law : as in the case of joseph , who being sold to the madianites by his brethren , and by them to potiphar , was by constraint become a servant . and so we see in the story of 〈◊〉 and his crew lot was taken prisoner , and became a captive or servant for the time , till abraham rescued him . this is the second way . . the last way is servitus pacti , servitude by covenant ; and this came upon the necessity which the other brought with it . for because men were desirous to be freed from the cruelty of the soveraignty of tyrants , they willingly gave themselves to such as would use them well , and were able to defend them from the tyranny of others . and the jews say , that the great number of servants that abraham had , came to him by this means : for they seeing the equity of his government , and comparing it with the harsh dealing of those lords they were subject to , came willingly to him , and became of his family . and this proved to be a great benefit to them : for when he himself had received the seal of the covenant , the sacrament of circumcision , the very same day he made all his servants partakers of it . so that though their bodies were in subjection , their sculs were made free , and were set at liberty by it ; and therefore it was a good exchange for them . and in this respect it was , that it was prohibited the jews , to take any bond-servants of the isiaelites , but out of the heathen , that thereby more might be brought into gods covenant . afterwards this kinde of service was established upon other respects , which drew godly men to it , and made it , lawful : for though that other servitude by war , whereby one is forced to be a servant , may be unjust , so that such servants , if they can escape , they may with a safe conscience , especially when they are taken in an unjust war , and have not bound themselves by a free promise , as those that are slaves to the turkes ; yet no doubt but a man may by his voluntary covenant make himself a servant , and this covenant binds him , as jacob was by covenant to serve laban seven years for his wife , and seven years for sheep and cattel . thus in 〈◊〉 of poverty a man may make himself a servant , that he may have a subsistence , and in case of ignorance he may serve to learne an art or trade ( it being all one as was said before to have an art , and to have a portion ) and thus did god allow servants among the jews , even of their brethren . and thus came service into the world , first by the justice of god ; as a punishment of sinne , though afterwards this 〈◊〉 〈◊〉 is by gods goodnes become a benefit , and vseful for mankinde , and therefore god hath taken order for duties to be performed both by masters and servants . in general the apostle speaking of servants , requires every man to abide in that vocation wherein he is called ; and at the . verse he comes to speak of servants , and gives this rule , art thou called being a servant ? care not for it , but if thou mayest be made free , vse it rather ; yet let it not trouble thee , be willing to heare the yoke of this service . a servant if he be a christian is the lords freeman . . cor. . . and jew and gentile , bond and free are all one in christ. gal . . they that do service to their masters in the lord , therein serve the lord who hath placed them in that calling , yea though the masters were not beleeving , yet they must think them worthy of all honour and obedience . yet in the epistle to philemon , saint paul having sent onesimus ( whom he had converted ) back to his master philemon , whose servant he was , and from whom he had run away , he exhorts his master to receive him now , not as a servant , 〈◊〉 above a servant , as a brother beloved &c. shewing , the unfitnes and inequality of that servitude ( introduced at first by war ) among beleevers ; and hence it was , that as the gospel prevailed in any kingdom , because christians were all brethren , and among the jews none were forced to be bondmen to their brethren ; therefore this state of bondmen began to weare out and vanish among christians , though the other two services , by nature , and covenant , still remained . now for the particular duties of master and servant , and first of the master . . the first is , that he have artem 〈◊〉 skill in governing , art to enjoyne his servants what they should do . this skil , the fathers have placed and limited to these four heads . his commandments must be . . . lawful . . possible . . profitable . . proportionable to their abilitie . . they must be lawful , according to the will of god , as the apostle speaks . no obedience must be commanded preposterous : for as there is pater in coelis , as well as in terris , a heavenly , and an earthly father , so ther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters according to the flesh , and according to the spirit , as saint paul distinguishes , a master in heaven as well as masters on earth , a spiritual as a temporal master : and the last ought not to command any thing derogatory to the first ; for if he depart out of his line , his series , therein he is not to be obeyed , we have an example of this in joseph , who refused to performe the command of his mistris when she tempted him to lie with her ; how can i do this and sin against god ? not against 〈◊〉 , but against god. and therefore davids conditions with his servants were , that they that were to be his servants must lead a godly life , and walk in a perfect way . this is to be observed , for we see , that in the worship of god , the fourth commandment requires obedience from the master as well as the servant ; thou and thy servant , it makes them pares in this , the servant hath an interest as well as the master , and the master no priviledge or exemption in gods worship above the servant . though they be subordinate , and under one another in the civil society , yet in respect of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that heavenly commonwealth , they are both equal . . their commandments must not onely be lawful , but possible too . a thing may be lawful , yet not possible for a servant to effect . the command of abraham to his servant to get a wife for his son , was lawful , but the servant wisely objected to his master , how if she will not come ? and therefore abraham in that case acquits him in these words . if the woman will not be willing to follow thee , then thou shalt be cleare of this oath . , their commands ought to be profitable or useful , not vain and impertinent . it is said , that david being in war against the philistims , longed for water in bethlehem , and it could not be obtained , but by breaking through the host of his enemies . now there were three of his host so ready upon this bare intimation of his desire ( which they took for a kinde of command ) that they ventured through the enemies camp , and brought him water ; but he considering what an unprofitable thing he had commanded , and how dangerous also ; because there was no profit in it , and yet it was gotten with the price of blood , would not drink it , but powred it out before the lord , acknowledging thereby , that it had been better he had 〈◊〉 disobeyed . . they must be proportionable ; that nothing be commanded above his servants strength , above that which they are able to do ; nor any thing that is prejudicial to their health , or at unseasonable times . it was a great fault in pharoah and his taskmasters , to enjoyne the israelites their tale of bricks , ( which was hard enough of it self , for they were opprest with that ) but a greater it was , to force them to performe that , and yet they must finde straw themselves , which was wont to be brought to them . the 〈◊〉 duty answerable to this , consists of two parts . . fide , in faith or fidelity . . prudentia , discretion . both these vertues are joyned together by our saviour , in that question , who is a faithful and wise servant , whom his master may make vuler over his houshold &c. . the command of the master is to be performed faithfully , the servant must frame himself thereto . the heathen man could say , that he which is a servant is totus alterius , wholly his whom he serveth . whatsoever he is able to do , he must do it for his masters good . the fathers upon the words of our saviour [ no man can serve to masters ] give this for one reason of that speech , quia servi officium est infinitum , because the servants duty is infinite . it is as much as he can do to serve one master , as he should ; and he is totus heri , wholly that masters whom he serves , also his time , all his strength is his masters , and he cannot divide it to another . he shall work all day in the field , and at night his service is not ended : the master saith not to the servant , gird thy self , and dresse thine own supper , but gird thy self and make ready my supper , and serve me : according to the example of abrahams servant , who though he had travelled far , and had meat set before him , yet he would not eat till he had done his masters busines . opposite to this faithfulnes in a servant are two ill qualities . . purloyning . , lying . for which servants heare ill in the comedian . . saint bernard saith , de domini substantia ne 〈◊〉 a 〈◊〉 , sed transeant per te . ne aliquid haereat in digitis . let not thy masters goods passe from , but by thee , left something stick to thy fingers . this purloyning is utterly condemned by the apostle . and so is wasting of that which is committed to a servants charge , and the ordinary means of it is set down by our saviour , eating , drinking , and keeping ill company . . the other opposite is lying , we see that the false suggestion of ziba was very prejudic al to his master mephibosheth . and though the first lie of gehazi , which he made to naaman got him somewhat , yet the last to his master elisha , brought a leprosy upon him and his 〈◊〉 ever . the prophet tells us , that god will destroy all them that speak leazing . and therefore he would keep no servant in his house that should tell lies . there are three other opposites , from which the apostles s. paul and s. peter would have servants free . . slothfulnesse , . unwillingnesse , . eye-service . . and the first of these is a part of the first [ unfaithfulnesse ; ] 〈◊〉 he that is idle , not faithful in using all his strength , and mispending his time is a kinde of robbery . and therefore it is , that s. paul counsels men , not to be slothful in businesse . the heathen man would not have a servant to be glis , a 〈◊〉 ; but acurate agere , to do their work accuratcly , as the word in hebrew imports : they must follow jacobs example in his service . the sleep departed from his eyes , he could not sleep for the care he had to his masters businesse ; as the careful woman , that lets not her candle go out , that is , she sits up late upon action to do her master service . and therefore we know , that the master called that servant evil and flothfull , that used not his talent well . to 〈◊〉 up this , take the wise mans judgement upon both diligent and slothful : the hand of the diligent shall bear rule ; but the slothful shall be under tribute . . the second thing that a servant should be free from is , an unwillingnesse to do his duty . for there are some that serve indeed , but how ? they serve with an ill will , and so do their work by halves . and in so doing they do very unwisely ; for seeing that serve they must , ( it bing not every mans 〈◊〉 to be a master ) they were better to do it cheerfully , then to be forced to it , and so lose their just reward and commendation . therefore it ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a cheerful will , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the heart , as the apostle counselleth , as if they served the lord , not being responsores , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerers again , or replying , or giving word for word ; but be like the centurions servant , that when his master said to him , do this , and he did it . . the last is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eye-service , or a deceitful diligence , which must be far from servants . not to do their work , but while their master stands over them , and no longer : assoon as their masters back is turned , then to give over . this the apostle calls eye-service , and condemns it , exhorting servants to obey with singlenesse of heart , 〈◊〉 fearing god : and he gives diverse reasons for it , as that they shall by this means adorn the gospel ; and that they shall receive from the lord according to what they do , whether they be bond or free , and lastly , that besides their reward by 〈◊〉 with their master , they shall by their hearty service receive the reward of an inheritance in heaven . so much of their sidelity . now to their discretion . . the philosopher makes a distinction of two sorts of servants : one that can do nothing but what his master dictates him , can go no further then he is directed ; and the other that hath forecast in himself , to know what is to be done , and can prevent his masters commandments . the first are but as lippi oculi , blear eyes , and but that they must see by them , their masters had as good be without such as have them . the other are such as the psalmist speaks of , their eyes are upon their masters hands , they can perceive to what their masters will enclineth to ; they know their masters will , and what he is best pleased with , and what his humour is most enclined to . and though he have this wit , yet if either with him that had the talent , and knew his masters humour he neglecteth to do his businesse , or with the wicked steward , he employ his wit to his own advantage , and not to his masters benefit , in either of these cases he breaks the rule of obedience . they follow not the examples of prudent servants , such as were jacob to laban , and joseph to 〈◊〉 ; they do not prudenter , with discretion . it is said of joseph , that all he did prospered under his hands . the hebrew word is significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prudenter egit , or 〈◊〉 intelligentia , he did all with prudence and wisdom , and so all prospered ; for of wisdom comes prospering : and therefore the same word signifies both . . the d rule or duty of the master is , not to govern aspere , 〈◊〉 , or rigerously : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to justice and equity . it was gods command under the law to masters , thou shalt not rule over thy servants with rigour ; and the apostle adviseth to deal justly and equally with them : and his reason is , because they are conservi , fellow-servants of god with their master . the master hath a lord too : and gods reason in the law was , because masters themselves had been servants in egypt , and thereby knew what it was to be under an hard service . therefore , quod tibi non vis fieri , alteri ne feceris ; do as you would be done by : or as you would have other men do to your children , when they happen to become servants . it reflects upon the general before mentioned , diliges proximum sicut te ipsum , thou shalt love thy neighbour as thy self . yet a master is not so restrain'd hereby , as that he may not use his power of correction upon servants that shall offend : for the wise man saith , there is a servant that will not be corrected by words , for , though he understand , he will not answer : for such a one stripes are needful . for there are three things needful for a servant , cibus , opus , disciplina , meat , work , and correction when he is negligent ; and this last is as necessary as the other . for as s. bernard saith , impunitas est incuriae soboles , insolentiae mater , 〈◊〉 nutrix ; want of punishment breeds negligence , is the mother of insolence , and the nurse of offence . and the wise man saith , that he that bringeth up his servant delicately ( that is without 〈◊〉 ) shall have him become his son at length , yea , and his master too . and therefore tells us , that stripes are for the back of fools : they that will not learn and do their masters will , are to be corrected ; and qui blando verbo 〈◊〉 , non corrigitur , acrius necesse est ut arguatur , saith isidore ; he that amends not by fair means , must of necessity be forced in a sharper way . now in this point of discipline three respects are to be had : one to amend those which are disobedient ; the second to preserve the dignity of the master , lest the conniving at offences cause or breed contempt in the servant towards him ; and the last is for examples sake , that others by fear of punishment may be terrified from the like disobedience . and no wise master ( saith seneca ) punit quia peccatum est , sed ne peccetur , punisheth onely because a servant hath offended , but 〈◊〉 he offend again . he therefore that thinks he loves his servant when he corrects him not for his faults , is much deceived . for s. augustines rule is , 〈◊〉 putes te 〈◊〉 servum , quando non caedis , non est ista charitas : be not of opinion , that thou lovest thy servant , when thou sparest him . for it is not love . but take this caution by the way , which we mentioned before . be not too rigid or severe in thy discipline , but according to s. gregory regat disciplinae virga mansuetudinem , & 〈◊〉 rigorem , sic 〈◊〉 commendetur ex altero , ut nec sit rigor rigidus , nec mansuetudo dissoluta : let the rod of discipline govern thy mildnesse , and thy mildnesse moderate thy rigour , so one shall be commended by the other , that neither thy severity be rigid , nor thy mildnesse too dissolute . rather offend in the best part , and deal as gently as thou mayest ; for 〈◊〉 castigatus exhibet reverentiam castiganti , asperitate nimiae increpationis offensus , nec increpationem recipit , nec salutem , as prosper lib. . de vi contemplat . he that is gently corrected will reverence the correctour , but if a man be exasperated with two much severity , he will neither receive more correction , nor be 〈◊〉 by it . . the third duty of 〈◊〉 is , to provide food and apparel , things necessary and convenient for his servants , according to the wise mans direction , and to prefer them according to their deserts . and if one be a conductive or hired servant , he is to pay him his wages duely and truely , according to the law of god. besides , if he have been a faithful servant , he ought not at the expiration of his time , to send him away empty , but with a reward answerable to his service . nay the wise man goeth further , he ought 〈◊〉 much to consider of him , as 〈◊〉 〈◊〉 cum filiis , give him part of the inheritance with his children at his 〈◊〉 , in some cases . the duty answerable to this is , that the servant must return a thankful acknowledgement to his master , for his education , instruction , and whatsoever good he hath done unto him , and that after he shall be 〈◊〉 , for then 〈◊〉 this duty cleaves to him , and he cannot think himself free from 〈◊〉 , though from service . some servants being made free forget all , for as he said , a servant made free is a burdensome thing : and solomon makes this one of those things which disquiet the earth . a servant when he raigneth , and a fool when he is 〈◊〉 with meat , &c. therefore a servant must be thankful , and not do as 〈◊〉 did ( which 〈◊〉 proverbially foretold ) who thrust out his masters son 〈◊〉 . he that delicately brings up his servant from his youth , shall have him become his son at length . this speech of his proved true , for 〈◊〉 his servant , became as his son , when he deposed his son 〈◊〉 , and got the 〈◊〉 of the son , viz. the kingdom of israel to himself . and thus much for the duties of masters and servants . chap. vi. of tutors or schoolmasters , and their scholars or pupils . the original of schools and vniversities . mutual duties of teacher and scholar , as the choice of such as are fit and capeable . the particular qualifications of a scholar : solertia , docilitas , diligentia . . about instruction . instruction helps the natural and infused light , so doth prayer and reading the word , &c. the scholars duties answerable to these . the particular duties of a teacher . the duties of those that are to be taught . the resultant duties of both . so much for the duties of those within the familie : now for those extra familiam , out of the family : whereof some concern the spiritual , some the civil ordering and regulating of men . the first whereof we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a divine ordinance , because it immediately concerns the soul ; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a humane ordinance , as looking properly at the things of this life . for the former , there are two callings especially appointed , and in them their duties to be handled . . the tutor or schoolmaster . . the pastor or minister . and they which are to answer reciprocal duties to these , are , . the scholar . . the people in general . the first of these is preparatory to the other : for schools and universities are the seminaries both of the church and common-wealth ; and in that regard are compared to the optick nerve , which conveys spirits , and therewith sight to both the eyes , for they give sight , both to the right eye of the church , and to the left eye of the common-wealth . and therefore before we speak of the duties of those that govern in either of those societies , we must first speak of those that govern and teach in schools and universities , and of the honour due to them . . that the first sort come within this commandment appears out of that chapter of the . of kings , where the sons of the prophets call 〈◊〉 , master : and that a master should be a father , it is in the same chapter confirmed : for elisha called elijah , my father , my father , &c. the very like to which we finde among the heathen ; who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the physitians , and the sons of the physitians ; their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their philosophers , and their sons of the philosophers , answerable to the prophets , and the sons of the prophets . and as elisha a prophet calls elias , father ; so 〈◊〉 a prince , brought up under elisha , calls elisha , father , because of the benefit which comes by them to the common-wealth , as well as to the church , in which regard they are fathers to both : and for that cause they have 〈◊〉 from both . and therefore to justifie colledge livings , and their other endowments , we finde , the first fruits which belonged ordinarily to the levites , bestowd upon elisha and the prophets , because they were beneficial to the church , which was their principal and first end : and likewise that great presents and gifts were bestowed upon them by the civil ruler , because of the benefit to the common-wealth in the second place , as by hazael , sent by benhadad king of syria to the same elisha . and the principal scope of god in this was , . that the law ( as the prophet speaks ) might be sealed among the disciples , that so it might be kept among them sacred and inviolate : though some among them , sometimes by negligence of rulers , will set counterfeit seals upon it , for as s. peter speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unlearned men sometimes pervert the law : and among the learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unstable men , that is , floating shallow headed scholars , who are not grounded and setled , though learn'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do pervert the law and break the seal : against both these , viz. men unleardned , and floating unstable men , god hath bound , and sealed it up among grounded scholars , that it might not be perverted . . and secondly , that men hereby might be fitted for publick employment in the church and commonwealth . the scripture expresses it by carving and polishing 〈◊〉 per prophetas , i have carved them , ( which is improperly translated , i have hewen them ) by the prophets , as a piece of wood , or stone is carved and polished by the hand of the artificer . for there is naturally in men caecitas cordis ; as the apostle speaks , the taking away whereof is a special part of this function : the manner we may best see by balaams speech ; who , saith he , was a man born clausis oculis , blinde in understanding ( as all men are ) brutish in knowledge ( as the proph. 〈◊〉 hath it ) but afterwards audiendo verbum , by hearing the word , he came to knowledge , and so ad visionem , to have his eyes a little opened , and then he was 〈◊〉 oculatior , somewhat better sighted . and hereupon it was , that they which were afterwards called prophets , were at first called seers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculantes , seers in a glasse ; from which word tsophim , it is very probable the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wise men came , because such could see afar off ; and plainly it is said of some when they prophesied , mutabantur in alium virum , they were changed into other men , as it is said of saul , when the spirit of god came upon him , and he prophesied . it makes a man wiser then when he was born , and fit for church or common-wealth . for the institution of this , we finde about the time when the law was given , that god appointed not onely moses , but the seventy elders to be placed about the tabernacle , to be taught by moses ( for that is meant by taking of the spirit of moses , and putting it upon them ) and then they prophesied . so that there was a kinde of vniversitie about the tabernacle ; for when one teacheth another , the jews call it a taking of the spirit , and putting it on him . and by the word [ prophesie ] was not meant at first , prediction , or foretelling things to come onely ; for neither the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do 〈◊〉 signifie more then to teach , and instruct , or declare to others . as it is in the prophet , i create the fruit of the lips , peace , that 〈◊〉 , by having learning , to bring peace . for , as he saith , god gave him the tongue of the learned , that he might know how to speak a word in season to the weary , esay . . and as the wise man , the mouth of the just shall prophesie , that is , shall bring forth wisdom : for that other gift which was to foretell things to come , was bestowed upon men afterwards , to oppose the sorcerers , sooth-sayers , and augurs , &c. among the heathen , and was extraordinary . and it is plain by that of the apostle , that prophecie at the first was taken for teaching . he that prophesyeth , speaketh unto men , to edification , exhortation , and comfort : and if by prophesying were meant onely foretelling or prediction , then we were in an ill case now , ( having none that can foretel things to come ) seeing the wise man saith , dempta prophetia perit populus , where there is no prophecie the people perish . and this it was , which the prophets did by their ordinary function , viz. teach and instruct , but when it pleased god to shew them things to come , it was extraordinary . when the elders were thus placed about the tabernacle , the levites , and certain called nazarites were added to them : and of these two sorts consisted their colledges , when they came into the land of promise : for before they were about the tabernacle , and therefore it is said of josbua , who was so good a student , that no prophet or levite could compare with him , and therefore having profited so well moses at his death chose him for his successor by gods appointment , that he departed not out of the tabernacle . being come into the land of promise , they sound a city well situated which was kirjath-sepher , a city of books , which joshua , that it might not be thought they came to their knowledg by the books of the heathen , but by divine assistance , and studying the law of god , called debir , which is 〈◊〉 . when this city was not sufficient , they had three other places , mizpeh , bethel , and gilgal . as also gibeah elohim , ( i. c. ) mons dei , sam. . where two things may be observed . . that the land was called the land of tsuph , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculatores , or seers , of which we spake before , which the thargum expousds to be ramah prophetarum . and . that when saul prophesied , being not brought up in the schools of the prophets , they began to wonder at it , so that it became a proverb , that saul was become a prophet upon the sudden : knowing that the ordinary way to become a prophet , was to come and study there , for some time , unlesse god would raise up some , and make them prophets extraordinarily . when samuel afterwards was dismissed from governing , he returned to his calling which himself best liked , and at ramah he built a colledge , whereof he was master himself . and thus stood the state of this profession till neer the end of the kings , though sometimes encreasing , sometimes decreasing . for in josiahs time , not long before the captivity , we read that huldah the prophetesse dwelt in the colledge or schoole at jerusalem . after the people were led into captivity , they had a nehar-deang neere the river euphrates , in which daniel was educated with other , 〈◊〉 whence ( the jews report ) that selon and the wisemen of greece derived their knowledge . and when they returned ( that were left ) out of captivity , they had divers schooles of exposition ; such as were not not to be found , neither in greece , nor at rome , nor in any other place of the world . if we come downe to christs time , our 〈◊〉 was pleased to be called rabbi , or master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scholers or disciples , and saith , that they are his brothers and sisters , and that his father had great glory that his disciples bare much 〈◊〉 , and that be which gave a cup of cold water to them in the name of a scholler or disciple should not lose his reward . after christs ascension it appears by the apostle , that they had vse of books and parchment , and that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forms or 〈◊〉 of divine learning , like to common places , that they had need of teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditate on these things , and of writing , whence came the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribes , and of searching and enquiring . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search the scriptures ; and in this there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attendance , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding in it , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being , or whole intending of it , so that the learner must be as the apostle speakes of himself . in labours , in watchings , in fastings , by purenes , by knowledge , by long suffering , by kindnes , by the holy ghost , by love unfained . that so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his profitting may appeare unto all men . and though the apostle confesseth of himself that he was rude in speech , yet not in knowledge , which festus attributed to him with such excesse , as if it had set him besides himself . and our saviour as he took john and mark from mean callings , being men illiterate , so he made his family as it were a school or colledge , where they were taught some years before they were made evangelists ; and though he gave them the spirit after , which had bin sufficient without any other instruction , yet christ to shew the 〈◊〉 of teaching and learning , would have them learn of him in his school for some years , and therefore he tooke some learned men , as luke , who was a physician , and saint mark who was governour afterwards in a great colledge in alexandria . and when he took order for the conversion of the gentiles , he employed barnabas and paul chiesly , who were both learned men ; barnabas was a chief teacher ' at antioch , and saint paul brought up at the feet of gamaliel . there were five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free gifts , and helps . . natural abilities . . domestical education . education in schools . . exercise of prophecie . . imposition of hands : by which men were fitted for the sacred function , besides the extraordintry gifts . vntil the death of saint stephen the colledges or schools remained at jerusalem , but afterward they were translated to antioch , wherein were diverse learned men , as paul and barnabas . but when the persecution came upon all jury , they removed to alexandria in egypt , and there saint mark began , paulinus and 〈◊〉 succeeded and others , who were famous men even among the heathen . since which time was the law sealed among the disciples and children of the prophets in schooles , monasteries , and vniversities . so much for the historical part . now we come to the duties of teachers and learners . and first for their qualification . they must be 〈◊〉 squared and fitted . every piece of wood is not fit for this employment . and they must be dotati too , men that have gifts 〈◊〉 for teaching and instructing youth . and the first thing required in a teacher , which must be laid as the ground work for all his other duties , is to choose fit persons for his scholers , by judgeing of their disposition , whether they be meet for publick imployments in church or state ; we see , when there were three offered themselves to follow our saviour , he perceiving their indoles and disposition and that some of them were not fit to endure persecution , or to leave the world , chose onely one of them , and rejected the other two . and though he had many disciples , yet knowing all of them not to be fit for the governing and instructing of his church , he therefore chose out of them first . whom he called apostles , and out of the rest afterwards he chose seuenty two whom he sent forth , but with lesse power then the apostles , ( for the twelve and the seventy two were distinct orders ) and in choosing them christ shewed he never intended to have equality in his church , but that there should be different degrees , according to the diversity of gifts and abilities , and that those of the best gifts should be 〈◊〉 〈◊〉 : and hence the church afterwards had diverse offices in the church , as so many several steps , as the lectores , acoluthi &c. by which their gifts and abilities being tryed they might ascend , and be chosen to higher employments . as under the law among the levites , who were under the priests , there were several orders and ranks , as the netophathites , korathites , meiarites &c. now in the choice which our saviour made helooked partly at the indoles and natural aptitude of his scholers , for the employments which he intended for them : as we see in saint peter , whom he made chief among the apostles , there were in him three signes by which the brethren would have wits to be chosen ; as first , constancy and unweariednes in taking paines , wherupon christ when he beheld him , said , he should be called 〈◊〉 a stone ; secondly , love to his master , as appears both by his counsel he gave him , to save himself , which argued his affection , and his offering himself to die for him ; and lastly , his indoles mansueta , his gentle tractable nature , being willing to heare of his faults , though it were by his inferiour , as when he was reproved by paul. so in the choice of the sons of zebedee ; he considered their fervent and hot disposition , whereupon they were named sons of thunder ; upon which chrysostom observed , that those whom christ chose were like pretious stones which that skilful lapidary knew how to discerne , and though they were then unpolisht , yet by his instruction and discipline he polisht them afterwards . so that we see disciples fit for those callings , are not to be promiscuously taken , but a choice must be made with judgement , especially he that must be fit for the sacred calling , must be unus inter mille , one of a thousand . as there must be a choice in the teacher , so the duty lies upon him that offers himself to be taught , if he know himself naturally unfit , he ought not to offer himself for those high callings , nor aspire to them , when he is naturally fitted onely for inferiour employments . the prophet saith , that though in his time many that were unfit would needs be prophets , yet in the times of the gospel he foretells , they should acknowledge their infirmities , and say , i am no prophet , but an husbandman , and therein have 〈◊〉 brought up from a youth , intimating , that such as were fitted and brought up for other callings , should not seek to be prophets &c. the wiseman asketh the question , why fools should have a price in their hands to get wisdom , seeing they have no heart to it . it is but time and mony spent in vain . and in another place he compareth a parable in a fooles mouth , to a man with lame legges , set him on his feet and he falleth down . and as no doctrine will enter into him , so nei her will any discipline work upon him ; for as he sheweth further , if he be silver , the fining , if gold , the fornace will do him good , if there be any mettal in him , he is like to prove well : but if he be a fool or unfit , bray him in a 〈◊〉 , and it will be to no purpose . and the prophet complaines of those that he had to do with ; they were 〈◊〉 or iron , refuse mettal , insomuch as he had burnt his bellowes , and wearied his armes to no purpose . therefore plato insists upon this , that those that are to be trained up in learning , must have gold in them or silver at least , they must not be plumbeia ingenia , leaden heavy wits . and esay asketh the question , quem docebit 〈◊〉 , whom shall he teach knowledge ? it is not those that must be continually sucking , that must have precept upon precept , line upon line ; tell it now , and tell'it again to morrow ; but such as are weaned , and can take meale after meale , and are apt to take instruction , which is strong meate . as the teacher then must examine the disposition of the schollers , so the schollers must interrogare seipsos ask themselves , whether they be able to uudertake this ; and if not , to take another course of life . it was the opinion of the fathers of the primitive church , that in making this choice of men in their schooles , that were annexed to their principal churches , that a man ought rather to be too strict , then too loose ; and their reason was . it were 〈◊〉 that a wiseman should be in a calling without the church , then a foole within it : better to spare the one then to take the other . the neglect of this , by taking into the church all commers , was the cause , that as the prophet complained , the , sun was gone down upon their prophets , that they were stich ignorant sots , bardi , such stupid , blinde guids , which caused the people to erre , and brought such darknes into the church , that as the prophets 〈◊〉 and michab complained in their time before the captivity and destruction of the city , the people perished because prophecy failed . as the first and fundamental duty must be performed by making a fit choice , so the particular vertues and qualifications which teachers must look to in their choice are three , solertia , docilitas , diligentia . the wiseman speaking of the ant , besides her industry saith , that she hath a natural quality , that without guide , overseer , or governour , she provideth her meat in summer , and in hearvest for winter , and this is the first endowment , solertia naturalis , a natural 〈◊〉 , or ability of nature , which ought to be in them , that are intended to be leaders of others . and this ability is by the active part of the understanding , the intellectus agens , whereby they are apt to dilate and enlarge what they heare , and to work upon what they are taught , and thereby become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to learn of themselves , by improving those principles they have received from others . this appeared in saint augustine , erasmus , and others , who in many things were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without help of teachers in those things became excellent . . then they are to have possibilem intellectum , ability to conceive what is taught , which is that we call 〈◊〉 , and is termed in holy writ cor latum , a large heart , such a one as god gave to king solomon , whereby the active part of the understanding by that solertia we spake of , may have matter to worke upon , and to deduce one thing from another , which was termed forecast in the duty of servants . . to these the wiseman addeth a third ; they must instanter operari , by working diligently and instantly . saint paul by labouring more abundantly then the other apostles , became most fruitful to the church . and where it pleaseth god to bestow this solertiam naturalem , n. tural understanding , and possibilitatem intellectus a large heart to conceive , and lastly 〈◊〉 operari , diligent working , to sowe in the morning , at noon , and in the evening , ( as the preacher speaks ) and never to let the hand rest , there is hope of such persons , that they may prove profitable instruments in the church or common-wealth ; and therefore such persons , and so qualified are principally to be chosen . thus it must be presupposed , that the choice is rightly made , els difficultas 〈◊〉 argeet errorem 〈◊〉 anitio , the hardnes in proceeding between master and scholler will argue , that there was a fault in choosing at the first , and then no instruction will amend it , as in physick , if there be a fault in the first concoction , the second cannot help it . . now the choice being rightly made , in the second place we come to the instruction it self : of which we are to conceive , that as we see in other things , diverse things are effected by an exteriour agent , as things artificial , and some things must have interius principium a foundation within , as things natural have their principle within them , and in some things there must be both , as in physick . for though in a body ill affected , sometimes the strength of nature alone of it self is able to concoct the humour , and make digestion , and so many times it falleth out , that some become extraordinarily learned without paines taking , as 〈◊〉 , yet in some bodies to help concoction , physick is to be applied , something must be given from without , to comfort and help nature . so we must conceive in teaching , every one hath not thos enatural parts which are sufficient , nor is every mans supernaturally and extraordinarily inspired and qualified by god , but must have teaching and instruction by the ministrie of man from without , every man must not look to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught immediatly of god , but must in ordinary course have a teacher which doth not adde any thing to the soul , but minister to it , and help it ; as physick doth not adde to nature , but ministers to it , to comfort and strengthen it , though indeed they that are instructed by men , may be said to be taught of god , as they are said to be healed of any infirmity by him , which are cured by physick . and in this we say , that the natural light workes , which is lume n naturale , and that lumen infusum is supplied and holpen by the teacher , of whom we are to conceive , that he is not the giver of infused light , but the minister , that supplies matter , as oyle whereby the light burns , which he doth partly by making things plain , by similitudes and examples , and sometimes by antithesis . and not onely so , but being able to see how every conclusion depends upon the premises , and how the medium ought to be disposed with the subject and praedicate in every proposition , is able in the same course whereby he learnt , to shew others how to bring things into method and order . in which two things . . by making dark things known and discerned . secondly , by a perspicuous disposing and ordering of things confused teaching cheifly consists , and by these the light is holpen , whether it be naturally or supernaturally given . this being premised , we will come to mutual duties or qualities of teacher and hearer . . the first is , they must be perswaded , as saint james saith , that every good gift is from above , and cometh down from the father of lights , and therefore that this light of knowledge cannot be had but desuper from above , as john baptist told his schollers . a man can receive nothing , except it be given him from heaven . neither knowledge nor any good thing els can be had but from god , and therefore we must be thus perswaded , that all the light we can have , is from gods light , as the psalmist hath it , in thy light we shall see light ; we have no light of our own , but as the apostle speaks , god who commanded the light to shine out of darknes hath shined in 〈◊〉 hearts to give the light of knowledge : and by this light being supernatural we shall be able to see further into mysteries then by the natural . . the first means to attain to this light , is by prayer . to pray to god ( as the apostle directs ) to enlighten the eyes of our understanding . king david by praying to god to be his teacher , attained to this praestantiam rationis & scientiae , this excellency in skill and knowledge , that he professed himselfto have more understanding then all his teachers . . another means to come to this light is , to attend to the word and statutes of god , which as the psalmist saith , giveth light to the eyes . hereby he professeth that he got understanding , they were a light to his path . and not onely to him that was a man after gods own heart , but to them also that were naturally ignorant , they gave light and understanding to the simple . we finde this true by experience , for since the light of the gospl came , and was received into the world , learning and knowledge did never so flourish , either among the grecians or romans , as it hath done in the christian church . the greatest lights that ever were in the world for all learning divine and humane have been christian bishops , and the truth is , there is no excellent thing worthy to be known , to be found in any heathen authors , but the same or something more excellent may be had from the word of god. . the third means is to follow the apostles counsel . awake thou that sleepest , and arise from the dead , and christ shall give thee light . and what this sleeping is the same apostle tells us in another place , it is high time to awake out of sleep that is , out of sinne . if we mean to have this light we must forsake our evil wayes . and indeed , as the book of wisdom speaks , in malevolo intellectu sapientia 〈◊〉 habitabit , wisdom will not enter nor dwell in a malicious soule . sinne must be removed . this makes the difference between us and the fathers of the primitives times ; for albeit we have more means of knowledge then they , yet they being holy men , had this light more plentifully bestowed upon them , then we have , and far exceeded the wisest and learnedest among us . having thus shewen the mutual duties that concern both teacher and scholar , for attaining of knowledge , we are to proceed to that first duty of instruction already mentioned , as it concerns the teacher alone , and the manner how he must instruct , which may be gathered out of solomons words , have i not written to thee three times , ( so the vulgar latine reads ) in counsels and knowledge , that i might make them know the certainty of the words of truth . where we see he made all known to them , that is , by reading to them , and not onely so , but also did write the same for them , and that not once , but often , and not onely declared unto them what they must learn , but counselled them also , that is , gave direction how to profit by hearing and reading : so that the teacher must both read to his scholers , and write , and give counsail and direction how to learn. more particularly in his manner of teaching three things are to be observed . . facilitas , to explain and make easie to them what he delivers . thus our saviour that his doctrine might be better understood taught by parables . and being thus prepared , that as saint augustine saith , magister sit intus , our master is within us , we shall heare a voice behinde us ( as the prophet speakes ) saying , this is the way , walke in it , when ye turne to the right hand , and 〈◊〉 ye turne to the left . this being done , we shall know that it is not the teachers labour alone , his building and watching is in vain , his teaching without this lumen infusum is to no purpose : and that the schollers study , except god gives a blessing , availes nothing , and with his blessing dabit in somno , he will give it in sleep . in the first place therefore , ( as we said before ) we must pray , and that instantly , that he will vouchsafe this lumen infusum , that he will enlighten us . . our saviour taught by parables ( which practise had been 〈◊〉 from balaams and moses time ) shewing things above sense by sensible things . . methodus , order : we see when christ was to make it plain to the disciples , that he was to suffer , the evangelist saith , that he began with moses and the prophets , and so deduced the prophecies in order to his time , to confirm his doctrine : and the same evang. himself makes this protestation in the preamble of his gospel , that he intended to write all things , as they fell out in order . so the apostles observed an order in teaching the gospel , they first taught the principles , and laid the foundation of faith and repentance , and then proceeded by steps and degrees to other doctrines . . the third thing is , proportio to proportion the doctrine to the capacity of the hearer , which requires judgement and discretion in the teacher . thus we may observe this in christ , who having taught his disciples many things , and yet had many more to teach them , yet he forbare , because they were not able to bear them . these three are good rules for a teacher . . to help the lumen infusum by sensible things . . in a good method and order : . and that in a good proportion with discretion and wisdom . and whereas there be four wayes , as we toucht before , by which a man may be taught . . by precept . doce me mandata tua , teach me thy statutes , saith david . thou hast made and fashioned me , to what end ? that i might learn thy commandments . . by example . exemplo didici 〈◊〉 , i looked on it , saith the wise man , and received instruction : and i have given you an example , saith our saviour , that ye should do as i have done . . by experience . experimento didici , were the words of laban to jacob , i have learned by experience , &c. . by discipline . christ himself learned obedience ( saith the apostle ) by the things which he sufferd : and it is a common saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , correction gives instruction . the teacher must instruct by all these wayes , as christ the perfect pattern of a teacher did . . by precept ; it is said , that christ did never teach any thing by parable in publick , but he expounded it afterwards to his disciples . . by example . christ saith , exemplum dedi vobis , i have given you an example how you should do . that in all things they should do as he had done before them . there was no exercise to be done , no way to be followed , but he had set them a patern for it . . by praectise . christ after he had taught , examined , and questioned his disciples , and he exercised them , as in baptizing , and in casting out unclean spirits , so in dispuring , in preaching . first he sent out the , and afterwards the , whom he preferred after to higher places . and the difference between the and the the apostle distinguisheth . the chief were apostles , they were the architects , or chief builders , and the did build upon their foundation which they had laid . and these were to make or give account how they discharged their callings , as the disciples did to christ. . for teaching by discipline , we shall finde that christ was not defective in this neither , but that by reproof he taught his disciples many things . in s. matth. gospel he reproves them for non-proficiency , that having been so often taught , they were not able to understand . and in another place he reproveth them for not understanding what he meant by the leaven of the pharisees . and soon after he giveth s. peter a bitter check , saying , get thee behinde me sathan , for dissuading him from his passion , telling him , that he savoured not the things that were of god , but of men . as also when his disciples could not cast out the devil , he calls them a faithlesse and perverse generation . lastly , when they would not suffer little children to come to him , he was offended with them . so the saying of the wise man was verified in them ; reproof entreth more into a wise man , then an hundred stripes into a fool . and our saviour knew what flagellum meant too , when the house of god was turned into a den of theeves . so is it with those that mispend their friends maintenance , and their time , which ought to be spent in studie at the universities . these are a kinde of theeves too , for there is a theft in time and in studie , in not labouring , as well as in not paying ; and colledges and houses erected for learning are houses of god also . and certainly if christ were again here on earth , he would scourge and whip these loyterers and theeves , out of these houses . so much for the teacher . we will now come to the duties of them that are to be taught . the wise man giveth a tuigitur to the hearer . i have made known to thee this day , thou therefore , and there endeth the original , and leaves the rest to be supplied , that is , take heed that you observe , it is your part to give regard to it . the duty of a scholar may best be learned of christ , who when he was in the state of a scholar , loved to hear what others said , he would not let one wise sentence escape him , and was ever asking questions . he was . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ready to hear and to ask questions : which two qualities are to be in every learner . . for the first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the opposite to this is dulnesse in hearing , either not to hear at all , or having heard , not to regard what they have heard . he effect of this is that which christ taxed his disciples with , o amentes , & tardi corde , o fools and slow of heart . therefore the learner must be studious in hearing , that so what he hears may come into his heart , according to that of the wise man , inclina aurem tuam , & oppone cor tuum , encline thine ear , and lay it to heart . it must come in at the ear , and down to the heart . and when it hath 〈◊〉 there , it must come to the lips , to expresse it in our speech , that thereby we may be able to shew , that it is setled in the heart . and because the memory of man is brittle , it must be supplyed by writing : the greatest scholars were called scribae , scribes . they must first write what they hear in tables , and then by often reading and meditation , bring it into the tables of their heart . . and for enquiring or asking questions , it hath been a perpetual practise . in the law , children were to ask their fathers , and they to answer about the observation of the passeover . so also concerning other laws and statutes . and it is gods command that they do so , ask thy father and he will shew thee , thy elders , and they will tell 〈◊〉 . and this was jobs counsel , to ask of their fathers , and enquire of the former age . we 〈◊〉 see it also under the gospel . the disciples not understanding christs speech intended to ask him the meaning of that he had spoken to them . and at another time they asked him , why he spake to the people in parables . and his disciples prayed him to declare the parable of the tares . again , christ speaking of john baptist. they make an objection to him , why then say the scribes , that elias must first come ? and in the same chapter , they asked , why they could not cast out the devil . when there was a contention among them , who should be the greatest , they came to him to be resolved . many other questions we finde they propounded , as about marriage , about the difficulty of being saved , about the man that was born blinde , & that excellent sermon concerning the destruction of jerusalem , and the end of the world , was occasioned by a question which they propounded to him . thus by questions they drew much from him , which the church could not without much danger have wanted and many things now would not have been known , which are very necessary for us to know . and therefore it is that the wise man counselleth him that wants wisdom , to go to a man of understanding , and that not once or twice , but even till he hath worn out the threshold of his door . when abel was besieged , a wisewoman called to joab , and said , they were went in old time toenquire or ask counsel at abel ( which some think had been of old a place of learning ) whereby she intimates , that learners must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as ask questions . . the third duty is conference with his fellow-hearers . and this the wise man compares to the whetting of two pieces of iron , whereby the one 〈◊〉 the other . . another duty of the teacher is , according to s. augustines rule , in the instruction of a son , 〈◊〉 ut doceas filium meum 〈◊〉 vitia morum , mag is quam sermonum & verborum , he would have his sons tutor to teach him to avoid 〈◊〉 in 〈◊〉 rather then in speech and words . and quintilians rule is 〈◊〉 schools , potior mihi ratio 〈◊〉 vivendi , quam vel optime dicendi habetur ; it is better to live well , then to be able to speak well . when our saviour had given his disciples power to cast out devils , he bids them not to rejoyce so much in that power , as that their names were written in heaven . and the apostle confesseth ; that though he were never so learned , yet if he wanted charity , which is the soul and life of a christian , all would not be available to him . our saviour also saith , si scitis hac , if ye know these things , happy are ye if ye do them . your blessednesse consists not in the knowing of them , but in doing them . so that knowledge in its self brings no blessednesse , but practise of that we know . and s. john saith , i have no greater joy , then that my children walk in the truth : not talking , but walking is required . . the scholars duty proportionable to this is that which the prophet mentioneth , it is good for a man that he bearthe yoke in his youth . to lose no time , but if he do , to have a care to redeem it . s. bernard laith to his scholars , nemo 〈◊〉 parvi 〈◊〉 tempus , quod in verbis consumitur 〈◊〉 , volat verbum irrevocabile , 〈◊〉 tempus irremediabile ; let none of you lightly osteem the time , whichyou 〈◊〉 spend in words , for words are irrevocable , and time is not to be recalled . and withal , because it is necessary that all things be done in time , he is to be perswaded , that as there was a time prefixed before consecration of a nazarite , in which time he was to fit himself for the service of the lord , and after the time of his separation was ended , he was to come to the door of the tabernacle of the congregation ; so there is a certain requisite time , before they can bring their studies to any perfection , so as to be fitted for the work of the lord ; whi h time they must not mispend , but employ it in study and labour , to fit them for that high calling . they must not look to be prophets on a sudden like saul . when an apostle was to be chosen in place of judas , they would choose one that had accompanied with them all the time that the lord jesus went in and out among them , beginning from the baptism of john : and s. paul saith , that a novice must not be permitted to step into the teachers chair ; for the fathers say , that those scioli , those smatterres were they that bring all out of course , and as the apostle saith , fall themselves soonest into temptation . . they are to be at the direction of their teachers . they must follow when he commands ; this makes them disciples , when they do sequi , follow their teacher , they must ask leave to do any thing 〈◊〉 permitte mihi , give me leave to bid my friends farewell . they must be obedient , that is the second . . they must live soberly and honestly ; according to the apostles rule , fly youthful lusts : they must be sober and of good behaviour , as the same apostle . not onely sober and not drunken with wine ; for as there is ebriet as a vino , drunkennesse with wine , so also without wine , as the prophet tells us ; hear thisthou miserable and drunken , but not with wine ; but also not drunk with pride , or self conceit of our own abiliti s. the last of these the apostle means , when he saith , be sober minded ; and of the other the wise man speaks , be not among wine-bibbers for the drunkard and the glutton shall be poor , and the sleeper shall be covered with rags . nunquam fapit amator 〈◊〉 , he that loveth wine shall never be wise . and for those which esay mentioneth , drunken but not with wine , as when a man is drunk with conceit of himself ( which commonly is in them that know least ) such a man hath a fume risen up in his head , and thinketh ( 〈◊〉 as a drunken man ) that he can overcome all the world . and these are they of which the wise man tells us , there is a generation ( saith he ) that are pure in their own eyes , ( and yet god knows they are not so ) and there is a generation , o how lofty are their eyes ! and their eye-lids are lifted up , very supercilious . but as the wise man tells , it is not with these proud men , but with the lowly , that wisdom inhabits . and our saviour saith , discite a me , learn of me , for i am 〈◊〉 and lowly , ( which s. augustine observed to be christs first discite ) the servant is not greater then his master , saith christ elswhere ; and therfore disciples must not check their master . the heathen said that those scholars are protervi & petulci , that will calcitrare kick against their masters or tutors . if two scholars be taught together , the one conceited of himself , the other a fool , there is more hope of the fool then of him that is too highly conceited of his own learning . multos hoc decipit , qui ante tempus sapientes videri volunt , ut jam 〈◊〉 〈◊〉 quod non sunt , & quid sunt erubescere , saith one , many are deceived by this , that they would willingly be accounted wise before their time , and begin to counterfeit what they are not ; and are ashamed of what they are . the conclusion of this point is , that because , as the preacher tells us , there is a time to keep silence , and a time to speak : and in that he placeth silence before speaking , every one is to be a learner , before he be a teacher . we may see it in our saviours example , who was in the temple among the doctors , how ? hearing first , and then asking questions ; and both before he taught himself . he that doth not take this course , will in the end be forced to take up this complaint . how have i hated instruction , and my heart despised reproof ? and have not obeyed the voice of my teachers , nor inclined mine ear to them that instructed me . . a third duty of the teacher is , tueri to defend his pupils , according to the sense of the word , their name tutores 〈◊〉 being derived from tueri . it was our saviours practise , as in the case of his disciples not fasting , when johns disciples , and the pharisees fasted . and in their plucking of ears of corn on the sabbath day . as also for their not washing their hands , when they did eat . in all which cases , christ made their defence ; thereby shewing , he would be ready to defend them in all matters , wherein they did not 〈◊〉 . . the first duty of the scholar answerable to this is , according to the law of the nazarite . he must bring his offering , as 〈◊〉 is able . so did hannah when she dedicated her son samuel , that he might not be 〈◊〉 to 〈◊〉 . when saul sent his servant to the prophet , he made shift to finde the fourth 〈◊〉 of a 〈◊〉 to give him . shall we come to the prophet and bring him 〈◊〉 ? and levi made a feast for our saviour . in a council the fratricelli were condemned for holding one opinion ( among the rest ) that our saviour lived by begging , and not of his own , for he had of his own , as we may gather by judas bearing his bag . . another duty is to minister to his 〈◊〉 , as 〈◊〉 samuel did to eli. and we read that elisha though the eldest scholar , yet poured water on elias hands . we 〈◊〉 that john baptist sent two of his disciples on an 〈◊〉 to christ. and our saviour himself sent his disciples to make ready the passeover . at another time he commanded his disciples to provide a ship for him . he also sent two of his disciples ( when he was to ride into jerusalem ) to provide an asse for him . lastly , he sent them to provide victuals to eat . so that the duty of ministring belongs to a scholar . . the last is 〈◊〉 officium . our saviour being towards his end , giveth charge to one of his disciples , ( that he knew was able ) to maintain his mother . and not onely so , but after his death some of them brought odours to embalm him . some bestowed a tombe upon him , and some buried his body . so did the disciples of john baptist , they buried his body . and yet here ended not this 〈◊〉 officium , for after christs burial the apostle ; forgate not his memory , but spuke honourably of him . jesus of nazareth was a prophet mighty indeed and word before god and all the people . : shewing that death takes not this duty away from the scholar to his tutor , he ought to speak honourably of him after death . besides all this , there is a duty which all scholars owe to teachers , though they be not under their charge . if they be of that calling they are to honour them . sauls servant counted samuel an honourable man , and gamaliel was honourable among all the people . he was a teacher of the law , and not onely those under his charge , but all the people honoured him . these things being performed , that will come to passe which the apostle aims at , we shall have men faithful , such as shall be able to teach others , and the universitie shall breed such as shall be fit to serve the church and common-wealth . and indeed this was the end of the erection of schools and universities . . to bring forth men able to teach in the church . . men fit to govern the common-wealth . of which we are now to speak . chap. vii . of honouring spiritual fathers in the church . the excellency and necessity of their calling . four sorts of ministers in the church . . the thief . . the 〈◊〉 . . the wolfe . . the good shepherd , whose duties are . . to be an example to his 〈◊〉 . in himself . . in his family . the peoples duty answerable to this . . to use his talent for their good . rules for doctrine , and conversation . the peoples duty . . to know their own shepherd . . to obey and follow him . . to give him double 〈◊〉 . 〈◊〉 . . of maintenante . and first , of those that are to instruct and govern the church . these are called fathers . the apostle calleth himself a father and so they are called not onely by the church of christ , but by mitah an idolater . he hired a levite to be a father and a priest . the idolatrous tribe of dan use the very same words , they bid the levite to come and be their father . and because , as was said before , all paternity is originally in god , and from him communicated to christ , whose fatherhood towards the church is no other but as he is the onely priest and prophet of the new testament , and because god is fons omnis boni , the fountain of all good , therefore he must needs have this property of goodnes , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicative , that others may partake of his goodnes ; and therefore he made the world by creating it at the first , and not onely so , but by a second creation renewed and restored all by christ , into whom they that are mystically incorporated , are admitted to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that coestial city or corporation , where they shall be partakers of all that goodnes and glory , which is in god. and god having purposed to create the world for their purpose , made it with three divisions , or distinct places . . heaven to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or place of reward . . earth to be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worke house . and thirdly hell his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prison . to the end that men exercising themselves here in this world , which is the worke house , according to the grace received . and the talent given them , might either be rewarded with eternal felitity in heaven , or punisht with eternal misery in hell. so that the earth being made for a place of exercise , and heaven for a place of reward , the world was made for the church , and consequently all those 〈◊〉 〈◊〉 the natural to beget a holy seed ; and the 〈◊〉 also for education , and this last , the fatherhood of the prophets and teachers in schools and universities , are all of them ordained to prepare and fit men for this fatherhood in the church , and for the furthering of their paternal power in the work of the ministry , this being the principal paternity , and other fathers being but as pales and rayles to the 〈◊〉 , to keep all within their due ! bounds , thereby to set this worke the better forward . for we may see , that the apostle setteth them in this order , 〈◊〉 that christ did by his descending , his passion &c. was to this end . first , to gather together the saints ; which was to be 〈◊〉 . secondly by the work of the ministry , by which they being gathered , then cometh the third thing , which is , to build them up by faith , knowledge and vertue , as in verse . they being as s. peter calls them , living stones , and so consequently they are to be partakers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the growth or increase till they come to the fulnes of the stature of christ , being joyned togetherwith christ the head , here by the spirit , and hereafter by perfect fruition of his presence ; and this was the chief and great work of all other , for which all others 〈◊〉 ordained , for which schooles were founded , and the ministery ordained , and common-wealthes established . and therefore saint paul saith , let no man glory in men , for all things are yours , speaking of the church , things present , and things to come &c. and you are christs , and christ is gods. thus we seethe institution , ordination , and ( withall ) the end of those which be lawfully called to become fathers in the church , and what account we are to make of this work , seeing that families , schooles , and commonwealths were established , yea the whole world created for this which is effected by the worke of the ministery , the building up of the church . and it is the want of due consideration herein that hath brought that confusion and disturbance into the world , which we daily see . for whereas this ought to be the thing 〈◊〉 which we ought all anhelare , to breath after ; and the prophet sayes , that regeserunt nutritii & reginae nutrices 〈◊〉 , kings shall be thy nursing fathers , and queens thy nursing mothers , that is , of the church , and that their duty is nutrire , whereby the churches estate might be the more glorious . some according to ezeckiels princes , think , that when they are 〈◊〉 to high places , that the end for which they were so preferred is , but to soake in the broth , to live at ease , or to do what they list , as jezebel said , and all their care is but to have pacem in 〈◊〉 suis , peace in their dayes , and that outward peace , that invasions , tumults , and broyles may not hinder them in their ease and pleasures . and on the other side , when subjects are such as king david speaks of , men ( indeed ) made to be in honour , but become without understanding , that they know no other good but bonum sensibile , their bellies , tables , furniture for their houses &c. set their affections ( in the apostles phrase ) on earthly things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so make that commutation which our saviour speaks of , gain the world , and lose their soules , they would soon bring this purpose of god to none effect , if he laid not his helping to hand by this work of the ministry . and because they look onely at the 〈◊〉 sensibile , hence is their base account they hold of this ministery , and that because of the outward appearance by which they judge : we see , that after saint paul had given forth great words concerning the power of his ministery , that it was mighty through christ to cast down strong holds &c. yet as appears by his words after , the corinthians contemn all this , because they looked on things according to the outward appearance . in our saviour himself was al the fulnes of the godhead , this power was 〈◊〉 none so ful as in him ; yet because , as the prophet speaks , when he was seen , there was no beauty in him that he should be desired , in 〈◊〉 of the outward appearance . we see how he was handled on earth , scorned and 〈◊〉 by the 〈◊〉 and pharisees , and the rest of the jews , and by 〈◊〉 , and his men of war , they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set him at nought , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoff at him , so that this calling which god had so highly advanced , the world set at nought and scoffe at it . and so the prophets were used before ; for ahaziahs servants in derision called eliah the man of god , els why should he have called for fire from heaven to consume them ? and 〈◊〉 courtiers were likewise pleased to vent their scorne upon elisha : why came this mad fellow to thee . but in this point the comfort is , there is a good distinction observed by david , i will hope in thy name , saith he , for thy saints like it well , ( as the common translation hath it ) but the new ( which is better ) saith , i will wait on thy name , for it is good before thy saints . there is bonum coram sanctis , & bonum coram mundo , the saints have one thing good in their estimation , and the world another . the world would think it an idle humour in a man to praise god by siuging to him , but the saints like it well . so that it is not the good conceit a man hath of himself ( as the apostle speaks ) that shall help him , nor others commendations of him , but he whom the lord commendeth may comfort himself in gods approbation . we will now come to the particular duties of the minister . the apostl , e when he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things appertaining to god , he shews the end of the ministerie or priesthood of the gospel , viz. that he is to stand and appear for us in the things which concern god , or when we have to deale with god : therefore he saith , that the priest is taken from among men , that is , being fitted by education ( of which before ) he is selected out of the ordinary sort of men , and ordained for men in things pertaining to god , that is to execute the offices of the church in our stead before god. so that this being a place of honour , no man ought to thrust himself into the ministry , but to expect till he shall be thought fit , and be 〈◊〉 lawfully called . no man taketh this honour upon him , but he that is called of god as aaron . now gods calling is known by his gifts , wherby he fits men , by the talent he bestowes , which when we have , then we are inwardly called of god ; and then having the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the power to administer holy 〈◊〉 , by imposition of hands , as the apostle speaks , we are then outwardly called by the church . and being thus called , we are to performe the duties that belong to us , of which i shall now speak . the duties of the ministers of the gospel we shall finde set down in several places of scripture , as john . . tim. . tit. . from which we shall deduce them . in the tenth of saint john we finde four sorts of shepherds mentioned , three bad , and one good . . the thief . . the hireling . . the wolfe . . the good shepherd . . they are distinguished by our saviour . . by their calling , which is either lawful or unlawful . the thief hath no lawful calling , as the second and third have , for he hath no lawful entrance , he wants his inward calling , when he wants his talent to enable him , and then being admitted by savour of reward , he hath no outward calling , he comes in by vsurpation , which cannot give any man a right . and thus he that comes not in by the ordinary way setled in the church , comes not in by the door , nor according to christs institution ; for he that entreth not in by the door into the sheepfold , but climbeth another way , the same is a thief . of this sort gods speaks by the prophet , i have not sent them , yet they ran ; i have not spoken to them , yet they prophecied . there 〈◊〉 two wayes whereby such men creep in . first per gratiam by favour . secondly per munus , by gift or reward , both mentioned and prohibited in one verse . . per gratiam , by favour , is when a man is admitted either at the suit of some great man or friend , or for alliance or kindred sake : this is respecting of persons without regard to the qualities of the men , which in leo's opinion was very absurd , that men of quality should be neglected , and ignorant preferred . and this must needs be when any are admitted upon these respects ; multanos iniqua sacere cogit affectus dum propinquitatem respicimus , saith saint jerome ; when by affection or alliance we look on men , we are forced to do many things 〈◊〉 . but if we will follow saint chrysostomes rule , qui vult alterum ad officium sacerdotale pertrahere suf ficere non judico testimonium quod opinione collegerit , sed ut ejus 〈◊〉 qui eligitur , noscat diligenter , he that will make a minister , must not only go by opinion , but his knowledge of him . and the reason he gives is , qui ordinat indignos eisdem 〈◊〉 poenis , quibus illi qui indigne 〈◊〉 ordinati , he that ordains unworthy ministers , is liable to such punishment as the party is subject to which is unworthily ordained . . per munus , by reward is the other . the first must be the fault but of one that is , the admitter , this is the fault of two , of him that admits , and him that is admitted . . the bishop that by or for reward lets in any such , that ordaines such as have not the gifts of the minde , but the gifts of the hand . . to such as attempt to come in that way , saint ambrose denounceth this curse , lepram cum giezi a sancto se suscepisse credant elizeiore , qui gradum sacerdotalem se 〈◊〉 pecuniis comparare , let them be sure to have taken the leprosie of gehazi from the mouth of holy elisha , that think to obtain the priesthood by money . therefore it behoveth bishops , according to s. pauls 〈◊〉 to timothy , to take heed of cita impositio , lay hands suddenly on no man , neither be partaker of other mens sinnes : for ( as is said before ) he that brings unworthy men into the ministery , is accessory to the offences they commit , and liable to the punishment they deserve . this is the first thing , that there be a lawful entrance , by the door , a lawful calling , not a comming in at the window , like a thief ; for 〈◊〉 malo 〈◊〉 principto , difficile bono perficiuntur exitu , whatsoever hath an ill beginning can very hardly have a good end . god never blesseth the labours of such as come not in at the door . and saint augustine hath this observation ; diligendus est pastor , tolerandus est mercenarius , sed cavendus est latro . the good shepherd is to be beloved , the hireling to be tolerated , but the thief is to be taken 〈◊〉 of . . they are distinguished by another mark , which puts a difference between the other two , the hireling and the wolfe , and the true shepherd : for though they come in right , yet they want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that purpose and intention when they enter , which was in the apostle , and is in every true shepherd , thou knowest ( saith the apostle ) my manner of life , and my purpose &c. which is well 〈◊〉 elswhere to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a natural care of the 〈◊〉 , as if there were some that had spuriam curam , a bastard care . they that have not this purpose of heart , are called mercenarii , which have no care of feeding the flock , but of feeding themselves , and therefore when they see the wolf , they flec because they care not for the flock . their tooles or instruments , are as the prophet calls them , 〈◊〉 pastoris stul i , the instruments of a soolish shepherd , which the fathers terme forcipes & muletrum , a paire of sizers for the fleece , and a payle for the milk . and therefore when the flock is in any danger , they regard it not , but if there be the least danger of the milk or wooll , then they bestir themselves with the instruments of a foolish shepherd . the jews call them such as draw neer to the ark for the corban , for the offering box ; they cared not what became of the law , so the corban sped well . it was prophecied of the stock of eli , that they should say , put me into the priests office , that i may eate a piece of bread , and get a piece of silver , this was their end . abiathar a wicked man was of his seed , and was displaced by solomon , and zadok put in his room . and for want of this care of the flock it is , that others turne wolves , such as are all false teachers who for lucre or ambition , or some such sinister ends , pervert the truth , and instead of feeding the flock , poison them with heresies and errours contrary to the received doctrine of the church ; such , if a presecutor or false teacher come with authority , will flie , nay , as the apostle speaks , they will not onely fly , but also become wolves themselves , for of such he prophecied saying , that grievous wolves should enter , not sparing the flock . the apostle would have us to mark the issue or end of their conversation that speak the word of god to us . now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or issue , marrs all , it discovers the mercenary , and the wolf ; for if the wolf come , if persecution arise , either they will flie , as the mercenary , or turn wolves too , and help to worry the flock ; for even among your selves ( saith the apostle ) shall men arise teaching perverse things , such of you as have been shepherds shall turn wolves . so that whether he be for his belly , as the first , or degenerate to a wolf , as the last , they are both distinguished from the good shepherd . yet they are to be obeyed as pastors , because they come in the right way , obediendum est male , an evil man must be obeyed , though not ad malum , in that which is ill : of which before in the magistrate . but the end of these , is wosul acording to the prophet ; wo , unto the shepherds that feed themselves . ye 〈◊〉 the fat and cloth you 〈◊〉 the wooll , yee kill them that are fed , but yea feed not the flock . . the good shepherd is the last sort , who as he comes in the right way , math. . . so he is not to abuse his place after he is entred , as the evil shepherd doth , but to perform the duties of it , which duties are . . to shew his flock a good example . . to employ his talent for their good . . to converse with them , as he ought . he must be an example . he must lead the flock , as our saviour expresseth it after the manner of the easterne countries , who drave not their sheep before them , but the sheep followed them . the apostle describeth it more plainly by the word typus : he must be typus , as the iron that gives a forme to the mony by making an impression on it . as the iron hath the same forme in it , which it stampes on the coyne , so must the minister by his example , represent what by his doctrine he would have the 〈◊〉 to be . the same word is vsed in other places , it is used by saint peter , bidding such men to be ensamples to the flock . it was moses his order , in the first place the priest was to have 〈◊〉 integrity of life , and then vrim light or learning . and it pleased god to make it a signe of aarons cal . ling to the priesthood . that his rod was virga 〈◊〉 a fruit bearing rod , to shew , that the priest , when he uses the pastoral rod for government and discipline , must not be unfruitful himself , but must be an example in holy life , and good works , which are the fruits of the spirit . so was it in christ our prototype , as saint luke speaks , cepit 〈◊〉 〈◊〉 & docere , 〈◊〉 began both to do and to teach ; to do first , and to teach after . the like saint paul ( when he handleth this point ex professo ) tells both 〈◊〉 and titus , that a minister must be blamelesse by his example , without spot and unreproveable . so then he must be ex mplam or dux gregis , he must be typus , a pattern or example , he must do , and then teach . this example he may be two wayes . . in himself , which is as you see before in s. pauls direction to timothy , and titus , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without spot ; which hath relation to that in the law , no man that bath a blemish , or is mishapen in his body , of the seed of aaron the priest , was to come nigh to offer the lords offering . this was required under the law , to preserve the outward honour and dignity of the priesthood the better , and though in that regard it may be of moral use , yet withal hereby was typified , that innocency and freedom from all spiritual blemishes of sin which should be in the ministers of the gospel . they should be free from all spot , because no offence should be given ; that no scandal should be given to the weak brother within , nor to the adversary without . this made the apostle so careful to avoid not onely scandal , but all occasion of scandal , that when alms were sent to poor brethren , by the care of the apostles , he would not carry it alone , but would have one go with him , that there might be no suspicion of fraud , that so he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , provide things honest , not onely in the sight of god , but before men also , and that the adversarie might have no occasion to speak evil . therefore the disciples marvelled , when they found christ talking with a woman alone , because it was not his custom to do any thing which might cause slander or suspicion . thus much for the ge 〈◊〉 . we will now set the four vertues which the apostle requires to be in him , and the four spots which are opposit . . the first is , that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , temperans or continens , temperate and chast , whether in a married or single estate . the opposite to this is in tim. . . not to be content with one wife ; so continency or single life is the vertue : incontinency or polygamie the thing forbidden . . the second is , that he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vigilant , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not given to wine . the opposite is in the next verse , one given to wine , transiens ad vinum , a tavernhunter : for the lust of the body , and the pleasure of the taste , must both be qualified in him . . the next is , he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sober : which chrysostome distinguishes from the former , and is opposite , not to the inordinate desires of meat and drink , but to the passions of the soul , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , irascible , it moderates the passion of anger . the vertue required is mentioned , tim. . . mildenesse ; he must be no striker , not furious , but one that will bear injuries , and labour with meeknesse to reclaim those that erre . . lastly , he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grave and modest , of good behaviour ; which the councils refer to habitum , his apparel , gestum , his gesture , incessum , his gate , he must not be light in his behaviour . the opposite to which is , not to fly youthful lusts and light carriage . to these four , we must adde that which the apostle mentions , he must so carry himself , that he may have a good report of them that that are without ; for it is not enough to be commended by those of his own profession or religion , by birds of his own feather ; but so , that his very enemies may say , he is a man fit for this sacred calling , and may be converted by his example . . he must be an example in his houshold by his example ; for according to s. paul , he must rulewell his own house : which must be in points . . they must be brought up by him in the true faith . . he must keep them in subjection , that they be not unruly , but obedient ; for if he be not able to keep his own under , but that they will be refractory , it argueth , that he is either negligent , or remisse and fainthearted , and therefore unfit to rule the church . . lastly , he must make them examples of reverence , gravity , sobriety , and modesty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they be not accused of riot , surfet , and excesse . and in these two respects the pastor must be exemplum gregis . the duty of the people must be conformable and answerable to that of the pastor . if it be his duty to be typus gregis , a pattern to the flock ; it is the flocks duty to be antitypus pastoris , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pastors antitype , by following his good example , as the iron that gives the stamp , and the coyn stamped , have the same figure . they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , become imitators of them , as the apostle adviseth , remember them that have the rule over you , whose faith follow , &c. have an eye to them that teach , and imitate their example , ut domus presbyteri sit magistra disciplinae publicae , that the house of the priest be the rule of publick discipline . . the next duty of the minister , is the employing his talent , or the use of those gifts which he hath gotten in the schools ; for nemo accipit dona propter se , no man hath any gifts for himself onely ; but to use them , as 〈◊〉 by the parable of the talents . . he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able to teach others : now it is well observed that the verb docere , to teach , governeth two accusative cases : as in the prophet , quem doccbit scientiam ? whom shall he teach knowledge ? there is a quem , whom they shall teach , and a quid , what they shall teach . for there are many in these times , that have the quem , a people to teach , but not scientiam ; many are teachers , but want the knowledge to teach : these were never sent by god. it is strange what hatred god did beare to the asse . he would have the 〈◊〉 born of all creatures to be offered , but the foal of the asse might not come within the sanctuary , but the neck of it was to be broken . hesychius and others , interpret the asse to be illiteratum , the illiterate man , and surely he that is such ought not to come into the lords sanctuary . the prophet saith in the person of god to such , because thou hast rejected knowledge , i will also reject thee , that thou shalt be no priest to me . and moses saith of the levites , they shall teach jacob thy judgements and israel thy law. and the prophet saith , the priests lips should preserve knowledge , that is , he should have ability to teach . aquinas , and some of the latter schoolmen , handling the question , what is meant by ability to teach , distinguish between competentem , & eminentem scientiam , competent and eminent knowledge , and resolve that a pastor must have competentem scientiam at least , though not eminentem . now what this competens scientia is , the apostle determines in one place , tit. . . viz. he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able to hold fast the true doctrine , when any heretick shall seek to take it from him : and this he must do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by learning . . he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able to exhort and comfort . he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able to confute and convince all gain-sayers , and opposers of the truth , and this is the comment on that place , as i take it . now unto this is opposite a novice . he must not be a novice that enters into this ministery ; but as the apostle elswhere saith , he must be nourished up in the words of faith and good doctrine : and after his ordination he must not rest there , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proficere , study more and more , and stir up his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , till they burn brighter , stir up the gift of god which is in him . and the practise of this is that which getteth him honour : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that labour , are worthy of double honour , by putting their gifts to use . he must preach the word in season , and out of season ; and that upon necessity ( as the apostle tells us ) for , vae mihi nisi evangelizavero , woe unto me if preach not the gospel : yet we must know that the apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be instant in season and out of season , is not meant , as people would have it , as if a minister must preach continually , or when soever the people will : but as in season is upon ordinary dayes and occasions , so out of season is upon extraordinary occasions , when the necessity of the church requires : when either some great calamity , oraflliction , or benefit calls upon us ; not ( as some would have it ) to make the duty of the pastor infinite ; for it is one thing to be instant , and another thing to preach : a man may be instant , and yet not preach alwayes . . concerning the manner of doctrine , there were three faults ( mentioned by the apostle ) crept into the church . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desire of novelties or fables , which ariseth out of a fulnesse in men , that they cannot abide to hear a thing often , but must have novelties ; another jesus must be preached to them . . the next is curiosity about questions of no profit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they will have high points or unprofitable handled , in which they are so intangled , that they cannot get out , and neglect practical points . . the last is pruritus aurium , itching ears , a desire to hear a declamation out of a pulpit , to hear a sermon with fine phrase , pleasing the ear , but doing the soul no good . against all these the apostle prescribeth a form . . that they teach sound doctrine that cannot be condemned . it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sound and sincere , not corrupt with fables or false doctrine , and they must not strive about things that profit not . . against the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he prescribes , that as his doctrine must be sound and true , so he must teach those things , qua sunt bona & utilia hominibus , good and profitable unto men . . against the third , though he must not affect the pleasing of itching ears , by too much nicenesse about words , yet . his matter must be such as that he need not to give place , in regard of the stuffe , to any , and that the expression be grave and decent , not light nor neglected . the apostle saith , that 〈◊〉 he were rude in speech , yet not in knowledge . , and for keeping of his auditors together 〈◊〉 must have vetera & nova , both new and old , not new doctrine , but new wayes of expression : the doctrine may be al one , yet the manner of delivery may be diverse , he must have new parables , new arguments . . he must have a perspicuous and methodical way , an orderly delivery , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a cunning workman , rightly dividing the word , which as the apostle saith , is like a two edged sword . preaching must have two edges ; for it was a fault complained of by s. augustine , against preachers of his time , their preaching had but one edge , and the back did as much harm as the edge did good ; they meet not with two extreams , as when they speak of obedience , they so speak of it , as that they would have a man never to disobey : and when they speak of peace , they seem to take away all differences , though the cause be just , and necessary , as if we must be at peace with the wicked . lastly , he must deliver that he speaks with authority , gravity , and modesty , knowing that the word is not his own , but the everlasting truth of god. . the next point after doctrine is exhortation . and in this there is a common 〈◊〉 , that teachers are impatient of their hearers amendment , if they tell them of their 〈◊〉 twice , and they amend not , they give over , whereas the apostles counsel is , to exhort with al long-suffering and doctrine . they are to convince the judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with doctrine , and then with long-suffering to expect their conversion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , waiting if god at any time will give them repentance . . they must first arguere , prove the fault , and then redarguere , reprove the person ; not as the common fashion is , first reprove , and then prove . now in 〈◊〉 of the persons to be reproved , these rules are to be observed . . if the person be onely drawn into a fault by infirmity , then to reprove in meeknesse and humility . galat. . . . if it be done in contempt , then to rebuke him , ( as the apostle directs ) with all authority . . if he be slow of nature : then to rebuke him sharply and roundly . . if he sin openly , if a publick sault be commited , then rebuke him openly , that others may fear . . for disproving or confuting the adversary , in w ch there are ends to be aimed at . to convince him , and so stop his mouth if it may be . . if that cannot be done , yet to confound him and make him ashamed . . if not that , yet that he may condemn himself , his conscience may tel him that he is an errour . . if yet he persist , then however his folly will be manifest to all men by reproving him , hereby others may be warned to take heedof him . the application of all this may be gathered from what we finde in ezekiel and zacharie against the evil shepherds , whose properties are by them described , opposite to those which s. paul requireth in a true shepherd , and from all of them we may gather how a good pastor ought to apply himself to the several necessities of his flock ; of which some are infirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weak spirited , these must be comforted ; some are broken hearted , and these he must binde up ; some he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weak persons ; novices that have not 〈◊〉 overcome their corruptions , these must be upholden and borne withall ; some are depulsi , strayed away , which are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unruly men , and these must be admonished , that they may hear of it ; or such as are led away into heresies and 〈◊〉 , and these must be sought out and reclaimed . . the next point is concerning his conversation with other men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for herein likewise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that communication of spiritual things , which people have from their pastor : it is not only in doctrine , and sacraments , but also in his conversation with them . wherein he must be , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hospitalis , given to hospitality . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very friendly to all that are well given . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just dealer towards all ; and because there may be summum jus , rigour of justice in holding or exacting his own , therefore he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no brawler , and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , patient , or rather one that is equitable , and stands not upon strict right ; the opposite to which is forbidden by the apostle , who saith , he must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , self-willed or obstinate , that will not remit or yield any thing . and because questions of right are usually about temporal things , therefore in order thereto , he must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lover of money , so as to intangle himself in worldly matters that he cannot attend his calling , nor one that seeks them by unlawful gain , he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and thus much for the pastors duty . . now the duties of the people to the pastor , are . . they must be ( according to the mark of true sheep , set down by our saviour ) as sheep knowing their own shepherd , and able to discern him from a stranger . and thus knowing him , to keep within his fold , and not to wander after other shepherds . they must ( as the apostle speaks ) know them which labour among them . for it is a great disheartning to a minister , that though he take much pains with his flock , yet 〈◊〉 they hear of another , that is 〈◊〉 lingua 〈◊〉 , hath a voluble 〈◊〉 , though he have onely 〈◊〉 verborum , the froth of seeming good 〈◊〉 , and little substance , yet the last shall be preferred , and they will 〈◊〉 their own and follow the other . they must not give 〈◊〉 to 〈◊〉 and 〈◊〉 , and be seduced by them to the by-paths of errour . . the second duty is obedience to their pastor , whether it be by following him , as our saviour , speaking of the good 〈◊〉 , saith , the sheep follow him ; or by being perswaded by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the word 〈◊〉 ) which is , when they professe they will submit to be ruled in their judgement and practise by him , and withall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , submit or give place , though they be not perswaded , till they be better perswaded ; when they will suspend their own judgement , till they be better informed ; for without this the other is but 〈◊〉 obedience . for he that said he would not go , and yet afterward went , did hisfather more honour , then he that made as ifhe would go , but did not . to follow a pastor therefore is another thing , then to professe and say we will follow him ; there is more required , viz. to follow him in our practise , and to submit our judgement to his , knowing that he is 〈◊〉 over 〈◊〉 by god , to direct and guide us in matters of our souls : discentem opotet 〈◊〉 ; it is true in all arts and sciences : and if we will be scholars in christs school , we must not 〈◊〉 our judgement to the judgement of the church , but submit thereto , and to our own pastor in special , unlesse it appear evidently that he is in an errour , ( which may 〈◊〉 be known ) 〈◊〉 without this , we can 〈◊〉 obey or follow in our 〈◊〉 . it is most true which s. augustine saith , pertinet ad nos cura , ad vos obedientia , ad nos vigilantia pastoralis , ad vos humilitas gregis ; the care belongs to us , and obedience to you , pastoral watching is ours , the humility of the flock is 〈◊〉 . when 〈◊〉 was 〈◊〉 in moses his room , he was to come to eleazar the priest : and at his word he must go out , and at his word he must come in , for eleazar must ask 〈◊〉 of god for him . this was gods order which was never 〈◊〉 . though now it be neglected : and though men ask the counsel of the lawyer for their 〈◊〉 , and of the physitian for their bodie , and follow their directions , yet the minister is not thought fit to 〈◊〉 them for their fouls , but here every one can give counsel as well as the minister . . they must give the minister honour , double honour . they which labour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which take extraordinary pains in the word and doctrine ( for the emphasis lies in that word ) let them be counted worthy of double honour , 〈◊〉 the apostle . . the honour of reverence , which extends both to our judgement and 〈◊〉 . in our judgement , by having a reverent 〈◊〉 of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , phil. . . honour them highly ; and then in our affection , a singular degree of love is due to them , the apostle saith , they must be 〈◊〉 highly in love . we beseech you brethren to know them which labour among you , and are over you in the lord , and 〈◊〉 you , and to esteem them very highly for their works sake . . the honour of maintenance . let him that is taught in the word communicate to him that teacheth in all good things , faith the apostle . god threatens in zachary , that whereas he had broken one staff , if the 〈◊〉 wages were not 〈◊〉 , he would break both , and what can then follow in the church , but barbarifine and ignorance , and by consequence epicurisnie and atheisme . when men are sick , they can send for the minister to comfort them , then they think of heaven , when they must leave the earth , but when they are recovered , there is no 〈◊〉 use of him , or when they are in health , they regard him not . it is well expressed by the prophet , when there were great droughts or rains , or 〈◊〉 weather , they remembred god and called to him , but when they had what they desired , when they had got in their corn & wine , they rebelled against him but god protests against this dealing , he wil not be so mocked remember me in the dayes of thy youth , and in thy wealth els 〈◊〉 shalt have no answer of me , when the evil dayes come . s. augustine commenting upon the words before recited [ they which labour in the word and doctrine , let them be counted worthy of double 〈◊〉 ] saith , scilicet 〈◊〉 〈◊〉 〈◊〉 obediant , & exteriora 〈◊〉 〈◊〉 , 〈…〉 sed et terr . 〈…〉 . this double honour is not onely to obey in spiritual things , 〈◊〉 〈◊〉 to them in temporals . for good 〈◊〉 of the word ought not to be 〈◊〉 with high honour onely , but with earthly 〈◊〉 too . that 〈◊〉 may not be 〈◊〉 sad and 〈◊〉 in the want of 〈◊〉 to 〈◊〉 their charge , and may also 〈◊〉 in their 〈◊〉 obedience in 〈◊〉 matters . 〈◊〉 not ( saith saint 〈◊〉 ) that they which minister about holy things , 〈◊〉 of things of the 〈◊〉 , and they which wait at the altar , are 〈◊〉 with the altar , even so hath the lord 〈◊〉 , that they which preach the 〈◊〉 , should live of the 〈◊〉 . 〈◊〉 is 〈◊〉 ordinance , not our benevolence . we are not at our liberty , but tied to it by 〈◊〉 ; and the minister hath power from god to demand it 〈◊〉 his own . and thereupon it is that saint 〈◊〉 speaking of saint 〈◊〉 in this very point 〈◊〉 , 〈◊〉 〈…〉 surpata , sed 〈◊〉 , that though the apostle chose rather to work with 〈◊〉 〈◊〉 , and did not require milk from his sheep , yet he told the 〈◊〉 that he had power to have taken it , and that his fellow apostles vsed this 〈◊〉 , not as usurped , 〈◊〉 as given them , 〈◊〉 by god. and 〈◊〉 it 〈◊〉 but reason , 〈◊〉 〈◊〉 〈◊〉 apostle saith , if we have so vn unto you 〈◊〉 things , is it a 〈◊〉 thing if we reape your carnal things . but to conclude this point . the 〈◊〉 of 〈◊〉 〈◊〉 honour performed is from the want of 〈◊〉 . it was saint 〈◊〉 hope of the corinthians , that when their faith 〈◊〉 , his means would be 〈◊〉 . and so 〈◊〉 it be of ours , if your faith encrease , we shall be crowned and 〈◊〉 , and where this is wanting , we cannot expect it . concerning the difference of bishops and 〈◊〉 , that they are 〈◊〉 orders , and that the bishop is superiour not 〈◊〉 〈◊〉 , but 〈◊〉 , and that by divine right , the reverend author hath fully proved it in his 〈◊〉 to 〈◊〉 〈◊〉 first in latine , and lately translated into english , wherein any 〈◊〉 man may finde full satisfaction . and 〈◊〉 the power of the priest or minister of the gospel in binding and loosing , read a learned sermon made 〈◊〉 the author on this subject , on john . . published among his other sermons . chap. viii . of fathers of our country , magistrates . the dutie of all towards their own country . god the first magistrate . magistracy gods 〈◊〉 . power of life and death givento kings by 〈◊〉 , not by the people . addition . . that regal power is 〈◊〉 from god , proved out of the authors other writings . the 〈◊〉 of magistracy . 〈◊〉 to preserve true religion . . to maintain outward 〈◊〉 . magistrates 〈◊〉 to shepherds in three respects . the 〈◊〉 of the 〈◊〉 power , via of kings , and of inferiour officers . the duties ofsubjects to their prince . after the fatherhood of the church , order requireth , 〈◊〉 〈◊〉 〈◊〉 of those , whom even nature and the heathen by the light of 〈◊〉 have reputed and termed patres 〈◊〉 , fathers of the country ; which are 〈◊〉 . 〈◊〉 which sort the chief ( as hath been shewed ) are in scripture called fathers , as 〈◊〉 , and the women mothers , as 〈◊〉 , a mother in israel . and because their 〈◊〉 is pater 〈◊〉 , god hath commended the countries care especially to every 〈◊〉 . for this end it was , that when god commanded 〈◊〉 to leave his fathers house , he gives the country precedence , and sets it before kindred and fathers house : and we see what tears the people of god shed when they 〈◊〉 carried out of their own country into a strange land , and when 〈◊〉 〈◊〉 required them to sing the lords song in a strange land , 〈◊〉 would not . and 〈◊〉 hearing of the misery of jerusalem and his country men , sate down and 〈◊〉 . on the other side , when the lord 〈◊〉 again the captivity of 〈◊〉 , when the people were restored to their country , they were so over joyed , that they seemed to be in an extasie , they were like to them that dreame , they would scarce beleeve that which they saw . and indeed a mans country and the good of it being bonum totius , every mans good , a general blessing , it ought to be preferred before bonum partis , a particular good ; every man , especially the prince and magistrate ought to have a chief care over it . we see , that when the body is in danger , men are willing to endure the 〈◊〉 of a member , opening of a vein , or scarifying , for the health of the whole we may see this care in the very heathen , both in word and deed , as first what they say in matter of profit ; unicuique pluris facienda est vtilitas communis , quam propria , the common benefit is to be regarded before a mans peculiar commodity . and for matter of danger ; 〈◊〉 saluti privata 〈◊〉 est postponenda , private safety is to be negelected , when the common comes in competition . and they go a little further , that men are tied in such an obligation to their country , ut nemo 〈◊〉 parem refert gratiam , etiamsi vitam impendat , a man can never be grateful enough to his country , though he lose his life for the good of it . and this they made good in deed as well as in word : as appeareth by 〈◊〉 king of athens , that to save his country from the conquest of the dorians , willingly lost his life : and by horatius cocles , that to save rome from porsennas army adventured his life to the admiration of all ages . this being their maxime in this point , pro patria 〈◊〉 honestius ducitur , quam vivendo patriam & honestatem deserere , that it was far more honourable to die in a good cause for the country , then by living to leave the country and honour both . now concerning magistracy it self , we finde it to be properly and originally in god , and that he exercised it by himself at first immediately , as we may see in three several cases . . in judgeing the angels that kept not their first state . . in sentencing adam , eve , and the serpent . . in the doome of cain for murdering his brother . all which make it evidently 〈◊〉 , that magistracy properly is gods own prerogative . afterwards it came to man by gods institution and ordinance , omnis enim potestas a deo est , there is no power but of god. when cain had been censured by god for his cruel fratricide , and ( as the text saith ) went out 〈◊〉 the presence of the lord ( his native country ) and began to encrease in his 〈◊〉 , he built a city , and the first that we read of , and his posterity encreasing and inventing arts , they began to 〈◊〉 common-wealth in it . lamech , by reason that his sons jubal and tubal were inventers of arts useful for the common-wealth , grew to that insolency , that he would beare no injury at any mans hands , but would be his own judge , and oppresse others at his pleasure . this city of cains , where lamech and his sons lived , made the godly first to band themselves together , and to take order for their defence ; for after enos seths son , when seth also began to be generative , and to encrease , they made open profession of the name of god , being a distinct body by themselves ; so that here was city against city , and this was the first occasion of civil government . and indeed 〈◊〉 potestas the 〈◊〉 power had been sufficient to have governed the whole world ; but that ( as the prophet speaks ) some men in processe of time were like the horse and mule , whose mouthes must be held in with bit and bridle , which produced another larger government , which should be more powerful to rule such kinde of unruly people , which was by giving 〈◊〉 vita et necis , power of life and death to one man , which because the people could not give , for 〈◊〉 est dominus 〈◊〉 〈◊〉 , no man hath power over his own life , and therefore none can give that to another , which he hath not in himself ; therefore it is , that god , who hath absolute dominion and power of life and death , put the sword into the hand of the supreame magistrate , and appointed that the people should be subject to him ; which was wel liked by al upon this ground , 〈◊〉 timere unum quam multos , it is better to feare one , then many . better one wolf then many , to put mans life in continual hazzard . and now came in magistracy with power of life and death , to be gods own 〈◊〉 . for when after the flood people began to multiply , and that god foresaw that wickednes would encrease among men , even to cruelty , he made an 〈◊〉 for magistracy , and gave the sword into one mans hand , to execute vengeance , and to do justice , 〈◊〉 shedding his blood , that 〈◊〉 the blood of other men : which power of life and death , we do not finde to be granted by god before the flood . and soon after we , read that melchisedech ( whom diverse writers agree to be sem ) took upon him the title and power of a king , to defend gods people from nimrod and his fellow hunters . this power of life and death , manifestly proves , that 〈◊〉 never had nor could have their power from the people , or from any other but from god alone . and that this was the positive 〈◊〉 of this learned author , is manifest by his late and accurate sermons , perfected by himself , in many of which he expresly proves this point , and purposely insists largely and learnedly upon it : especally in his sermon upon pro. . . by me kings raign p. . &c. which is nothing else but a large tract upon this subject . among other things he speaks thus . per me regnant , and that is not per se regnant , another person it is besides themselves , one different from them . and who is that other person ? let me tell you first , it is but one person , not many , per me , is the singular number , it not per nos , so it is not a plurality , no multitude they hold by . that claime is one by per me , one single person it is , per quem . the other a philosophical conceit it came from , from those that never had heard this wisdom preach . in this book we finde not any soveraigne power ever seated in any body collective , or derived from them . this we finde , that god he is king. that the kingdoms be his , and to whom he will , he giveth them . that ever they came out of gods hand by any per me , any grant into the peoples hands to bestow , we finde not . this per me , will bear no per alium , besides ; he that must say , per me reges , must say per me coelum & terra . after he saith . there is a per of permission , as we say in the latine , per me , but you may for all me ; but this per we utterly reject , for though the latum per may beare this sence , yet the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will by no means , the phrase , the idiom of the tongue will in no wise endure it . how take we per then ? what need we stand long about it , having another per , and of the same person to pattern it by . omnia per ipsum facta sunt , saith saint john , and the same saith solomon by and by after in this chapter . then as by him all things made there , so by him kings raigne here . the world and the government of the world , by the same per both ; one and the same cause institutive of both . that was not by bare permission , i trust , no more this . per ipsum , then , and if per ipsum , per 〈◊〉 , quia ipse est verbum . for how were they the creatures made ? dixit & facta sunt , by the word , by him . and how these kings ? by the same ego dixi ; even by the same , that he himself , dixit 〈◊〉 , domino deo as he then ; they . and so doth christ himself interpret , ego dixi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word came to them . and what manner was it ? saint paul telleth us it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance , a word of high authoritie , the imperial decrees have no other names but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this now then is more then a per of permission , a per of comission , it is a special warrant , an ordinance imperial , by which kings raigne . — expressed by his word : his word onely 〈◊〉 nay his deed too , his best deed , his gift , dedi vobis regem : gift of grace , as even they acknowledge in their stiles , that gratia dei sunt quod sunt . given by him , sent by him , placed in their thrones by him , vested with their robes by him , girt with their swords by him , annoynted by him , crowned by him . all these by him 's we have toward the understanding of per ●m , so by him as none are , or can be more . — by him , nay more then by him — there is not by in the hebrew , and yet the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that in true and exact propriety rendred is not by me , but in me . the meaning is , that they are first in him , and so come from him . and yet so from him as still they be in him , both corona regis , saith esay , and cor regis , saith solomon , their persons and estates both in manu domini . and in him , as he saith , my father in me , and i in him , so they in him , and he in them . — for as it is true , they raigne in and by him , so it is likewise true , he raignes , in and by them — he in them as his deputies , they in him , as their author and authorizer . he by their persons , they by his power . — now i weigh the word reges , what ? any by him ? any in grosse qualification ? what without any regard of religion at all ? sure if none but true professors had been here 〈◊〉 , it must have been but per me rex , for none but one , but this solomon , was then such , of all the kings of the earth ; but in that it is reges , the holy ghosts meaning is , to take in all the rest . hiram , and pharoah , and hadad , they are in too , in this reges : for where the scripture distinguishes not , no more do we , be their religion what it will , by him they are . but what if they take too much upon them , ( corahs exception ) then it is dedi vobis regem in ira , saith god by the prophet . angry i was when i gave him , but i gave him though ; per me iratum , it is but per me still . but this onus principis , say they in the prophet , how may we be rid of it ? is there any other per me to go unto , to deprive or depose them ? sure where the worst is reckoned that can be of them , clamabunt ad dominum , is all i finde . no per to do it but he . by him , and by none but him these be ; by him , and by none but him , they cease to he . in nature every thing is dissolved by the same means it came together . in law , 〈◊〉 and destitution belong both to one . in divinitie , the prophet in one and the same verse saith , dedi vobis regem , ( in the forepart ) and with one breath abstuli 〈◊〉 , in the latter ; so both pertain to him . dominus dedit , dominus abstulit ; and for this new per me , we argue from the text . he makes no king we know , and as he makes none , so he can unmake none . — it is 〈◊〉 true , that the main frame of government , the first raising of it , could be by none but this per me . but i 〈◊〉 upon particulars rather ; wherein any that shall but weigh , what difficulties , what oppositions be raised , what plots and practises to keep reges from regnant , those from it whose of right it is , shall be forced to confesse , that even by him they have their first entrance . take him , 〈◊〉 next 〈◊〉 solomon , and he that shall mark adonijahs plot , drawing the high priest , abiathar , and the general of the field joab , into a strong faction against him , shall finde , solomon was bound to acknowledge . that per me , he came 〈◊〉 if he will not , adonijah himself will , he was forced to do it . that the kingdom was turned from him , and was his brothers , for it came unto him ( even per me , ) by the lord. this confession of his is upon record . . king . . — if per me reges be from christ , from whom is the other per me rebelles , per me regicidae , from whom they ? if by me kings raigne , be christs ? by me kings slain , whose per is that ? that per cannot be the per of any , but of christs opposite ; who is that ? quae conventio christi & belial ? what agreement hath christ , and belial ? there he is , you see whose brood they be , that go that way even belials brood . he out of his 〈◊〉 against per me , can neither endure reges nor regnant , but stirs up enemies against them both , both reges and regnant . against 〈◊〉 , regicidas , to assault their persons : against regnant , rebelles , to subvert their 〈◊〉 . this and much more to this purpose we may read , learnedly , and elegantly , in that sermon , the like we may finde in his other sermons , as in that on chr. . . touch not mine anointed . p. : . &c. . and in many other places . as we have shewed the original of magistracie , so we shall adde somewhat briefly of the ends of it : which are two . . the chief end of 〈◊〉 is , to preserve religion and the true worship of god , ( as was shewed before ) that men may live together in all godlines and honesty . therefore abraham not finding this in caldea , where he was pars patriae , one of the country , chose rather by divine warrant to leave his country and kinred , and sojourn in a strange land . and this end is intimated , when israel , being under a heathen king in egypt , one that knew not jehovah , desired to leave egypt , and to go and serve god in the wildernes . the want of this end made the priests and levites leave their country and their possessions , and depart from jeroboam to judah and jerusalem , because jeroboam had 〈◊〉 religion , and cast them out from ministring in the priests office before the lord ? and because this is the chief end of all magistracy , god appointed , that the king , as soon as he was settled in this throne , should have a copy of the law to read , for his direction in the exercise of his office . when this end therefore cannot be had , where true religion is not maintained , à man may leave his country , and live elsewhere , where it may be enjoyed . . after this comes in a second end , outward peace and 〈◊〉 , that as the apostle speaks , we may lead a peaceable and quiet life . hence is the magistrate called a pastor or 〈◊〉 ; it is true , the minister is called a pastor , and much ado there is , in urging thereupon , great and extraordinary pains and diligence in him about his flock ; but seeing the title is as often or ostener given to the magistrate , it is strange , that there should be no such diligence required of him ; for we finde , that the metaphor is given first of all to the 〈◊〉 , as to joseph and david in 〈◊〉 , and generally to all rulers , who are to be set over the people , that they be not as sheep without a shepherd . now this 〈◊〉 implies three things required in the magistrates office . . to gather and keep the sheep together , for their 〈◊〉 safety against wolves , that they may not stray : and to this end to provide them good pasture , where they may seed together . . because there may be dissention among the sheep , and as the prophet speaks , there are fat and lean cattel , and the fat do thrust with the side , and push the diseased , and having fed and drunk themselves , do trample the grasse , and trouble the water , that the lean sheep can neither eat nor drink quietly , therefore the shepherd must judge between them . i will set up a shepherd over them , and 〈◊〉 shall feed them , even my servant david . so that , to keep the fat from hurting and oppressing the lean within the fold , that all may feed quietly , is the second part of the shepherds office . . because there is a wolf without the fold , an outward enemy , therefore the shepherd must watch and protect the sheep against the wolf , as well as against the great goat ; that is the third part . all these are to be in the magistrate , and they depend 〈◊〉 follow upon one another . . princes and rulers must feed the flock and not themselves onely , they are 〈◊〉 〈◊〉 , nourishers of the church . . they must procure peace at home , by protecting the weak against the strong , administring justice equally . . they must keep out forreign invasion , protect them against forreign enemies , as appears in the example , regis non boni , of none of the best kings , saul ; he takes care , 〈◊〉 quid sit populo quod fleat , that the people have no cause to weep , that they be be not di quieted by nahash the ammonite , &c. thus we see the ends of magistracie . now for the duties . of the duties of subjects to their princes , read a learned discourse of the author in his sermon on proverbs . , , . fear god and the king , &c. as also what caesars right is , which is due from the people , on matth. . . give unto caesar the things that are caesars , &c. and for the excellency of regal government , and how great a blessing it is to the church , and what miseries and confusions follow where it is wanting , see the authors sermon on 〈◊〉 . . . in those dayes there was no king in israel , &c. . as there was 〈◊〉 in the ministery , by unlawful entrance and intrusion into that calling , so is there also in the magistracy . it is said of the people of laish , that they lived carelesse , because they had no magistrate . therefore the danites fell upon them and slew them , and usurped authority over them . but to prevent this , men are not to take upon them a government 〈◊〉 ; for as our saviour in the 〈◊〉 of the ministerie said , i am the door : so in the case of magistracy he saith , per me reges regnant , by me kings reign , and princes decree justice . if once it come to that which god speaketh by the prophet , regnaverunt , sed non per me , they have set up kings , but not by me ; they have made princes , and i knew it not : if once god be not of their counsel , and they assume this honour to themselves , not being called of god ( as the apostle speaks ) or ( as the prophet ) take to themselves horns , [ that is power ] by their own strength , these are usurpers , not lawful magistrates . an example we have of an usurper in abimelech , and of his practises to get a kingdom . . he hireth lewd and vain persons , . maketh himself popular , and . committeth murder , even upon his brethren : and those that had right to it , he either took out of the way , or drove away for fear . for these are the three practises of usurpers , as jotham tells them in his parable . this then is the first duty of a magistrate , to come in by a just and right title , not to usurp . . in the next place , being rightly setled in charge by god , we must consider the division which s. peter makes , into . either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king , whom he calls 〈◊〉 : or . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are under officers appointed by him , as captains in time of war , and judges in time of peace . god gives the reason for under officers to moses , because one man is not able to bear the 〈◊〉 alone . and the very same reason doth jethro give to moses , when he advised him to take under officers to help him to judge the people . so did moses to the people ; when the people were multiplied , he confest he was notable to hear all causes himself . now concerning under officers , this rule must be observed ; that there be no more of them then is necessary ; that the 〈◊〉 of them exceed not so , as that they be a burthen and clog to the common-wealth . we see in nehemiahs time , that it was not the supreme magistrate , but the under officers that dealt hardly with the people . the more of them , the more fees were exacted , which becomes gravamen reipublicae , a grievance to the common-wealth , the people cannot bear it ; and therefore is it neither safe , nor stands it with the policy or justice of the 〈◊〉 to admit too many of them . . the peoples duty about the election of the king or supreme magistrate ( where he is elective and not by succession ) must be such , as quem dominus deus 〈◊〉 elegerit : thou shalt choose whom the lord thy god shall choose . according to the same rule must be the 〈◊〉 of inferiour officers : if the choice be made otherwise , it is vitious for the manner , but not void ; multa tueri non debent , quae facta valent . bathsheba urged many reasons to david to declare her son solomon to be his successor , and david nominated him : but it seems it was not so much by her perswasion , or his own affection , but in a solemn assembly of peers , he gives the main reason , that as god had formerly chosen himself before all the house of his father to be king over israel , & judah : so had god likewise of all his sons chosen solomon to sit upon the throne of the kingdom . and indeed the choosing of a man for his gifts , is all one , as if god himself had chosen him . after these two , david and solomon , god appointed their 〈◊〉 to succeed and sit on their throne . . the next rule is , the person to 〈◊〉 chosen king , or an officer of a king , is to be one of the nation , and not a stranger : and the reasons are . . because he will be best affected to the people among whom he is 〈◊〉 . . because he is better experienced with the laws and customs of the nation , then a stranger can be . . he best knows the temper of the people , as paul spake of agrippa , in that respect a fit judge . for the particular and proper duties and qualifications in a prince , they are these . . he must not be affected to egypt , that is , to a false or contrary religion , he must be sound in religion . . not given to pleasures , especially the pleasures of wine or women . solomons many wives made him lay many burdens and charges on the jews , which when they could not perswade rehoboam to lighten , they rebelled against their king first , and against god afterward ; and at length were captivated . . nor a 〈◊〉 of silver and gold , in the same verse in deuteronomie , not covetous ; onely he must be 〈◊〉 careful as the heathen directs , to lay so much together , 〈◊〉 amicos beneficiis obstringere , ac indigentibus suppeditare , bene merentibus remunerare , & inimicos jure 〈◊〉 : by good turns to binde his friends to him , to relieve them that are in want , to reward the well-deserving , and revenge himself upon his enemies . . which is first to be done , because it includes all the rest , assoon as he is setled in his throne , he must provide a copy of the law ; out of which he must learn. . to fear god. . and to see it practised , first by himself , and then in his court , and lastly , by all the countrey . . he must learn to be humble . . to do justice to the people , and then his throne shall be established for ever . saul being made king had another heart given him . samuel . . this god gave him when he came among the prophets . gods counsel to kings is , be wise now , o ye kings . this wisdom religion teacheth , and it prevents honours , and riches , and pleasures , from drawing aside the hearts of princes . he that is thus qualified is meet for a kingdom . . being thus elected and qualified , and placed in his 〈◊〉 , he is to know , that he is not there by his own power , but as we see the stile runneth , caesar dei gratia , & permissione 〈◊〉 , by gods favour and permission . and whereas the law makes this distinction of power , there is potestas arbitraria , an absolute power , and potestas delegata , a power delegated by another , he is to acknowledge , that 〈◊〉 hath onely 〈◊〉 delegatam from god , the other is invested in god alone : he is the king of kings , lord paramount . per me reges regnant , by me kings reign , saith 〈◊〉 . the king mustconfesse with the centurion ; i am a man under authority , though i say unto one go , and to another come , and they both obey me : 〈◊〉 he said , i am under claudius lysias , he under foelix , foelix under the emperour , and god over rules us all . and this even the heathen did see . regum in proprios , reges in 〈◊〉 imperium 〈◊〉 jovis ; the government over the people is in kings , and over kings themselves in god alone . i have said , ye are gods , saith god by king david , in respect of the government of men ; therefore they must rule as 〈◊〉 god himself ruled personally upon earth ; and how is that ? if he did vouchsafe to keep the power in his own hand , he would rule by his word . princes then must rule according to this word , they must make no laws contrary to this : and because perfect skill in the word is hardly to be expected in princes , but in those at whose mouth the law of god must be sought , viz. the priests , therefore the prince is to receive direction at the mouth of eleazar . and this is his first duty . the peoples duty answerable to this , is to acknowledge , that a king is gods deputy , and to submit to his authority , which is done by gods touching the heart ; for obedience proceedeth from the spirit of god , as well as power from god. our 〈◊〉 gives a good rule in this . for there were two 〈◊〉 of people in jury , one that made made an insurrection with theudas against caesar , about 〈◊〉 , he and his followers would acknowledge nothing due to caesar , 〈◊〉 〈◊〉 , spirits of opposition . and secondly , there were spiritus aulici too , herodians , that would have 〈◊〉 to have all , even the things that were gods. and these men came to christ , with the scribes to tempt him . is it lawful to give tribute to caesar , or not ? they would try which side christ would joyn to ; but he goes in a middle way : he condemns the seditious party that denied caesar his tribute : and yet joyns not with the herodians ; he saith not , omnia sunt caesaris , all things belong to caesar : but caesar hath his quae , and god hath his quae ; so he goes from theudas , but not to the 〈◊〉 , but stayes at obedience , which is in medio . . the second duty of kings is , because god hath been so liberal to caesar , as to make him his 〈◊〉 , ( for quicquid 〈◊〉 de deo , & creaturis , derivatur a 〈◊〉 ad creaturas , whatsoever is spoken of god and his creatures , is derived from god to 〈◊〉 treatures , and so that supremacy which is in kings , is derived from god , who is supreme over all ; he was able to have done all alone , and if 〈◊〉 had followed the course of the world , conceiving that author alienae potentiae aufert de 〈◊〉 , or perdit suam , he that is author of another mans power takes from , or loseth his own ) he would not have bestowed any part of his dignity upon another , as we see he hath imparted to caesar. now caesar must not 〈◊〉 him , by breaking into the pale of gods power , which he hath reserved to himself : for ( as we see ) there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a division : christ makes a distinction between quae caesaris , and quae dei ; therefore he must be careful to leave god his own : he must not dominari 〈◊〉 , 〈◊〉 〈◊〉 over the conscience , for none keeps court in the conscience but god alone . therefore he must not command any against his allegiance to god , sealed in 〈◊〉 ; he must not command any thing against the word : for as s. jerome saith , what 〈◊〉 〈◊〉 paid to caesar against the word , is not not caesaris vectigal , caesars tribute , but 〈◊〉 , the devils . he knowing gods glory to be his end , must onely be custos leg is , the keeper of the law , that 〈◊〉 , of all the works commanded in the law , by prohibiting outward violence against the law of god. the minister can but exhort and perswade ; and do he what he can , some will use outward violence ; to restrain which is the proper work of the magistrate . when there was no king in israel , every man did what was good in his own eyes ; which is proved by micha's attempt , making a teraphim , and by the robberie of the danites , chap. . and the ravishing of the maids by the benjamites , chap. . therefore for defending from external injuries , he must be custos 〈◊〉 tabulae , keeper of both tables . s. augustine saith , reges si in suo regno quae bona sunt jubent , & mala prohibent , faciunt , non solum quae ad humanam societatem attinent , sed ad divinam religionem : if kings command their subjects good things , and forbid them evil , they do not onely that which belongs to the preservation of humane society , but gods service also . and again , in hoc sciunt reges a deo praecipi , 〈◊〉 deo inserviant , in quantum reges : kings must know , they are to serve god as they are kings . they are then to be gods servants , as they are kings , but not to exceed the power given them by god : their supremacy must not extend to what god either reserved to himself , or committed peculiarly to the priests . vzziah took on him by his supremacy to burn incense in the temple , which belonged onely to the priests , but god stroke him with leprosie . 〈◊〉 on the other side , by his supremacy , would order matters of religion , but how ? not as the former did , or as a late king , who would have whatsoever he proposed to be good divinity : but he commands the priests and levites to do , what belonged to their office ; he usurps not their office , but makes them do their duty : and this is the supremacy which a christian prince ought to have . their care must be to provide for religion and gods service , to see all done by those to whom it belongs , not to act themselves . king asa , whose heart was perfect , ( as the text saith ) removed not the high places . he did jubere bona , sed non 〈◊〉 mala . king ezekias did both . and under this we comprehend that kinde of compulsion , which we see in the gospel . compellite ut introeant , compell them to come in : there must be foris necessit as , ut sit 〈◊〉 voluntas ; a necessity abroad , to make a will within . in s. augustines time there were divers donatists that by compulsion were converted , and thanked the emperour for compelling them . . another part of the duty of a prince is , ( as he is the head of the people ) to be careful to feed them . the tribes of israel tell king david , that the lord told him , when he made him king , that he should feed his people ; hot histriones , or canes , but subditos , as a father speaks upon hosea . . we have the description of a 〈◊〉 by samuel at large . he accounts all as born to be his drudges and slaves ; and the wise man calleth such , great oppressours : and the prophet , evening wolves ( not pastors ) and roaring lions . he must not be of their mindes , but like aristides of athens , who was so careful of the common-wealth , that he used to wish , that either his house were the common-wealth , or the common-wealth his houshold . so was it with joshua , his care was , in the first place to divide portions for the tribes , and afterwards had his own portion . not like some rulers , that choose first , and serve others last . and nehemiah ( though he had an hundred and fifty at his table , and that the precedent governours had taken much money from the people , yet ) did not take so much as he might for the space of twelve years together . now this provision must begin with care for the soul ; as jehoshaphat did , who sent the levires thorowout the kingdom , with the book of the law to teach the people ; and to this end , that there may be a perpetual supply of this food , there must be a naioth in ramah , persons educated , as in bethel , in mizpeh , the schools for the prophets , and children of the prophets , from whence teachers are to grow up one under other . . the next care must be for the body . pharaoh laid up corn against a time of dearth . and not onely so , but he must send ships for forreign commodities , as solomon did . to prevent and end injuries and contentions at home , judges must be appointed , after jehosaphats example . lastly , to preserve them from forreign invasions , he must ( with the same king ) set garrisons in his own cities , and have captains and souldiers , as he had in some cities of ephraim taken by his father . . the first duty of the people , answering to these is , as the wise man counselleth , . fear god and the king. . not to meddle with those that are given to change , that is , with rebels and seditious persons , who would change laws , religion , and government . there are divers shires and corporations in the kingdom , and every of them have their several magistrates , and 〈◊〉 over them , but they are all under one prince ; like as the kings of the earth , are as so many justices of peace in several kingdoms , all constituted by one god , who is over all . now if any of these subordinate magistrates rebell against their prince , he is a rebel both to the prince , and to god , and so are all that hearken to him , or joyn with him . therefore as we must not obey kings against god , so must we not obey any inferiour magistrate against kings : ut omnia cooperentur in bonum , that all things may work together for good , as the apostle speaks . . in regard of their care over us , we are to follow christs example in obedience . and to know , that we are according to the right sence of his words , not dare , but reddere 〈◊〉 , quae sunt caesaris ; to render ( not to give ) to render his due ; for we know , it is the rule of justice , 〈◊〉 reddendum quod suum est , to render every one his own . we have 〈◊〉 of theirs in 〈◊〉 hands , and 〈◊〉 illicita 〈◊〉 , dummodo quae sunt requirit , it is no unjust demand in any man when he requires but his own . as in regard that he secures out tillage he must have tribute , out of our lands : for keeping the seas peaceable , he 〈◊〉 to have vectigal , custome ; and in time of necessity and wars , he must have subsidies . besides that which nehemiah calls the governours bread , 〈◊〉 . . the third duty of the prince is in cases of appeale called canon regis , or regni , to do justice to all . it is justice that establisheth the throne . saint 〈◊〉 saith , just 〈◊〉 regis pax est 〈◊〉 , tutamen 〈◊〉 &c. the justice of a king is the peace of the people , and 〈◊〉 of the kingdom . and saint 〈◊〉 sine justitia magna 〈◊〉 nibil aliud sunt quammagna 〈◊〉 , without justice great kingdoms are nothing els but great dens of theeves . and in the administration of justice he must be careful , ut osejus non 〈◊〉 in 〈◊〉 , that his mouth transgresse not in judgement : and in so doing his kingdome shall be exalted , and the rather if in his time he take care . . that the righteous flourish , if good men be encouraged . . and that the evill be scattered , that the innocent be not oppressed or kept under , 〈◊〉 that the wicked have their desert his eye must not spare them , the drosse must be taken away from the silver . take away the wicked , and the kings throne shall be established in justice . the peoples duty in regard of this justice , is to feare him ; we must fear him if we do evill , for he beareth not the sword in vain , for he is the minister of god , a revenger , to execute wrath upon him that doth evil , as the apostle tells us . if we do well , fear not with a servile , but a filial feare , for ruler ; are not a terrour to good works , but to the evill ; to whom the kings wrath is as the roaring of a lion . prov. . . wilt thou then not be afraid of the power , do that which is good . . the fourth and last duty of kings , which procureth both fear and honour is , their humble and meek behaviour in government , and using their power . not bragging of their power as saul . cannot i give to every of you fields and vineyards , and make you captains &c. nor 〈◊〉 of their power as pilate to christ ; knowest thou not that i have power to crucifie thee , or to release thee ? this comes to passe because they cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 digest that great happinesse they have , but forget that rule of the apostle , that all is given them for edification , not for destruction : no man hath received power to do hurt , but onely to do good . haman could not digest the power he had , but all the 〈◊〉 must know of it . saint 〈◊〉 gives a good rule to magistrates . talis debet esse 〈◊〉 〈◊〉 ut is qui praeest , ease circa subditos 〈◊〉 〈◊〉 , quatenus 〈◊〉 timeri aebeat & iratus amari , 〈◊〉 eum nec nimia lenitas vilem reddat , 〈◊〉 〈◊〉 severitas odiosum . such should be the moderation in government , that he which ruleth should stand in such termes with his subjects , as that they may feare him when he is well pleased , and love him when he is angry : that neither too much lenity make him contemptible , nor too much severity bring him into hatred . the heathen man makes this distinction between a tyrant and a good king. the good king will say , i am to do this , i pray pardon me , it is my duty . the tyrant saith , i may and will do it . therfore his counsel is , that though they may do it all 〈◊〉 , yet it will be prudence in them , to take others along with them , that thereby their authority may be the lesse envied , and that they do sometimes depart from their right , and not urge alwayes 〈◊〉 jus . for as the preacher saith , better is a poor wise child , then an old foolish king , that will take no counsel . naaman took his servants counsel . . king. . . the conclusion of both is panciora licent ei , quam 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , he should take the least liberty of all other , who hath liberty to do what he lift . thus he ought to think , and thus to think is a great part of that humility and meeknes , which ought to be in princes : otherwise as the heathen saith , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear , may bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flattery , but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearty good will to him . . the duties to answer this is , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to fear him so much , as to be afraid of him , lest any hurt should come unto him . the 〈◊〉 〈◊〉 not let david adventure himself in a dangerous war against his rebellious son , and their reason was , thou art worth of us . so again in the war with the philistimes , they sweare thou shalt no more go out with us , and why ? they esteemed him as the light of the kingdom , and say , that thou quench not the light of israel : if he should miscarry , they accounted themselves to be but in darknes . . another part of their duty is , to beare with their princes infirmities ; if they fail at any time , to cover their failings , and to bury them in silence : the contrary to this is , when men blaze abroad the faults of their governours , and speak evil of them , a thing severely forbidden in scripture , which counts it a kinde of blasphemy to speak evil of those who are in gods place . they have blasphemed thee , and standered the footsteps of thine annoynted , saith the psalmist . thou shalt not revile the gods , nor curse the ruler of thy people , saith god. and saint peter notes it as a high degree of wickednes , in the sectaries and 〈◊〉 professors of his time , that they despised government , presumptuous they were , self-willed , and were not afraid to speak evil of dignities &c. and the preacher goeth home , forbidding even to wish evil to the king , though it be in thy thought , much 〈◊〉 openly . it is true , elias , when ahab became a troubler of israel by permitting jezabel to murder gods prophets , and set up the worship of baal , told him from god , that he was the troubler of israel ; and thereupon this extraordinary prophet convinced the kings errour , put to death the 〈◊〉 prophets , and left ahab to gods judgements , if he amended not ; this he did by 〈◊〉 and immediate commission from god , which others cannot follow , unlesse they have the like warrant . now for under officers , what their duties are . the duties of under officers are . . they must be men of courage , able men , not drawn by favour or power of great men . they must not be drawn aside by fear , or favour of any . now how may that be ? if they fear god. this takes away all vain fear of men , and corrupt affection , and makes them constant in their way . . they must be true and just , not wresting judgment for 〈◊〉 . . they must be wise , having not , onely prudentiam , in general , but prudence to know how to apply general rules to particular cases , and when to use equity and moderation . where this is not but fooles are preferred to bear rule , it is as solomon saith , as if one should guild a potsherd , or as if a precious stone should be buried in a heap of stones . where this prudence is wanting , power is like a sword in a mad mans hand , he is like a fool , that if he have a pellet in his crosse bow , cries , have at you ; and so lets it fly at any without distinction . if this be not fit in kings , much lesse in those which are subordinate to him . and that these qualities are in him must be known to the tribes , to those he lives amongst . . if he be not couragious , he will be scared with si non facias , non es 〈◊〉 caesaris , and so he will be an accepter of persons . so . if he be not just , he will accept a gift , it was the fault of foelix . in the first case , he that respects persons will transgresse for a piece of bread . in the latter , he that receiveth gifts , overthroweth a kingdom . and thirdly if he want understanding , every one will despise him , and his authority will be contemptible : therefore he must have all these qualities , that so he may judicare justitiam , and that justissime , give judgement & that most justly . he must not pervert the law , thereby to colour his oppressions , like those the pialmist speaks of , who sit in the chaire of wickednes , and frame misch 〈◊〉 by a law . if he be such a one like the unjust steward that wastd his masters goods , if he abuse his princes authority , who hath intrusted him , he ought upon complaint to be put out of his stewardship , and that by him that put him in , that so more fit may be in his place . chap. ix . of fathers by excellency of gifts . the honour due to them , is not debitum justitiae , as the former , but debitum honestatis . . of those that excel in gifts of the minde . the honour due to them . . to acknowledge their gifts . not to 〈◊〉 or deny them . nor to extenuate them . nor undervalue them : nor tax them with want of other gifts . the duty of the person gifted . . to prefer such before others , to choose them for their gifts . reasons against choice of ungifted persons . the duty of the person chosen &c. . of excellency of the body by old age , and the honour due to the aged . . of excellency by outward gifts , as riches , nobility &c. reasons for honouring such . how they must be honoured . fourthly , excellency by benefits conferred . benefactors are fathers . rules for conferring of benefits . the duties of the receiver . vve said at the beginning , in the explication of this precept , that those duties which belong to any , propter rationem 〈◊〉 excellentiae , by reason of any special excellency , may be referred hither ; and we did distinguish the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excellency of the person , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principality and government , for the former may be without the other two : there may be excellency of gifts in some , who yet have no authority nor power conferred upon them , nor are put into any place of government , and in some they do all concur , as in good princes and governours . now where there is the first , viz excellency of gifts , though they have not power or principality , there is an honour due to such , by vertue of this commandment ; for honour is nothing else but testimonium excellentie , a testimonie of that excellencie which is in another , and therefore such ought to be honoured , though they want the other two . dignitas sometimes signifies a state of dignity and honour , and sometimes onely the merit or worth of the person , whereby he deserves honour and dignity , though he have it not . of the former we have hitherto spoken , and the honour due to persons so dignified ; of the honour due to such , as have onely the latter , we are now to speak . and according to this two fold consideration of dignity , there are two degrees of debitnm , duty to be performed , which the casuists and schools call . debitum legis , and . debitum 〈◊〉 . . a legal duty , or that which is required by law , which cannot be denied to the party without injustice , and to which a man may be forced : such is the duty owing to parents , masters , tutours , ministers , princes and magistrates , of which hitherto . . the other is due in honesty , and though there be no compulsion , to perform it , yet if we would be such as we ought before god , this duty must not be neglected : such is the duty of honour which we owe to all men for their gifts , of the minde , body , or fortune &c. this being premised , we come to those that have excellency separated from dignity , who yet in regard of their excellency are to be honoured . and here according to the threefold good , there is a threefold excellency . . of minde , as knowledge &c. which they call excellentiam doni , excellency of gifts . . of the body , as old age . . of fortune or outward estate , as nobility , riches &c. . to which we may adde , the applying of any of these to others for their benefit , whereby men are said benefacere , to do good , or become benefactors . as when by the gifts of the minde , from those that are gifted , or from rich men , by their estate , or aged men by rules of experience , we receive good , they become then benefactors to us , and so an honour is due to them from us , co nomine , for that cause . . for the gifts of the minde . they are called fathers , who excelled others in any such kinde of excellency . thus are they called fathers in scripture , that have the gift of invention of arts : as jubal who invented musick . so likewise joseph was called pharoahs father , for his wisdom , and policy , and art in governing egypt . and such gifts as these are called by the schoolemen gratiae gratis datae , graces given freely by the spirit of god. and upon whom these 〈◊〉 are bestowed , they are to be reverenced and honoured , in respect of the giver , and the end for which he gives them , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profit of the whole body . and though these gifts be in some that want the true love of god , ( which is that gratia gratum faciens , the grace which makes a man accepted of god as a son ) and that the most able and sufficient men be not allwayes the most religious , yet there may be use made of his gifts , and his 〈◊〉 , endowments must have honour ; for vaspropter donum , the very vessel for the gift must have respect . . the reverence to any such is : first freely to acknowledge that to be in him , which he hath , and commend it , and praise god for bestowing it on him , as if he had imparted it to our selves , and pray that god would increase it in him , and make it become profitable to others . not to think it a derogation to our selves to honour him that hath it , not to be of their minde that say , qui auget 〈◊〉 famam , detrahit suae , that he which honoureth another , detracts from his own worth . it was not ezechiels opinion in commending daniel for his wisdom , as in that speech , art thou wiser then daniel ? nor of saint peter , that commended saint pauls epistles , and acknowledgeth a great measure of high and abstruse wisdom to be in him ; especially considering that saint paul had reproved him to his face . nor of saint paul concerning the other apostles , when speaking of james , john , and peter , he calls them pillars of the church . nor of saint john baptist in the commendation of christ , not worthy to loose the latchet of his shoes . and this is to be done not onely to good men , but to evil also . gedeon setteth out the deed of the ephraimits , acknowledging his own insufficiency , in respect of their great atchievemeuts . and as in outward gifts , so in inward . achitophel is highly extolled for his wisdom by david , though he proved his enemie , yet david accounted him as an oracle of god. and this is the first kinde of reverence due to them . the contrary to this is . . when we stand affected as saul who ( being vexed with with an evil spirit ) was much moved that davids . should be preferred before his . . secondly , as some deny , so others extenuate the gift that is in another . the manner is to say , it is 〈◊〉 , he hath such a gift , but it is not so much as the world conceives it to be . as the devil said of job , he is righteous indeed , but not as he ought , he serves god , but it is for a reward , not freely out of love . . when men can neither deny the gift , nor extenuate it , for the measure wherein it is : then they will under value the gift it self , and vilifie it , saying , it is but a meane gift , little profit comes by it , either to the church or common-wealth . it is better to be well read &c. . when the gift is such , as it is rare and excellent in the view and approbation of all men , that we our selves cannot but confesse as much , then we either taxe and upbraid him with the want of other gifts , or with the abusing of this ; or lastly , we finde some fault in his life ; one thing or other stands in our way , that we have not power to reverence it for it . we see it was so in christs own case , when he cast out a devil , which one would think was a work worthy of honour , yet instead of that the pharisees told the people , he wrought this miracle by the power of the devil and then they fell upon his breeding : what great matter can there be in him more then others . he is but a carpenters son &c. and then they fell upon his life and conversation , and sift and examine that , he is a friend of publicans and sinners . answerable to this , there is a duty also required in him that hath the gift . that he acknowledge whence he hath it , and say with saint james ; it is desuper from above . saint paul confest asmuch : by the grace of god i am that i am ; nothing grew naturally in him . and consequently this ought to teach him humility , and not to be lifted up with it , as the prophet speaks . this want of humility spoiles all graces whatsoever . saint gregory saith , qui sine humilitate virtutes congregat quasi in ventum pulverem portat . he that hath graces and 〈◊〉 without humility doth as it were carry dust in a great winde . and therfore s. bernard said well , magna superbia , & delictum maximum est , datis uti tanquam innatis , it is a great arrogancy , and the greatest offence , to use things given , as if they had been natural . now the best way to 〈◊〉 our humility is , by acknowledging the defect of other gifts in us , or at least by confessing that we 〈◊〉 about us a body of sin with s. paul , that so the grace or gift , which god bestoweth upon us be not in vain , as it is seen in many . for it may be in vain two wayes . . in respect of the church : for it is many times seen , that there are many great and good gifts in many men without fruit . . in regard of himself : a man may have gifts and never do good to himself , neither in this life , nor in the life to come ; he may be a preacher to others , and yet be a probate . a mans own conceit , as the wise man speaks , may tear his soul as a wilde bull. and , as s. chrysostome saith , there are some , who fidem praedicant , & 〈◊〉 agunt ; pacem aliis dant , & sibi non habent : that preach the faith , and their actions are without faith ; they give peace to others , and want it themselves . . the second duty that we owe to men of gifts is , praeferre & praeeligere , to prefer and choose such before others ; yielding most honour to them that have best gifts . god doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate men by their gifts , and wheresoever god hath placed his greatest gifts , at him he pointeth ( as it were ) with his finger , that we should give him the greatest honour . it is the apostles counsel to cover the best gifts earnestly ; and why the best gifts ? that by them you may profit most : therefore by consequence , they that by their gifts profit most , even de jure & lege talionis , should have the best place , to do most good therein ; and so for mean gifts , mean places . learning ( saith the wise man ) is to be preferred before silver and gold ; yea , and precious stones . this is his order : if there were a choice to be made of gold , silver , precious stones , and learning , learning ( saith the wise man ) must be chosen before the other . it is strange , that the first point in moral phylosophy being that bonum est eligendum , malum fugiendum , good is to be chosen , and evil avoided ; and the . quod melius est , magis eligendum , of things good the best is to be chosen , and e malis minimum , the least of evils , that though these be principles in moral philosophy , and received grounds , yet now they must be proved , and when they are proved , yet they are not followed . in the case of rebellion , a sort of men , and they rebels , met and cryed , the counsel of hushai is better then achitophels , therefore we will follow it . in the case of idolatry , he that will make an image will take the best wood , the best timber he can get . thus can the wicked do , yet cannot we put the same in practise , we see what is best , and will not follow it . they that founded churches and colledges had this reason . they would not give their lands to their kinred , lest they should have haeredes promiscuos , they knew not whether their heir would be good or bad : but in colledges they were assured they should have haeredes ex optimis , the best heirs in the whole land ; this was their opinion , and the ground of their institution , but now it is otherwise . but the neglect of this choice ex haeredibus optimis , ( in colledges ) is a crossing the first institution , and a breach of great trust ; for they as they left their lands and goods to so pious an intent , so they made their statutes for the most part imperative , and that they should be observed virtute sacramenti : this is summe mandare sub virtute sacramenti : and therefore the canon law saith , clarissime exponunt legislatores , se summe velle , quod mandant virtute sacramenti ; that which is enjoyned by vertue of an oath , is most strictly required , when founders say i charge you by your oath to deal faithfully with me , according to my will in observing these statutes ; and therefore it is a grievous sin to crosse these pious intentions , and not praeponere meliores , to choose the best first . there is an ill opinion , that the electors are in this case like potters , and the scholars like clay in their hands , they may choose what they will out of the same masse , without any distinction in the person , and make vessels of honour , as they please , as if election were not res 〈◊〉 , matter of reward , for those that deserve best , but that election is ex mera gratia , meerly out of their good will , without any desert in the person chosen . but this is not gods minde , for he , in appointing men for any office or imployment , 〈◊〉 such as he hath fitted by gifts . the prophet was a chosen shaft in gods quiver . when saul was rejected by god , he chose a neighbour of his , ( david ) and why ? because he was better then the other . therefore when a better is neglected , and a worse elected , it is not gods , but the devils election . it was jehu's message to the rulers of 〈◊〉 , to choose the best of ahabs sons , and 〈◊〉 him on his fathers throne . the heathen themselves observed this rule . 〈◊〉 deposeth vasthi , and gives her royal estate to a better then she . and it was pharaohs reason in preferring joseph , though a stranger , because there is none so discrect and wise as thou art . samuel was to choose a king ; at first he was overseen in choosing eliab , but when god had directed him not to regard the stature , but the gift , because god looks at that , then he goes on roundly ; of all ishai's children , neque hunc , neque hunc , neque hos , nor this , nor this , nor these were to be chosen , till he came to david , and then hic est ipse , this is he . . for conclusion of this point . if right choice be made , there is a blessing promised . and if election be made of those in whom the lord 〈◊〉 not , there is a fearful curse denounced , which should be a principal reason why care should be taken in elections . . a second reason is , that such as are irregularly chosen prove afterwards vain and light , unprofitable , ventres otiosi , meer bellies , fit for nothing . god never blesseth them that are not rightly chosen . eli was blamed by god , for not correcting hophni , now it is far worse to make a hophni , then not to correct a hophni . . it is a maxime in divinity , indignum promovere decipere est , it is fraud and deceitful dealing to promote an unworthy person . it is a breach of the trust which the founder reposed in them , and so they deceive the party that gave his estate to promote those that are worthy . they deceive the world too , for they make alye to the world , and do evidently bear false 〈◊〉 , for they say in effect , this man is fittest . they deceive the church and kingdom : if any should come to a temporal lord , and commend to him an unprofitable servant , promising one that should serve his turn , this were plain deceit ; and such treacherie is in their dealings , that place unprofitable servants in the service of god , or the common-wealth . . by this means they do ponere sub periculo , endanger the souls of those committed to them . for , set an unfit workman about any thing , and the work will be in danger to marred , and this danger is four fold . . those that come in by favour , know they are like clay in the hand of the potter , and their 〈◊〉 that bring them in , and therefore consequently must be servile , to do as they will have them . like to the doctores bullati , the popes doctors , that must hold this rule , quod papa approbat , nemo potest improbare : what the pope approves no man must gainsay . such men must sow pillows under their patrons elbows , and sooth them up in their sins . . the second danger is , that they have not both the accusative cases ; onely the quem , whom to 〈◊〉 , but not the scientiam , knowledge wherewith ; so all that are committed to them lose both time and expence . . there can be nothing well done , when the place where they are , is ingluvies onocratali , like to a maw , where there is sordes & nutrimentum , both bad and good nutriment : we know that to have one good and one bad joyned in an exercise , it can not be well performed . . lastly , the danger is , in the perpetuity of an ill condition of that place where such are chosen members of a society , for they cannot but take in such as they are themselves , they will not for shame choose any better then themselves : and so here is a hazard of the place for ever . now the duty of the elected in respect of his place is , to be humble and to say with saul , 〈◊〉 not i a benjamite of the smallest of the tribes , and my family the least of that tribe : how comes it that i am preferred to this place , i deserve it not : and with david , what am i , &c. we see here is both appetitus & contemptus honoris , a desire and a contempt of honour . there is a laudable desire of honour , when one 〈◊〉 nothing against it 〈◊〉 agendo , when he commits not that evil which should bar him from 〈◊〉 and there is a laudable contempt , when one doth nothing that is evil for attaining of it . but to prefer one because he is of kin , or neer by education , or a friend , or spe lucri , out of hope of gain , or to 〈◊〉 one that is good and fit ; and that because though he be good , yet he will not be good for our turn . this is to shoulder out the gifts which should onely be regarded in elections . . being in place , he must not think he is fallen into the pot , that he is in a place of rest ; but he is to use that place so , that a greater preferment may befall him , to the end that he may do the more good , then he could do in a lower place . . the third duty is , utendum se praebere , to offer himself that men may make use of his gifts : for 〈◊〉 accipit donum propter se , no man hath a gift for his 〈◊〉 use alone : but he must say , as the philosopher to antisthenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i live to this end to be used by others . the wise man saith of wisdom , that she sends out her maids , [ the under arts ] and crieth her self to the simple , come . and our saviour ( when two disciples asked him where he dwelt ) 〈◊〉 them come and see : and they went with him home . the duty of the inferiour in this is , to make use of the gifts of him that hath more or better then himself . eo se conferre ubi 〈◊〉 est , to resort to the place where god is : and where is that ? the people are said to enquire of god , when they enquire of moses . so in another place , when they enquired of the prophets . there are things too hard for some , therefore they are to be resolved by them that have better gifts . thus much for the excellency of the minde . . we come now to bonum corporis , the excellency of the body . old age . canities venerabilis est , gray hairs are to be had in reverence . there is an 〈◊〉 law for it . thou shalt rise up before the hoary head , and honour the face of the old man. and the prophet joyneth ancient and honourable in one 〈◊〉 . and we may see that it was ever accounted for a blessing to that city that did enjoy the aged . the prophet reciting the benefits that jerusalem should enjoy at the restauration , hath this for one . old men and old women shall dwell in thy streets . and it made job at a stand , he knew not what to think , when he saw the wicked grow old . sure it is , that among the curses which the man of god denounced against eli , this was one , there shall not be 〈◊〉 man in thy house . the apostle therefore willeth , that elders should be honoured and intreated as fathers ; which honour consists in several duties that the younger sort must perform towards them . viz. . when ancient men are in place to be 〈◊〉 , and lay their hands upon their mouth , and give them leave to speak ; the reason is given by holy job , because there is wisdom with the ancient , and in multitude of years is understanding . elihu being a young man , waited till job spake : and gave his reason , i am young and ye are old , i was afraid , and durst not shew my opinion ; i said , dayes should speak , &c. the philosophers rule was , that when we have made our own demonstrations , we must give way to indemonstrabilia , the positions of old men without demonstration , because they are grounded upon long experience . the neglect of this was the ruine of 〈◊〉 , who regarded not the counsel of the ancients , but took counsel of the young men . . answerable to this is the duty of the aged . first , they are not to be 〈◊〉 centum annorum , children of an 〈◊〉 years old . s. jerome translates it elementarios senes , old men that were to learn their a b c : as they have canum caput , a gray head , so they must have canum intellectum , an understanding answerable . and therefore it is said , that honourable age is not that which standeth in length of time , nor that is 〈◊〉 with number of years , but wisdom is the gray hair unto men : and in another place , o how comely a thing is judgement for gray hairs , and for ancient men to know counsel . . the second is assurgere , to rise up before them , in signe of reverence . thou shalt rise up before the 〈◊〉 head , saith the law ; because they are in a 〈◊〉 manner the image of god , who is called 〈◊〉 dierum , the ancient of dayes , their hoary head is a crown to them , even a crown of glory , as the wise man speaks , and so they have a resemblance of eternity . 〈◊〉 est vestigium 〈◊〉 , old age is a print of 〈◊〉 . there is 〈◊〉 temporis , & 〈◊〉 meriti , an age of time , and an age of merit , and there are as s. jude speaks , arbores 〈◊〉 , trees that begin to blossom in the end of harvest , when 〈◊〉 fruit should be gathered : such are true representatives of an old man without understanding ; but yet , though they be such , they are to be honoured for their years , though they be not worthy 〈◊〉 pati , to receive this honour , yet it is meet for us hoc agere , to give it to them . they must not be such trees , but davids trees , bringing more fruit in their age ; the older the more wisdom must appear in them . . answerable to this , they must so live , that their age may deserve honour . the wise man tells us how this may be . the hoary head is a crown of glory : but how ? if it be found in the way of righteousnesse : and then ( as he speaks in another place ) the beauty of old men is their gray head . the apostle describes in particular six qualities that they should be endued with . . sobriety . . gravity . . temperance . . soundnesse in faith . . charity . . patience . . the third duty is to provide for their ease , for age brings weaknesse , therefore young boyes must not sit , and ancient men stand . god provided for the 〈◊〉 of the 〈◊〉 , after they were fifty years of age , they were exempted from the service of the tabernacle , and yet had their allowance . the prophet esay mentions it as a signe of great confusion , and of judgement imminent , when children shall presume against the ancient , and the base against the honourable . if we carry our selves thus to aged persons , sic fiet nobis , so it shall be done to us , when we come to years , and sic fiet nostris , so shall others do to our fathers , and to our children , when they grow old . old age is a burden , but young men should help to make this burden light to old men , by giving them reverence , which if they do they shall reap a blessing , by their blessings and prayers , which are in a special manner 〈◊〉 with god : as on the other side by neglect of this duty they may expect a curse from god and the aged ; for the blessings or curses of fathers or mothers are usually heard of god , and made good upon obedient or disobedient children . . we come now to the third kinde of excellency , consisting in bonis fortunae , the goods of fortune , as they are called ; or in outward estate , as in nobility , and riches , &c. for noble men , and rich men are in scripture 〈◊〉 called fathers , and consequently there is an honour due to them . nabal was rich , and david in his message to him implicitly calls him father ; give i pray thee to thy servant , and to thy son david , whatsoever cometh to thy hand : and naaman the syrian was an honourable man , and his servants call him father ; my father , if the prophet had commanded thee a small matter , &c. the reason hereof is . . because of the common good , that they may bring to the common-wealth in times of peace and of war : 〈◊〉 rei-publicae pecunia , money is the 〈◊〉 of a common-wealth , and therefore because god hath blessed them above others in their 〈◊〉 relation , the common-wealth doth prize and esteem them accordingly , and prefers them above others , setting them among the elders in the gate ; for if they have been careful in their own house , it is like they will be so also in the common-wealth . their duty answerable to this is expressed by the apostle , to communicate their 〈◊〉 for the benefit of others , and to be rich in good works . nehemiah had besides his own family , others which he maintained at his table . barzillai was a rich man , and he provided for david all the time that he lay at mahanaim , when he was in danger by 〈◊〉 rebellion , for which david would afterward have rewarded him . so when the king of 〈◊〉 came to invade the land of israel , 〈◊〉 the king gave him a thousand talents to 〈◊〉 him , which was leavied as the text saith of all the mighty men of wealth , of each man fifty shekels of silver ; and so by this means the land was preserved . thus rich men are , and ought to be serviceable for the publick , and for this cause they are to be honoured . . a second reason is , because men that are rich may exercise some vertues which others cannot do , as magnificence , 〈◊〉 erality , alms , &c. and great men may 〈◊〉 and help forward good causes , and therefore there is reason that such should come in partem honoris , to have part of the honour . examples of this we have in those that offered liberally for the temple , ( which they could not have done , unlesse they had 〈◊〉 ) so that there was much left , which was employed for the maintenance of the levites : and in the woman that moved her 〈◊〉 to provide and furnish a chamber for the man of god , which they could not have done , unlesse they had been able : and in those that cast in their wealth into the 〈◊〉 for the use of the temple . thus rich men may and ought to be helpful to the church , to the 〈◊〉 , to schools , colledges &c. answerable to this , the care of rich men ought to be , as well good , as great ; when 〈◊〉 sought to pervert sergius 〈◊〉 the deputy , a great man in the countrey , s. paul withstood him , and laboured to keep the deputy constant in the faith . and the same apostle , after many lessons to timothy , tells him , that the love of money is the root of all evil , and that by lusting after it many erre from the faith , and thereupon bids him take special care about rich men , intimating the danger of rich men , and the special care he should take about such , that they may be instruments of good to others . the heathen man 〈◊〉 , if he were to make amphions harp , he would take greater pains about it , then in making a harp for a common harper . again the duty of the rich , as is there further vrged by the apostle , is not to be high minded , 〈◊〉 trust in their riches . the wise man observed , that they count their riches their strong tower . and hence it is , that when they have any cause or controversie with another , though they have no right , yet they will think to carry all by their wealth , none must oppose them . such a one was nabal , so proud and surly , that no body could speak to him . but such should remember , that as 〈◊〉 saith , the rich and 〈◊〉 meet , and the lord is the maker of both ; this should make them humble . and if they be thus towards others , then their duty is like david , to account themselves their sons , and them their fathers . . the last kinde of excellency , for which men are to be honoured , is excellentia 〈◊〉 , the excellency of a benefit . 〈◊〉 are called fathers . job saith . he was a 〈◊〉 to the poor : and whatsoever is sub 〈◊〉 beneficii , comes within the compasse of this commandment : and he that receives a benefit , is bound to 〈◊〉 them from whom he receives it there are three duties of the benefactor , and as many required of him that receives a benefit . . rich men must be benefactors , they must do good to some or other . it s true , they are not bound to any particular person , none can challenge any thing exdebito , from them : for this is the difference between 〈◊〉 & beneficium , they may be bound to particular persons in 〈◊〉 , but not in beneficio , for here they may make their choice to whom , but they must do good wheresoever they are . they must not mark mens 〈◊〉 , though their benefits be ill bestowed upon such , for as the heathen man said , melius est ut 〈◊〉 benefi ium 〈◊〉 illum , 〈◊〉 apud te , it is better thy benefit be lost in his hands then in thine . a benefit must be freely bestowed , though the party deserve it not ; we must not look at his 〈◊〉 to us , for 〈◊〉 est decipi , 〈◊〉 〈◊〉 cum daret , he is worthy to be deceived , that when he gives , thinks upon receiving again . like to those that in the course of giving benefits , look not , 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 , not where they may place them upon the worthiest and most deserving , but upon them that will be most beneficiall to them . such a benefactor is as a man to his gelding , that when he means to vse him in a journey , gives him so much provender , because he is to vse him , and he will not otherwise hold out in his journey . and this takes away the honour of the physitian and lawyer , that saves a mans life , or his estate , when they do it 〈◊〉 〈◊〉 , for a reward . 〈◊〉 〈◊〉 〈◊〉 , qui dat 〈◊〉 〈◊〉 , 〈◊〉 loses the honour of the benefit , that looks at some reward . it s true , he cannot sufficiently be recompenced , that saveth a mans life , but if he prostitute his art for gain , he doth buy and sell , and so 〈◊〉 his honour ; yet this is the course of the world , that it may be feared that in short time men will make indentures to 〈◊〉 mento be thankful , when they bestow their benefits . . another rule is , they must do it speedily . it must not stick between their fingers : for ingratum est beneficium quod 〈◊〉 inter manus 〈◊〉 〈◊〉 ; 〈◊〉 sunt beneficia parata , 〈◊〉 , 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 , 〈◊〉 in 〈◊〉 〈◊〉 ; it is a benefit little worth that sticks long in the givers hands ; and they are most 〈◊〉 , that are most ready , casie to be obtained , and where there was nothing hindred them , but the modestie and bashfulnes of the receiver : for indeed such 〈◊〉 , are not onely 〈◊〉 , but costly . nulla res 〈◊〉 constat , quam quae precibus emitur , there 's nothing cost more , then that which is obtained with much suit and petition . and as it is cruelty to prolong the death of a condemned person , and a kinde of 〈◊〉 ( as we say ) to rid him quickly out of his pain : so the prolonging of a benefit , tortures a man between hope and fear . and therefore duplex fit bonitas cum accedit celeritas , & minus decipitur , cui negatur celerius , that benefit is worth two , that a man bestowes speedily , and his expectation is lesse frustrate , that hath a quick denial . therefore as he said , apage homines quorum lenta sunt beneficia , 〈◊〉 〈◊〉 , away with those men that are quick to do one an injury , but will consider on it before they will do you 〈◊〉 good ; for now , prosunde odium simul , & instilla beneficium , men will powre out their hatred all at once , but a benefit must not be had but by degrees . they must weary out a mans patience , and then some little benefit : seneca saith well , they must have longum spectaculum potentiae 〈◊〉 , their worships and honours pleasure must be attended , and at length with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift , there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some gratuity returned . thus the benefit becomes lapidosus 〈◊〉 , gravel in the mouth , and so not thanks-worthy . . the third duty is , that when a man hath done a good turne to another , he must forget it , and not publish it : for as seneca saith , tacite danda sunt beneficia , ut not a sunt solis quibus prosint : interdum etiam ipse 〈◊〉 juvatur fallendus est , 〈◊〉 habeat , 〈◊〉 a quo accepit , 〈◊〉 , benefits are to be bestowed in a silent way , that they onely who are bettered by them , may take notice of them ; nay sometime it is an honest deceit to keep the party that is relieved from the knowledge of his benefactor . and though seneca were but a heathen , without the true knowledge of god , yet herein he came nigh to the prescript of our saviour in the distribution of almes . for indeed that is true liberality , when a man conveighes it with silence , blowes not the trumpet , and when he doth works of mercy , not by way of ostentation , but supplies the necessities of men 〈◊〉 , in a secret manner , that the mouth of the poor , not his own , may commend him . he that bestowes a benefit upon one , ut ducat in triumphum , to make him the object of his vain glory deserves no thanks for it . to these we may adde two more . viz. . that he not onely forget it , but that he upbrayde not the receiver : and why ? lacerat animum recipientis & premit frequens beneficiorum 〈◊〉 , the often 〈◊〉 a man in minde of the good turns he hath received , is a great pressure and torture to an ingenuous receiver . and indeed it comes many times to 〈◊〉 , that by this means good turns are turned into bad , and brought in contempt , that it repents the receiver that he ever made suit for them : and in this case beneficium accipere est libertatem vendere , a man loseth his liberty by taking benefits . . a man may give freely , readily , without boasting , or exprobation , and yet want the chief , which is the affection , for multum interest inter materiam beneficii & 〈◊〉 : itaque nec aurum , 〈◊〉 〈◊〉 , nec quicquam eorum 〈◊〉 a 〈◊〉 〈◊〉 , beneficium est . sed ipsa tribuentis voluntas . there 's great difference between a benefit and the matter of a benefit ; so that it is neither gold nor silver , nor any thing els , which a man receives , that may be called a benefit , but it is the minde and affection of him that giveth it . now in giving there are also certain cautions to be observed . . the first caution is seneca's . 〈◊〉 omni 〈◊〉 dare debeas , tamen in beneficio 〈◊〉 sunt mores , though we ought to give to every one that asketh and hath need , yet in bestowing our benefits we ought also to consider the maners of them that 〈◊〉 ; that is , to prefer honest and well conditioned people before others , that have need ; beneficium 〈◊〉 dignis das , omnes obligas , a man obligeth all to him , that doth good to them that are worthy of it . . another is , that our liberality keep the rule of proportion . saint ambrose saith , , 〈◊〉 〈◊〉 〈◊〉 est , 〈◊〉 〈◊〉 benefacis , quotidie 〈◊〉 〈◊〉 . we are to keep a meane in our liberality , to do well to day , that we may do well to morrow also : his reason is , deus non vult simul 〈◊〉 , sed dispensari , god would not have us powre out our estate at once , but ( like good stewards ) 〈◊〉 them as need shall require . discretion is a necessary quality in a giver . therefore we must take heed that our liberality exceed not our means , for unjust actions alwayes follow such bounty . . the 〈◊〉 duties of the receiver are these . first he that receiveth a benefit oweth a recognition or acknowledgement of it . seneca ( out of whom the fathers have most of that they write upon this subject , and certainly but for some stoical tenets his books de 〈◊〉 are excellent and worth the reading ) saith ; 〈◊〉 beneficii inter duos lex est : alter oblivisci statim debet 〈◊〉 , alter 〈◊〉 〈◊〉 ; quidedit 〈◊〉 , 〈◊〉 , 〈◊〉 qui accepit , the law of a benefit stands thus between the giver and the receiver : the first should presently forget what he gives , the other never what he receives ; he that gives should hold his peace , but he that receives should not be tongue tied . therefore the receiver is to acknowledge that such a one was gods instrument to conveigh such a blessing to him . he must 〈◊〉 〈◊〉 habere accepti beneficii , quae fuit petiti , have the same cheerefulnes after the receiving of a benefit , which was at the asking of it ; because 〈◊〉 doth so soone senescere , a good turne doth so soon wax old , therefore a mans value and estimation should be still the same . . there must not onely be an inward acknowledgement , but also effusio 〈◊〉 - 〈◊〉 , the powring out of the affection , by an outward acknowledgement in words , for this is testimonium excellentiae , an outward testimony of the excellency of such a one , whom god hath exalted to be a benefactor , and so a performing of this duty of honour to him . if he remember it , i need not ; for 〈◊〉 est satisfactio pro beneficio , he is satisfied by upbrayding me . if he forget it , i must not , but tell it , and not extenuate it , but be benignus interpres , a candid interpreter of his affection that bestowed it : as that it was a great benefit , or at least that it was great to me ; or lastly , that his affection was great to me . and by so doing he shall not lose , but benefit himself ; for invitat ad 〈◊〉 , qui 〈◊〉 suscipit modica , he invites a benefactor to give great things , that gratefully entertaines small ones . . the last is to expresse thy thankfullnes really when occasion shall be 〈◊〉 , that he shall have the like need of thee , as thou now hast of him ( which thou must not desire or wish ) and in the meane time to acknowledge that thou canst not recompence him . i meane this 〈◊〉 must be for real benefits , for there are some so accounted that deserve not the name : men now a dayes call 〈◊〉 injuriae beneficium , they think they do a benefit , when they give over doing of injury ; and it is a policy with some , mergere aliquos ut 〈◊〉 , to throw men into the water that they may pull them out , and when they have pulled them out , they think they are beholding to them ; such are not worthy the name of benefits , nor are we tied to gratitude for such , but for other benefits , if the benefactor stand in need , i must help him , if i be able , if not , yet my diligence about him , and the best counsel i can give , he must not want ; i must alwayes wish him well and acknowledge that i am never able to recompence him : otherwise i am unthankful , and unthankfulnes is a great vice : benficiorum 〈◊〉 , siccans fontem pietatis , the bane of liberality , and a dryer up of the fountain of goodnes . therefore if we can , we must rependere majora , requite them with greater ; if not that , yet par pari , do like for like ; if not that neither , then we must transferre ad deum , commend them over to god by our prayers , and desire him to requite them . yet ( by the way ) we are to take notice , that there are some cases , wherein a man is not to be said to be unthankful , though the benefactor so account him . . as first , if a superiour bestow a benefit upon an inferiour , expecting , that he shall like what the other loveth , and mislike as he misliketh , and so to be at his command , or els he will repute him as an unthankful person . but unthankfulnes is res gratiae , non officii , a matter of grace , not of duty , and therefore t is no unthankfulnes not to follow him in his humour . . secondly , if he require any thing of me by way of justice or duty , it is no unthankfulnes in me to deny it : for as in his benefits , there was a licet dare , 〈◊〉 non dare , it was lawful for him either to give , or not give ; so in matter of thankfulnes , there is a licet 〈◊〉 aut non 〈◊〉 , a lawfulnes to do or not do that he requires ; if he require it in re 〈◊〉 , by way of thanks , i will be thankful , but if in re officii , by the way of duty and justice , or for that he hath done to me , he must pardon me , and yet i am out of the marke of ingratitude . . lastly , he would have me to follow his appetite , and do an unjust act , and i refuse to consent to him in it , is this unthankfulnes ? no surely . for the rule is , quod tibi fieri non vis , alteri ne feceris , a man must do as he would be done unto : that love he beares to himself , must be the square of his love to his neighbour ; nor is it required , that i should do any more for my neighbour , then for my self . if any appetite then should leade me to any unjust thing , should i consent to it ? no ; for so i should hurt my self in consenting to sin against my own soul. in like manner , if my neighbour require m : to do a thing unjust , i must not consent , for it is against the love i owe to my own soul , which must be the rule of my love to him . and so , for the pleasure he hath done to me , he would have me do my self and him a displeasure , by my consenting to do evil at his instigation , to hurt both his soul and mine own , and so to do evil for good . there may be in this case species ingratitudinis , a shew of ingratitude , at the first sight , which a good man may be taxed withal , but being weighed in the true ballance , it is no unthankfulnes at all . a good man per mediam infamiam bujus ingratitudinis , will tendere ad officium ; this reproach of unthankfulnesse not deserved , will make him look the more strictly to the duty of true gratitude . and thus much for the special duties of inferiours and superiours required in this commandment , and the sinnes forbidden , according to our first rule for expo uning the decalogue . chap. x. that this law is spiritual . the 〈◊〉 of superiours and inferiours must proceed from the heart . special means conducing to the keeping of this commandment . signes of the true keeping of it . for the second rule of extension , that where anything is commanded or forbidden , there all that are homogenea , of the same kinde or nature are commanded or forbidden , we shall need to say nothing , all the homogenea being already handled , under the first rule . . the third rule tells us , that the law is spiritual , and reaches to the heart , and so is this law , it must be kept in heart and spirit , as well as in the outward man , both by superiours and inferiours . . for the superiour . we see that david fed his people not onely intelligentia 〈◊〉 but in simplici ate cordis , with a faithful and true heart : and saint peter expresseth the duty of superiours ( as it ought to proceed from the heart ) by two words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' willingly , and readily . and because as was toucht before , there may be an usurpation of power , without any just title , aswel as an abuse of lawful power , therefore none must in heart 〈◊〉 or desire to usurpe authority over others , they must say with david , non est exaltatum cor meum , my heart is not haughty , and remember the apostles rule , 〈◊〉 quis sapiat supra quam 〈◊〉 , not to think more highly of himself then he ought , but be sober minded : for as the heathen observed , it ost falls out , that there is 〈◊〉 animus sub rudi 〈◊〉 , an high mind under a beggers cloak ; some are like the bramble in the parable that would be king over all the trees , or like the thistle , that would match with the cedar of lebanon . . the spiritual duty of inferiours is , first , with a ready and willing minde to obey their superiours , as it is in the song of barak and deborah , the people came willingly : not like 〈◊〉 , who would have no governours , tumultuarii spiritus , spirits of opposition , nor yet like the herodians ( the other extreme we mentioned before ) spirteus aulici , servile flattering spirits , the former obey no further then they are forced . job tells us 〈◊〉 some like these , that assoon as the cord is loosed , will loosen the bridle themselves ; these are the sons of belial : and the other sort are as far in the other extream , who are servilis spiritus , of a servile and base spirit . to avoid both extreams , we must obey as the people promised to obey 〈◊〉 . all that thou commandest we will do , and whither soever thou sendest us we will go ; tantum si 〈◊〉 fuerit tecum ( as some read the words ) onely if the lord be with thee , so long as thou dost not depart from him , we will not depart from thee . that tantum must be our direction , we must obey so far as they go not contrary to gods commands ; if they command contrary , we may disobey , and yet remain good subjects . this for the spiritual part of this precept . . the fourth rule requires the means conducing to be handled , and these also have been partly handled before , and therefore may be passed over here ; onely some more means we may observe for the superiour in his duty , out of the psalm . . to think of his accompt , quando veniet ad me ? when will god come ? this must be his thought , he must give an account , how he hath executed his place . god will demand ubi est grex 〈◊〉 ? where is the flock that was given to thee ? . the next is in the same verse : for the well ordering of a kingdom he will begin at his own court ; if a king , if a master of his own family , he must begin at himself , i will walk in my house with a perfect heart . our saviour saith , qui 〈◊〉 peccatum , servus est peccati : he that committeth sin is the servant of sin , and he is not 〈◊〉 to rule over others , that is under the bondage of that , from which he should deliver others . . thirdly , his eyes must be upon such as are faithful in the land : he must pick out those that are integri , wise , sound , and 〈◊〉 , which are worthy to be in place of government . he must be careful to know such as are 〈◊〉 to be called ad 〈◊〉 , to rule under him , that so when there is occasion he may employ them in publick service . . he must consider what they be which he ruleth over , they are the city of god , and therefore he must not esteem of them lightly . it is gods work , and they are gods people , citizens of gods city . the heathen man could say to a 〈◊〉 remember you are over 〈◊〉 men , and over athenians , thereby admonishing him , to be moderate and careful in his government : much more should it make all christian governours careful , when they consider the dignity and worth of those they are set over , that they are the city and servants of god , and redeemed by the blood of christ , &c. and as these are some means , the consideration whereof may work in governours a care to perform the duties of their places aright ; so again , there are means to keep men from usurping authority , and affecting , without lawful title , power over others , or aspiring to higher places then they are fit for . to this end they should labour to humble themselves , as david did , who accounted himself a dead dog , a flea , a 〈◊〉 and no man. and seeing the defect of gifts in themselves , to be content ( with the apostle ) with what place soever they are called to ; and with david to say , ecce me , behold 〈◊〉 am i , let god do with me what seemeth good to him . thus ought a man to stand 〈◊〉 to preferment , and to say , if i be fit for the place , god can provide it for me . if he do not , what dignity soever it be , i can be aswell without it , as with it . he ought to think with himself , that though he be dominus ingenii & lingue , have wit and 〈◊〉 at command , yet if he be servus peccati , a servant of sin , there is matter enough to humble him . and because there is in every man naturally a spirit that lusts and longs after honor as the babe longs for the breast ; therfore with david , he should ablactare , wean himself from aspiring thoughts , by such considerations , as these . nay the same king goeth a degree further . michal thought he abased himself too much by dancing before the ark , but he told her , he would yet be more vile and base in his own sight : so far he was from aspiring after an higher estate , that he would prepare himself to be in a lower condition , if god should please to set him lower . thus it would be good , if we would prepare our selves before hand , and to say as balak did to balaam , though he were a heathen king , i thought to have promoted thee , but god hath kept thee from honour : he acknowledges it to be gods hand to keep 〈◊〉 from preferment , god disposes of honors and preferments as he pleases . when the sons of zebedee would needs sit one on the right , the other on the left hand of christ in his kingdom , christ tells them , those places must be for them , for whom his father 〈◊〉 prepar'd them . in ezekiel it is said , the prophets were like foxes in the desert : and so in the schools of the prophets , we finde every one like foxes , hungry and ravening for preferment , as a testimony of that excellency that is in him . thus we are ambitious still of higher places , forgetting that lesson of our saviours , of taking the lowest places . a good steward ( as he saith ) will give to every one in the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his portion , and no man ought to expect more : he that will have more then his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his portion , requires an unjust thing of the lords steward . . according to the fifth rule we are to speak of the signes of the performance of these duties . . for inferiours . the signes of their honouring their superiours may be gathered from that speech of the heathen , nec dicto , nec facto , aut 〈◊〉 〈◊〉 , i have not neglected my duty , either in word or deed , or by so much as an ill look : and as for 〈◊〉 , the common saying of vultu saepe laeditur pietas , shews that by a wry countenance , a man may break this precept . the signes ( in the next place ) when inferiours give honour to their superiours may be these ; and a man may be honoured or dishonoured , dicto , facto , vultu , for these three wayes laeditur pietas . . facto . we must shew our reverence to them by our deeds . our outward acts ought to be such , as that they may rejoyce and take pleasure in their government , and not griefe , as the apostle speaks . davids heart smote him , when he had cut off sauls skirt . he did not hurt saul in the cave , yet his heart toucht him , because 〈◊〉 had toucht his garment , and had thereby dishonoured him , by spoiling his garment . we must not then do the least act that may reflect upon our superiours , but 〈◊〉 our honour by all acts of obedience and duty ; yea , by doing more then we are bound to ; this is a good signe that we do truly honour them , if we do not barely our duty , but abound in every good work , by doing more or oftener then law requires . the apostle speaking of a duty tells the philippians , that it was not so much the matter of the duty he esteemed , or weighed , the paying of tithes or maintenance , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fruit abounding , that should be accounted as an overplus at the day of reckoning ; this was it he valued . by this means we shall not be like simeon and levi , that made their father stink among the inhabitants of the land , but cast a comfortable smell , that god and our superiours shall take pleasure and delight us . . dicto . honour must be shewn in words , as on the contrary contempt may be shewn in words , as we see in the example of the children that mocked 〈◊〉 , and were destroyed by bears ; and of the pharisees that derided christ , which is elegant in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naso suspendebant , they took it in snuff , and expressed their derision by drawing together the nose , they made noses at him . therefore blessed is he that speaketh to an understanding ear ; an obedient ear will be willing to hear his faults without deriding or 〈◊〉 at his superiour . . lastly vultu , for the countenance . honour as well as contempt may appear by the countenance . we see cain liking not his brother , hanged his look , his countenance fell . laban upon displeasure taken against jacob , altered his countenance , it was not to him as before . s. jerome upon the verse of the psalm , saith , there is 〈◊〉 increpationis , a chiding countenance , and 〈◊〉 detractationis , a countenance that can detract , which is , as the wise man saith , when one doth harden his face , or put on a bold face when he is rebuked , or hath , as david saith , a proud look , whereby he doth as much as in him lies , 〈◊〉 laedere , dishonour him by his looks . elisha saith , that if he had not reverenced the face of the king of judah , he would not once have looked upon jehoram ; intimating that to superiours especially being godly , reverence must be shewed , and that it may be shewen even in the looks . for superiours , because as they say their power is bottomlesse , so their abuses are bottomlesse : therefore there are certain signes of a good government . . the prophet tells us , that in a good government , the eyes of them that see , shall not need to wink , and the mouth of them that can speak , shall not need to be silent , a man may speak the truth freely without danger or controll : a flagitious man shall not be called , good sir , and as it is verse . the base shall not be called liberal , nor the churl bountiful . he gives us to understand , that in an ill government a man must see and not see , as the poet said , quod scis , 〈◊〉 . we may see this in the examples of esay and amos. amos lived in the dayes of vzziah and jeroboam , and he tells us , that then it was a time for the prudent to keep silence , because it was an evil time . a wise man must hold his peace , lest it should fare with him , as with the levite , when the danites cried , tace , hold thy peace ; which he was forced to do lest they should have slain him . it was certainly no signe of good government , when our saviour for saying he was not bound to accuse himself before caiaphas , was 〈◊〉 on the face by a catchpole : and when ananias commanded s. paul to be smitten on the mouth , because he pleaded his own cause ; whereas esay living in the dayes of hezekiah , a good king , durst say to shebna , who are you ? whence come you ? and god deal thus and thus with you . . a second signe of evil government is , when men cannot have justice , but are delayed by those that should right them . s. paul notwithstanding his appeal to 〈◊〉 , could get no justice , because nero being upheld by his under governours , must also uphold them . achish could confesse that david was upright , yet he told him , he must not go with him for fear of displeasing the lords of the philistims . . another signe is by their speech : which the heathen observed : a good governour saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is my duty , and i must do it . an evil governour will say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have power and i may do it : he boasts with saul , i can give you vineyards , &c. and with pilate , i have power to crucisie thee , and power to let thee go . . a fourth signe is out of menander , when their eye-brows swell so , that they will refuse to amend what is amisse . if there be any fault , and if you tell them not of it , they will say , why did you not tell me of it ? and if you do , they will say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we will consider of it ; and then it shall be as much amended , as if it had never been mentioned : and also you shall , when opportunity serves , be remembred with some mark of displeasure , as one too busy or pragmatical . when one told joah of absaloms hanging in a tree , he asked him , why he did not kill him ; but the other replied , that considering the kings strict charge to the contrary , joah himself ( if the fact had been done by another ) would have been ready to accuse him to the king , and to have him punished . . it is a signe of ill government , when religion is pretended to stop justice . it was much practised in the primitive times , and oft complained of by the fathers . if any of the rulers or officers had wronged a christian bishop , and he had complained to the emperour who promised justice , and appointed a day for hearing ; then would the deputy come and say , this man is a christian ; he ought to be patient , and to forgive injuries , and not to go to law , it s against the principles of his religion . and thus they were dismissed without justice and reproached for their labour . so it is often with others : especially , if any clergie-man seek for justce . . lastly , the thriving of the righteous is a good signe . in his dayes ( saith the psalmist ) shall the righteous flourish . but on the contrary , when as the heathen observed , the flatterer is chief in esteem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the sycophant the next , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lewd and naughty person is the third . this is a signe of ill government . such a sycophant was doeg , who accused david to saul , and made him pursue him ; his crime was such , that there was no sacrifice appointed by the law to 〈◊〉 it ; and therefore david said , let him be cursed before the lord. it is reported , that when caesar first entred upon his tyrannical government , he gave preferment , sic 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 ; & tamen inquinaret ornamenta , so that the men had no honor by them , but dishonor was brought upon the preferments , and these places of preferment are discredited , when unworthy men as sycophants and lewd persons are placed in them by governours . . the sixt rule for expounding the precepts is , that we do not onely observe them our selves , but cause them to be observed by others . according to this , we must not onely honour our superiours , but draw others to this duty . the negative precept is given by the wise man , my son , fear god and the king , and 〈◊〉 not with those that are given to change , &c , we must neither be principals nor accessories in any rebellious course against our soveraign , neither do any thing of our selves , nor draw others to joyn with us in any such unlawful course . an example we have in david , when he had saul at 〈◊〉 , he would not hurt him himself , nor would he suffer abishai to destroy him ; for who ( saith he ) can stretch out his hand against the lords anointed , and be innocent ? and as they contain a dehortation from disobedience and rebellion , so e contra , we have an exhortation for obedience and subjection . gedaliah , as he was willing to submit himself to the chaldees , so he exhorts others , let us serve the king of babel , and it shall be well with us . when any shall rise in the gain-saying of corah , against moses or aaron , we must not onely not joyn with them , but withdraw others from them , and say with moses , depart from the tents of these wicked men , and touch nothing of theirs , lest ye be consumed in all their sins . but on the other side , if they require things directly and evidently contrary to the commands of god , deo potius quam hominibus , we must not obey them our selves ; nay , we also must exhort others not to obey them : if their authority be lawful ( though abused ) we must rather suffer then resist : but if it be usurped , and without any colour of title , we may resist them , if we be able ; for 〈◊〉 without title ( while the lawful governour hath not 〈◊〉 his claim ) are to be accounted as publick theeves and robbers , its lawful for any to destroy them : and thus we may say with david , quis consurget mecum , who will rise up with me against the evil doers ? we must get as many as we can to joyn with us , to deliver us from the oppression of such as 〈◊〉 or invade the authority of our lawful soveraign . chap. xi . the second part of this commandment , a promise of long life . reasons why this promise is annexed to this commandment . how this promise is made good . reasons why god sometimes shortens the dayes of the godly , and prolongs the dayes of the wicked . vve are now come to the second general part of this commandment , which is the promise , that thy dayes may be long , 〈◊〉 . a prolongation of dayes . in the second commandment , there is a general promise , to them that love god and keep his commandments . in this there is a particular promise for them that observe this commandment ; and therefore its true which the apostle observed , that this is the first commandment with promise , that is , with a particular promise . now the reasons why god adds a promise and reason to this commandment may be these . . because ( according to the proverb ) adorant plures 〈◊〉 solem , quam occidentem , there are more that worship the rising , then the setting sun : and old men are compared to the sun going down . job saith , that a man towards his end is like a candle burning within the socket , or a lamp despised . so consequently our fathers having one 〈◊〉 in the grave , are neglected , because there is no further hopes of receiving benefits by them , whereas if they were still growing up with us , there were further expectation of good towards us . therefore god adds this reason or motive to stir us up to give due honour to them , even when they are old , because we shall be rewarded our selves with honour and long life . . secondly , here is a convenient proportion between the promise and the duty , which is most 〈◊〉 . the heathen man saith , si acceperis 〈◊〉 gratis , tuere ; if thou hast received a benefit , preserve it . we received a benefit in our birth from our parents , that is our life : be thankful to them , and so maintain it ; for god then will have our life preserved by them from whom we had it , and that is , by their benediction if we shall continue in our honour to them . pietas , saith s. ambrose , in parentes grata deo , merces 〈◊〉 , 〈◊〉 〈◊〉 ; this piety towards parents is acceptable to god , and is the just reward from children to parents , &c. and s. paul saith , it hath not onely the promise of this life , but of 〈◊〉 to come . and therefore this second reason is explained , ut bent 〈◊〉 sit , that it may 〈◊〉 well with us . for , as it is said , that if all the adverbs , as diu , &c. were linked together , and bene and male were left out , they were nothing worth . and therefore god makes a comment upon this commandment , after he hath said [ that thy dayes may be prolonged ] he adds , that it may 〈◊〉 bene well with 〈◊〉 : ut non 〈◊〉 〈◊〉 sit longa , sed 〈◊〉 ; that thy life be not onely long , but happy . now parents blessing much conduceth unto this , that by their blessing we may prolong our dayes . the blessing of noah to sem , reached to life eternal , and of japhet to this life , that he should dwell in 〈◊〉 terra , be enlarged and dwell in the tents of sem : and a curse fell upon cham , both for this life , and the other , and that upon 〈◊〉 and his posterity . this blessing of the parents is effectual , because it is a fruit of faith , as the apostle tells us , in the case of isaac blessing jacob , and of jacob blessing the sons of joseph ; and as their blessings , so their curses are effectual ; we see it in the story of isaac . he 〈◊〉 〈◊〉 fetch him venison , that he may blesse him ; rebecca counsels jacob to prevent 〈◊〉 ; he dares not lest his father curse him , yet at his mothers instigation he adventures , and isaac blesseth him with a blessing which afterward proved effectual , for when 〈◊〉 came to be blessed , isaac told him , dedi fratri tuo benedictionem , & erit 〈◊〉 , i have blessed him , and he shall be blessed : yet 〈◊〉 loved 〈◊〉 better then iacob ; but this was the work of gods providence , that isaac should give the blessing to jacob. so likewise in jacobs blessing of ephraim the younger before manasses the elder , the younger should be greater then the elder , though he should be great too : a strange blessing it was ( for the manner ) and mighty ( for the 〈◊〉 ) and when jacob blessed joseph , because he had fed his father , ( a part of the honour here commanded , as was shewed before ) therefore he blessed him with the blessings of the heavens , of the aire , and of the deep ; and this blessing proved effectual , for that tribe continued longest in prosperity , and remained with judah , when , the ten tribes were carried captive , and never returned . thus the parents are the instruments which god chooseth to convey his blessings by ; you are the blessed of the lord , as the 〈◊〉 speaks ; the blessing is gods , and parents the instruments . before we leave this a question must be answered . how is this promise fulfilled , since we see by daily experience , the contrary , we see that dutiful children have died in the strength of their years , and disobedient and stubborn have prospered and lived long ; and therefore that is very true which the preacher tells us , all things come alike to all &c. . we say , that riches honour , long life , and other outward things are but gifts of gods left hand , and are common alike to all , as well to the bad as to the good . isaac in his blessing gave the fat of the earth to jacob , and after , verse . he gives it to his brother 〈◊〉 ; and prosperity is the lot of the wicked aswell as the godly , ne boni nimis cupide prosequerentur , lest the good should be set too eagerly upon it ; and adversity is common to the godly , aswell as the wicked , ne 〈◊〉 turpiter effugiatur , lest the godly should 〈◊〉 it basely . . again , the reason why adversity is common to both is , because if it should sall upon all the wicked in this life , question would be made , where is that judgment we look for ? and if wholly upon the godly , we should be apt to say , 〈◊〉 non respicit nos , god regards us not , his providence failes . and therefore to let us see , that his providence continues , he will give to his children some good things here , and to let us know , that he hath judgement in store , he imparts some of them to the wicked . nor will he bestow all upon the ungodly , because then they would be 〈◊〉 to conceive , that they were not at gods dispose , but would sacrifice to their own net , and attribute all to outward means : nor all upon his children , lest the devil and his instruments say , as he did concerning job ; doth job serve god for nought ? but how then shall we acquit god of injustice , and how is his promise of long life , to them that honour their superiours performed ? . the distinction of bene and male , will acquit him . a promise must carry a benefit with it , if not , it were better to be without it then to have it . now long life , without that blessing of going well with a man , is a displeasure . it is the comfort and delight which we enjoy in our life , which is here promised as a blessing . for saint augustine saith , non est vera vita , ubi non seliciter , vivitur , that cannot be called a true life , which brings not content and happines with it . eliah being persecuted by jexebel , thought his life not a benefit , and therefore quits god of his promise , now , o lord , take away my life . and indeed long life may be no benefit in two respects . . in regard of the evil times . 〈◊〉 was a good king , but the times began to be evil , jerusalem was 〈◊〉 long to be destroyed . therefore huldah the prophetesse sends him word , that god would gather him to his fathers , and that he should go to his grave in peace , and his eyes should not see the evil that god would bring upon that city . god shortned his dayes , to free him from a further evil , he being but years old when he died . . in regard of himself ; lest he should be corrupted . the righteous is taken away from the evil to come . it is said that 〈◊〉 was raptus a facie malitiae , taken away from seeing wickednes , lest either he should have been infected or grieved at it : and so the pleasure of his long life here , would have been a displeasure to him , by the danger of eternal death . . the second answer is , to that which is secondly objected [ that though god takes them out of this life in these respects , yet the compensation is more then equivalent ] he makes them amends , and that fully . for as when 〈◊〉 promised 〈◊〉 half his kingdom , if he had given her all , it had been no breach of promise in him , so 〈◊〉 god give to those that honour their parents vitam perpetuam , everlasting life , instead of 〈◊〉 , a long life , he performes his promise to the full , so he that promises ten pieces of silver , and gives ten pieces of gold ; and he that promiseth an hogshed of beer , and giveth as much wine , breaks not his promise . . but the 〈◊〉 and most sufficient answer is this . there is no temporal thing , that doth cadere in promissum dei , come within gods promise further then it shall be conducing to the life to come : for this life is but via ad vitam , the way to the other , and better life . and therefore whatsoever god promiseth in the way it is but as it furthereth to the end . 〈◊〉 pars perfectae 〈◊〉 est 〈◊〉 foelicitas , earthly felicity is no happines , unlesse it dispose us to eternal felicity : because ( as it was said before ) all things must 〈◊〉 in 〈◊〉 , work together for good ; 〈◊〉 it a disponatur de 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , that the lesse blessings may be so disposed , that they may agree with the chief good ; or at least ne periculum fiat de maximo , the greatest good may not be hazarded by it . and in this respect it is certain , that as it is not prejudicial to the life to come , god keepeth his promise . therefore ( as one saith ) our lives may be ventured pro rege , lege , & grege , for the king , the law , the flock . . pro rege , for the king . thus when david was in danger of being stain by 〈◊〉 - benob one of the sons of the giants , 〈◊〉 hazarded his own life , to save davids , and so rescued david and slew the philistim . . pro lege , for religion . for thy sake ( saith the prophet ) we are killed all the day long , contend earnestly for the common faith , saith saint jude . . pro grege . as the prophets were examples , so must we . in these cases , if a man should be desirous of life , he may live , but this life will prove derogatory to the life to come . but if in the same cases we shall lose our lives , god doth not onely reward us with 〈◊〉 the life of glory in the other world , but with vita memoriae , we shall have an everlasting memory and honour in this world . the righteous shall be had in everlasting remembrance , saith the father , and the memory of the just is blessed , saith the son : and men shall say , praised be the lord that ever such a man was born ; and say , 〈◊〉 mortuus est iste , how bravely died such a man. now 〈◊〉 are some reasons also , why god prolongeth the lives of the ungodly , and though they cannot expect it by vertue of his promise as the godly may , for no promise is made to the wicked . . to give them time to repent , that they may recover themselves out of the snare of the devil , as the apostle speaks . and this we see in saint paul by his conversion , and the not 〈◊〉 〈◊〉 of solomon , when he had forsaken god , and followed strange women , and false gods , was the cause sine qua non , of his returning to god. . secondly , god hath thereby a respect to the progenie of the wicked ; if god had cut of 〈◊〉 while he had been yong , good josiah had not been born : and if ahaz had not been suffered to live , 〈◊〉 had been lost . . thirdly , 〈◊〉 〈◊〉 wicked 〈◊〉 to live , that they may be rods and scouges for the exercise and 〈◊〉 of his church . the prophet in the person of god calls ashur , the rod of his anger . . the last reason may serve as an universal 〈◊〉 . god 〈◊〉 such men to live long , to 〈◊〉 〈◊〉 long suffering , by his patience and long suffering . the apostle 〈◊〉 the same , when he saith , what if god willing to shew his wrath , and to make his power known , endured with much long-suffering the vessels of wrath . but as the prophet tells them , god will not suffer them to escape for ever . . the godly shall come out and look upon their carkasses , and in the meane time they shall be but as condemned persons , nay they shall condemn one another . 〈◊〉 condemnes zimri , had zimri peace which slew his master ? and absolom , though he were rebellious to his father , yet he could condemne hushai , for leaving david ; is this thy kindnes to thy friend . . as the prophet esay hath it in the forenamed verse , 〈◊〉 〈◊〉 non 〈◊〉 , their worm shall not die , conscientia ipsorum paena , their very conscience shall be a punishment to them . so that their life may be 〈◊〉 , not 〈◊〉 , long , but without delight or joy . . the third is out of the same verse , ignis 〈◊〉 non extinguetur . their fire shal never be quenched . their misery shall never have end . . and lastly ( there too ) they shall be an abhorring to all flesh . they shall be odious to every good man. their name shall be forgotten . god will root out the remembrance of them from the earth . the name of the wicked shall rot . and though god take away the righteous betimes , yet in the way of righteousnes is life , and in the path-way thereof there is no death , as the wiseman speaks . and to conclude with the words of the preacher , though the dayes of the wicked be prolonged , yet it shall go well with them that fear the lord : but it shall not go 〈◊〉 with the wicked , neither shall he prolong his dayes , which are as a shadow , because he 〈◊〉 not before god. the exposition of the sixth commandement . chap. i. why 〈◊〉 commandment is placed in this order . how it coheres with the rest . of unjust anger , the first step to 〈◊〉 , how it differs from other affections . of lawful anger . unlawful anger how prohibited . the degrees and fruits of it . the affirmative part of the precept , to preserve the life of 〈◊〉 . the life of the body , and the degrees of it . the life of the soul , and the sinnes against it . the scope of this commandment . non occides . thou shalt do no murther , or thou shalt not kill . we have seen , that whatsoever duty was between men , as superiours , and inferiours , pertained to the fift commandment , which hath been handled at large . now the duties that are called 〈◊〉 , which are common to all , follow in the four next commandments . this sixth concerneth the life of man , and the preservation thereof . the seventh respects chastity , and the preservation of it in wedlock , and out of wedlock . the eighth takes care of meum & tunm , the goods , propriety , and estates of men . and the ninth concernes the reputation and good name of a man. this commandment conducing so much to publick and private peace , is rightly and in its due order placed next to the 〈◊〉 whereby authority and government is established with due respect and honour . and the lawgiver considering the frailty of mans memory , hath in his infinite wisdom under one word [ murder ] comprehended a whole catalogue of sinnes , and made choice of this word , which signifies the highest degree of sinnes of this nature , to shew how odious the other degrees are , and that those affections of unjust anger , hatred &c. are murder in his sight , which otherwise would not perhaps have seemed so haynous to man , if they had not been expressed by that word . this commandment is expounded in the law by moses , where not onely murder itself is forbidden , but all the degrees and causes 〈◊〉 men come to it , as 〈◊〉 - bearing , standing against the blood of our neighbour , hatred , not rebuking a neighbour for his sin , revenge , grudges , &c. and as in the law , so in the gospel by our saviour himself there is a large comment upon this law , from the two and twentieth verse of the fift of saint matthew to the . and from the . verse to the end of the chapter , where rash anger and malice is made murther in the heart and revenge even against enemies is severely forbidden . the like is in saint johns epistles almost throughout them all , but especially in one place , most plainly and especially ; whosoever hateth his brother is a murtherer . by which god sheweth , that god rather gives his laws to the heart ( the fountain of the affections ) & to the affections , then to the actions , as men do their laws . and when we have well weighed these places , we shall finde that to be true , which the apostle saith , that anger and hatred 〈◊〉 the gate of the 〈◊〉 , whereby he enters into the soul ; be angry and sinne not , neither give place to the devil ; for hereby is way made for strife and debate ( the proper work of the devil ) as s. james speaks . for the order and dependance of this commandment upon the former , it is very exact . for , . first , the fifth was concerning parents , the beginners and authors of our life , therefore no object cometh better to be treated on in the next place , then life it self ; which floweth as an effect from the former , and every man ought to prize and esteem it both in himself and others . and as it ought to follow the fifth , so ought it to go before the rest ; for we must first have life and being before we can partake of wedlock , goods , or good name , 〈◊〉 do all depend upon life , and therefore the commandment for preserving of it ought to stand before these . . the ground of the fifth commandment was self conceit ; to restrain that conceit which men have of their own excellency , whereby they assume honour to themselves , and are unwilling to give honour to whom it is due . hence men are apt to hate those that are better and more honoured then themselves ; for omnis iniquitas mentitur sibi , all iniquity deceives it self , and we may observe that the first murder came from this , cain hated his brother , because he was accepted and preferred before him , and the text saith plainly that he slew his brother , because he was better then himself , for his brothers works were good , and his own evil . so was esau's anger kindled against jacob , because of his prerogative of birth-right which he had bought , and for the blessing which he stole from esau. the like was in the patriarchs against joseph : so that in both cases ( had they not been prevented ) they had proceeded even to murder , when they hated them . all this , i say , grows upon the conceit , that we are not honored so much , and others ( in our opinion ) are honoured more then they should be . thus then we being thwarted and crossed , do as ahab did , fall into anger and revenge , and ( to obtain our desires ) into murder . and therefore in the placing of this commandment before those that follow , there is very good order observed . it is true , as diverse have well observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fervour of spirit or animosity , proceedeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire , and our affections are hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent and earnest . we see in natural things , fire , whose natural place is to be above , desireth to be there , and therefore it hath the quality of lightnesse given to it , whereby it is apt to ascend , and if it be hindred in its course , it hath another quality , viz. hear , to burn through and make way , whereby it will search , and by its own strength 〈◊〉 to remove the impediment . such a thing is in the soul of man ; for god having given us light to know what we have to do , giveth also a desire to do it , & so we make toward it , we go up ; for therefore hath he given us that part of the minde which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is answerable to the lightnesse in the fire : and then answerable to calor heat , he hath given us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the zeal of it we remove all impediments in our course . . now the first step or motive to murder is anger , which is vindex laesae concupiscentiae , the revenger of our desire impaired ; this being not satisfied , there naturally follows ebullitio sanguinis , a boyling of the blood , for we commonly say , when a man is crossed in that he desires , his blood riseth , upon which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anger , and a desire of removing the impediment . but this we are to understand , that anger is not of the same quality with some other affections , as namely that of envy , that doth sound ill , assoon as it is named , for it implies a grief at the good of another , which is simply and altogether sinful , as being directly contrary to the vertue of love : but anger is not simply evil in regard of the act or object , but when it fails either in the cause , or the quantity , or measure , then our anger may be faulty . be angry , saith s. paul , but sin not . so that there may be anger which is not sinful : and when anger is a sin , often it cometh not in regard of the object , nor at any time in regard of the affection it self , which is indifferent , but when we are angry either without cause , or upon a trivial and light occasion , or when upon a just cause we keep no measure , but our anger is extream . to be moved with indignation , in gods cause , or for the publick good , is a vertue , and it is called nemesis , indignation , as when a man doth see a thing committed against gods glory , that ought not to be done , or a thing that ought to be done , not done to the glory of god , or the good of the church and common-wealth . this is ira per zelum , a zealous anger , and is called ira spiritus sancti , a holy anger . such an anger was that of our saviour against them that prophaned the temple . and that of elias when he saw the worship of baal set up , instead of the true worship of god. and this anger venerable beda commends to us : zelo domus patris salvator impios 〈◊〉 templo , zelemus & nos domum dei , & quantum possumus ne quid in ea pravum geratur , insistamus : our saviour in zeal to his 〈◊〉 house turned the wicked out of the 〈◊〉 , let us be as zealous for that house , and be 〈◊〉 and careful as much as in us lyeth , that no wicked thing be done there , &c. the other is ira per vitium , a faulty anger , or ira 〈◊〉 , a fleshly anger , and that is , when a man is angry without cause , condemned by our saviour , who threatens him that is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a cause ; or when it is extra modum , beyond all rules of moderation ; when a man gives place to wrath , and lets it run out of all compasse , contrary to the apostles rule , who bids us , resist anger , and not give place to it . s. gregory gives us a rule for this kinde of anger ; ira cum delinquentium culpas insequitur , non debet menti quasi domina prire , sed post rationis 〈◊〉 quasi ancilla fumulari ; when anger prosecutes the faults of delinquents , it should not go before the minde like a mistresse , but follow reason as an hand-maid : and when the affection is not thus ruled by reason , then it is no more nemesis , but radix amaritudinis , a root of bitternesse , or venenum serpentis , the poison of the serpent that infecteth our nature . now this sinful wrath , which is the spawn of those sins which s. james reckoneth up , is either the first motion rising in us , or else it is suppuratio vitii , an impostume , or inward ranckling of it : and this , if it be against a superiour , it is called a grudge ; if against an equal , 〈◊〉 ; if towards an inferiour , it is termed disdain ; and this grudge if it continue longer , will grow into an impostume of envy , and so will rancour into hatred , and disdain into contempt . after which they usually break out , and have two issues . . in the tongue . . in the countenance . if it breaks out . in the tongue , it is called spuma vitii , the 〈◊〉 or froth of the vice , which being against superiours is called 〈◊〉 , whispering or detraction : of such s. bernard saith , 〈◊〉 portant in ling 〈◊〉 , they carry the devil in their tongue . and when it is against equals , it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contentious railing and brawling : and lastly , against inferiours it is scoffing and reproaching : or else . it breaks out in the countenance , which is called , icterus vitii the jaundice of sin , we shall know it if it be against superiours , per obliquos 〈◊〉 , by the crooked and learing eye ; if to an equal , by the whole face ; and to an inferiour by high and lofty looks , as the prophet calls them . . besides these it breaks out in actum & 〈◊〉 , into execution , into the hands and feet , and then it is called lepra peccati , the leprousie of sin , and produceth fighting and bloodshedding : which leprousie stayes not within our selves , but infects others also , come let us smite him with the tongue . these are all a kin to murder . and this is a brief enumeration of those things , which shall hereafter be set forth at large . and as in this commandment , there is a prohibition of murder and its kindred , so is there also an injunction in general to do all things that may conduce to the preservation of our neighbours life : of which also we shall speak hereafter . the hebrews have a saying , that every man ought to be lignum vitae 〈◊〉 , a tree of life to his neighbour . what it is to be 〈◊〉 vitae , a tree of life to our neighbour , the wise man tells us in sundry places : fructus justi , the fruit of the righteous is a tree of life , to deal justly with him , and offer him no wrong ; and in another place , desiderium expletum , a desire fulfilled is a tree of life , that is , by 〈◊〉 and doing good ; and again , 〈◊〉 〈◊〉 , a gentle tongue , which gives gentle speeches . these are ligna vitae , trees of 〈◊〉 , for by these we make our neighbour to have cor sanum , a 〈◊〉 , or joyful heart , which is indeed the life of the flesh , as he tells in another place ; for without this , this life is , as the heathen said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , life without life . it is a foolish opinion of some that think , that the body and senses are the best things they possesse , and thereupon infer that murder hath onely 〈◊〉 to the body : but the truth is , there is a murder of the soul as well as of the body . so that murder is referred to two lives . . the life present . and . the life to come . the world and the common law account it an offence , if the body , or good estate of it be endammaged . the good estate of the body is called incolumit as corporis , the good plight and habit of the body : and this consisteth in things ( which are all included in murder , as degrees to it . ) . 〈◊〉 integritate corporis , in the perfectnesse of each member of the body . the body therefore is not onely prejudiced , when life is taken away totally , but when the body loseth an arm , or a leg . a maim will 〈◊〉 a good action . . in incolumitate sensus , in the soundnesse of the senses of our bodies , when we are at ease , without pain , and therefore when a man is wounded , hurt , or stricken , though no limb be taken away . this bears an action of battery . . in libertate motus , in freedom to go whither we will. when a man is unjustly committed to prison , and there wrongfully detained . the law in this case allows the party so restrained , his action against the person that deprives him of this liberty . now as there is inconlumitas corporis , soundnesse of body : so there is of the soul too , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tranquility of the soul , and this may also be endammaged . the good estate of the soul consists also in three things . . in dilectione , in love ; against which cometh in odium , hatred , with its crue and retinue . . in 〈◊〉 , joy . against this cometh that , which so handleth a man , that he falleth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into torporem 〈◊〉 , a sloth or drousinesse of soul , so that he taketh 〈◊〉 delight in any good thing , or if he fall into envy . . in pace . peace is the last , which is twofold . . either within a mans 〈◊〉 , quiet thoughts , against which cometh scandalum , scandal given : or . without , between him and others , and the opposer of this is discord and contention . so that not onely offences against the body , or the incolumity and good thereof , but offenders contra animam , against the soul , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good plight thereof , are comprehended within this commandment , as breaches thereof . when esau against the will of his parents had matched himself with strange women , the daughters of heth , the text tells us , that rebecca professed , she was weary of her life , and this wearinesse of life job calleth amaritudinem anima , the bitternesse of his soul. esau in this act was a trespasser against this commandment . on the other side , jacobs soul being as it were dead by the report of josephs death , 〈◊〉 imprisonment , and benjamins departure , it is said of him , when he was told that joseph was alive ; that his spirit revived , as if before it had been dead the hebrews have a phrase 〈◊〉 animam , to kill the soul , and the english have the like , to kill the heart : and the wise man hath one neer to it : spiritus tristis exsiccat ossa , a broken spirit drieth the bones ; for grief is a cause of diminishing the natural heat , so that he that ministreth this occasion to any man , doth what he can to shorten his life , and is within compasse of breach of this commandment ; for whatsoever is contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-being , is forbidden by this commandment , thou shalt not kill . the scope of this commandment , is not any private benefit , but the publick good , as was said before of the law in general ; for the sin forbidden here is , . in respect of god himself . god will not have any man killed , and his reason he gives , because man is his own image ; and it is accounted a capital crime against earthly princes to deface their image . . in regard of the church . christians are all one body in christ , therefore he that shall take away any member of it , makes a rupture in that mystical body . . in respect of the common-wealth . peace is a great benefit , and a great blessing when men shall live without fear ; besides , tutela singulorum , the safety of every private person , who as he hath received life from god , so he hath received reason , by the use whereof he is to preserve it . for as the psalmist saith , god is the fountain of life , from whom life is derived to every man , and it is he that hath given man , nobilem rationis usum , whereby he may procure himself both incolumitatem corporis , the good plight of body , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good habit or tranquillity of soul : and with this he hath fenced him round . so much in general . now for the particulars . chap. ii. of murther in general . the slaughter of beasts not prohibited , but in two cases . of killing a mans self , diverse reasons against it . of killing another : many reasons to shew the greatnesse of this sin . the aggravations of this sin from the person murthered . the manichees held a fond opinion , that because it is said , non occides , thou shalt not kill , that a man ought not to kill a beast or 〈◊〉 , or cut down a tree , or 〈◊〉 up an herb , because there is life in it . but this errour may be confuted , even from the creation , for before the flood , god saith , behold i have given you every herb bearing seed , and every tree , &c. to be to you for meat ; he gave all things for the use of man , as alter the flood , every moving thing that liveth , &c. and under the gospel we see it most plainly . s. paul tells the corinthians , that whatsoever is sold in the shambles , that ye may eat . . the reasons are evident . first , where there is not 〈◊〉 societatis , right of society , there cannot be societas juris , not participation of right : but they have no right of society with us , because they want reason : and therefore it can be no injurie to them to kill them ; for where there is no right no jui , there cannot be injuria , wrong . . to use a thing to that end for which it is ordained , is no sin ; but the lesse perfect was made for the more perfect , therefore herbs were ordained for beasts , and both for the use of man. . yet in two cases we are prohibited the killing of beasts ; first when it turneth to the detriment of our neighbour . it is not the killing of the beast , but the wrong and detriment done to our neighbour that is the sin . . if we kill it in the 〈◊〉 of our wrath , exacting or seeming to 〈◊〉 from it that power of understanding , of which it is not capable . s. augustine describing the impotencie , or rather 〈◊〉 of the passion of anger , saith , 〈◊〉 est , cum 〈◊〉 opinio turbulent . appetitus 〈◊〉 ed , 〈◊〉 facilitatem actionis 〈◊〉 , 〈◊〉 ; non 〈◊〉 tantum , sed 〈◊〉 irascimur in scribendo , 〈◊〉 ; 〈◊〉 & frangimus , aleatores 〈◊〉 , 〈◊〉 penicillo , &c. this passion so diverts a mans iudgement : that we are not onely angry with men , but the writer with his 〈◊〉 , in dashing and breaking it , gamesters with their 〈◊〉 , painters with their 〈◊〉 , &c. when they do not please them ; when they have not that facilitatem 〈◊〉 . and this is contrary to gods 〈◊〉 , for he saves both man and 〈◊〉 : and so do the godly ; the righteous man regardeth the life of his beast , 〈◊〉 the 〈◊〉 man , that is , exacts not in his passion more from his beast , then is within his strength , or capacity . come we now to man-killing , which is murder here specified . there are two sorts of slaughter prohibited by this commandment . . sui , of a mans self . . alterius , of another . . for the 〈◊〉 , though the heathen we read of ( as 〈◊〉 , seneca , cato , and others ) thought it a 〈◊〉 sin to kill another ; yet they 〈◊〉 lay violent hands upon themselves , and thought it lawful , and were held in great 〈◊〉 for it . but christian religion tells us , that it is an unlawful act , and that no man hath power over his own life , for these 〈◊〉 . . first , we must needs grant , that under the 〈◊〉 〈◊〉 of 〈◊〉 occides , is comprehended , non occides 〈◊〉 . because , as 〈◊〉 〈◊〉 before , the 〈◊〉 rule of this law is , 〈◊〉 teipsum , thou shalt love thy neighbour as thy self , then non 〈◊〉 alium , 〈◊〉 non occides 〈◊〉 , thou shalt not kill another , as thou 〈◊〉 not kill thy self ; and therefore the prohibition of killing another , includes a prohibition of killing ones 〈◊〉 ; the one is against the law of charity and of 〈◊〉 , as well as the 〈◊〉 for we are by nature most neerly linked and united to ourselves , and nature provides for self-preservation before the preservation of others ; for it first provides alimentum 〈◊〉 , by 〈◊〉 of meat in the stomack , before it gives propaginem 〈◊〉 , propagation of the kinde , for the 〈◊〉 is of that which remains after the 〈◊〉 of the 〈◊〉 . . every man that live 〈◊〉 in a society or common-wealth is a part thereof , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at his own 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 , of the society or common-wealth where he lives , and 〈◊〉 cannot 〈◊〉 or 〈◊〉 〈◊〉 without detriment to the whole . and therefore it was , that the 〈◊〉 〈◊〉 〈◊〉 their goods to their 〈◊〉 , as it is with 〈◊〉 , because the state being injured by them in the losse of a subject will be in some 〈◊〉 〈◊〉 , by depriving them of power to dispole of their 〈◊〉 . . our life is the gift of god ( as 〈◊〉 〈◊〉 it in her long ) 〈…〉 , 〈◊〉 〈◊〉 that gives life , and we ought not to dispose of any gift of god without the 〈◊〉 , or 〈◊〉 to the will of the donour . and the 〈◊〉 because we 〈◊〉 〈◊〉 with a 〈◊〉 , ( as the apostle tells us ) which implies a 〈◊〉 from 〈◊〉 to him that bought us we are his servants . and then , as the 〈◊〉 saith , 〈…〉 ? who 〈◊〉 thou that 〈◊〉 another 〈◊〉 servant 〈◊〉 〈◊〉 may we say , 〈◊〉 〈◊〉 qui interficis 〈◊〉 〈◊〉 ? who 〈◊〉 thou that 〈◊〉 〈◊〉 〈◊〉 servant ? it is worse then brutish to kill , drown , or bring upon our selves 〈◊〉 〈◊〉 death . the very swine would not have run into the sea , but that they 〈◊〉 〈◊〉 〈◊〉 by the devil . and therfore saint 〈◊〉 〈◊〉 the act of 〈◊〉 , that 〈◊〉 violent hands upon himself rather then he would fall into the hands of 〈◊〉 〈◊〉 . it is a great errour for any man so hold , that a man may kill himself , 〈◊〉 . 〈◊〉 〈◊〉 temporales molestias , that he may avoide 〈◊〉 troubles , 〈◊〉 〈◊〉 did , whereby he doth incidere in 〈◊〉 , fall into those that are eternal or . ut 〈◊〉 〈◊〉 〈◊〉 , to hinder another mans 〈◊〉 , when he shall thereby 〈◊〉 in 〈◊〉 〈◊〉 , fall into a grievous sinne of his own or . 〈◊〉 〈◊〉 〈◊〉 , for his own sinne , desperately , as 〈◊〉 did , there being a way to 〈◊〉 out by 〈◊〉 : upon which act of his leo 〈◊〉 thus ; 〈◊〉 〈◊〉 , o 〈◊〉 & 〈◊〉 〈◊〉 , quem non 〈◊〉 〈◊〉 ad 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 , thou wert more wicked and unhappy then all men , that wouldst not be led by repentance to god , but 〈◊〉 by 〈◊〉 to hang thy 〈◊〉 . 〈◊〉 lastly , 〈◊〉 〈◊〉 ; that they may not 〈◊〉 like 〈◊〉 , that 〈◊〉 her self , and the women in the primitive times , that drowned themselves , lest they should be 〈◊〉 : for by this meanes 〈◊〉 in 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , they 〈◊〉 into certain sinne , to avoid an uncertain . so much for sui , the killing a mans self . concerning killing of another . . now for 〈◊〉 , the killing of another , the reasons against it are 〈◊〉 . the two first are general , and were applied in the 〈◊〉 of sui . . diliges 〈◊〉 〈◊〉 〈◊〉 , thou 〈◊〉 〈◊〉 thy neighbour as thy self : and the rule is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vis , 〈◊〉 〈◊〉 , do as thou 〈◊〉 be done unto . . thy neighbour is gods image , and thou must not 〈◊〉 it 〈◊〉 as 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 . the particular reasons are . . we are all one 〈◊〉 , as the 〈◊〉 speaks . and the same prophet 〈◊〉 it as a fearful judgement upon 〈◊〉 , that it should come to 〈◊〉 , that a man should eat the flesh of his own arme . and this is done , if we 〈◊〉 and dev our one another , as the apostle speaks . no man never 〈◊〉 〈◊〉 own flesh , saith the same apostle : we must not hate our brother , much 〈◊〉 kill him . . this sinne will make a man become 〈◊〉 〈◊〉 , the devils first born , for he was ( as our saviour told the jews that sought to kill him ) a 〈◊〉 from the beginning ; and by his 〈◊〉 〈◊〉 , ye shall not die at all , he brought in a certain 〈◊〉 , for by one man , sin entred into the world , and death by sin , as the apostle speaks and so by this means , as much as in him lay he murthered all the 〈◊〉 of mankinde . . murther is 〈◊〉 〈◊〉 one , of the crying sinnes , and will not cease , till god take revenge for it ; as in abels case , the 〈◊〉 of 〈◊〉 comes up to heaven and gods eares are alwayes open to this 〈◊〉 , though to others he may seeme not to heare . . it is a sin that god will have diligently searched after , as we may see in the case of an uncertain murther ; when god appointed , that the judges and 〈◊〉 of the city shall come , and wash their hands in the blood of an heyfer over the 〈◊〉 man , and protest their innocency , 〈◊〉 their hands have not shed this mans blood , nor have their eyes seen it . without which 〈◊〉 , gods wrath would by no means be pacified . . it is a cursed sinne , 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 cain , saith god , and accursed he was , for he was a banished man ( by his own confession ) and a 〈◊〉 and vagabond . he was cast out of gods 〈◊〉 that is , excommunicate or cast out of the church , 〈◊〉 from the place of gods 〈◊〉 worship , which is called his presence , and so 〈◊〉 of his grace and favour . this was the first sentence of excommunication , which was 〈◊〉 executed for this sinne . . god sets a special mark upon him for it , which the best expositors say , was hor rour of the 〈◊〉 , which of all other 〈◊〉 doth 〈◊〉 accompanie this sin of 〈◊〉 . so that this sin will 〈◊〉 〈◊〉 the 〈◊〉 . the 〈◊〉 found this horrour : it never 〈◊〉 them from their first act 〈◊〉 joseph , till josephs comforting and forgiving them . . cain himself passed sentence of death for his bloody act against himself . blood for blood , according to that of the heathen . homicida quod secit 〈◊〉 . let the murtherer look for the 〈◊〉 that 〈◊〉 hath done to another . cains fear was , that whosoever should finde him , would kill him , and accordingly it falls out , that 〈◊〉 〈◊〉 , 〈◊〉 of blood , 〈◊〉 〈◊〉 dies . 〈◊〉 , shall not live out half their 〈◊〉 , a man slayer may expect that measure from others , which he hath meted out to others . . god himself so approves of cains sentence , that though the hornes of the altar were a sanctuary for other sins , yet a murtherer 〈◊〉 he fled thither , was to be taken away and put to death . it was 〈◊〉 〈◊〉 that slew 〈◊〉 and amasa , slain by 〈◊〉 at the hornes of the 〈◊〉 . . nay god will require the blood of a man even at the hands of a beast : much more at a mans hands . . lastly , gods speech to 〈◊〉 is very remarkable ; the voice of the blood of thy brother 〈◊〉 to me from the ground : the very earth , which is senselesse received that which he shed out 〈◊〉 his brothers veines , and cryed for vengeance , and shall man that 〈◊〉 sense let it out ? he that 〈◊〉 this sin , passeth beast and earth , and 〈◊〉 creatures . now an homicides fact is augmented by circumstances , for the person who is slain , is either publick or private . . this sin committed upon 〈◊〉 publick person , is the more greivous of the two , because it is 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 against many : the offendor doth what he can to quench 〈◊〉 light of israel . to murther a king or prince , is of so horrid a nature , the heathens abhorred it . 〈◊〉 〈◊〉 the murthering of the common father of a country , yea as much as in men lies , a murthering of god himself , for they strike at god in his vicegerent and therefore though diverse princes have been taken away and murthered 〈◊〉 , yet never any people in the world pretended by any colour of legal 〈◊〉 , or shew of mock 〈◊〉 to touch the life of a prince ; ( so odious they accounted it ) 〈◊〉 counted it a wicked thing to crucifie a king ; shall i 〈◊〉 your king ? to which they could answer nothing , but that they had no king but 〈◊〉 , acknowledging , that if he had been a king , ( as they accounted him none ) that it had been a monstrous thing . . if upon a private person . . he is either 〈◊〉 to us in kindred . . or els he 〈◊〉 〈◊〉 , a stranger . . to shed the blood of them that are of our 〈◊〉 , or allied to us , is a most haynous sinne , because super 〈◊〉 respectus , here 〈◊〉 a double respect . . as he is a man ; so it is 〈◊〉 〈◊〉 . . he is either father , and then it is 〈◊〉 ; or a brother which is 〈◊〉 , &c. he that striketh father or mother , shall surely be put to death , but if he shall kill them , there is no death answerable to his offence : the heathen say , he should have 〈◊〉 mortem 〈◊〉 〈◊〉 , a 〈◊〉 and an ugly death . and if any man have but one brother , or son &c. as the women of 〈◊〉 said to david , it is worse to kill him , then if there were more , because there was but one spark left ( as she said ) and he 〈◊〉 to quench it . . of those that are 〈◊〉 , strangers , that are removed from us ; . they are either of strength to 〈◊〉 themselves , or els , . weak and impotent , as the orphan , widow , stranger &c. for the last sort of these ; it is a more 〈◊〉 sin to kill one that is impotent , then him that is our match ( as we say ) and is able to resist . god himself takes especial care of these in the law , that they be not 〈◊〉 vexed or oppressed , much lesse their lives and blood spilt . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruelty , the greek comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raw , because such cruel persons are like those ra venous beasts , that eat crude or raw flesh . to such belongs that threatning of our saviour , qui 〈◊〉 〈◊〉 〈◊〉 , he that shall offend one of those weak or little ones &c. better it were a 〈◊〉 were hanged about his neck , and that he were thrown into the 〈◊〉 . among those that are able to withstand us , it is far worse to lay hands upon a good and innocent man , then on a wicked : for by spilling the blood of a good man , we not onely sinne against the rule of charity , but against 〈◊〉 also , he being unworthy of death . we do 〈◊〉 most wrong to him , to whom we owe the most good . we sin also against the common-wealth by such an act : for a good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the heathen man said , a common good . and lastly , we sin against god himself . if any man offer violence to them , he doth it to god ; for he that 〈◊〉 them , 〈◊〉 the 〈◊〉 of his 〈◊〉 . chap. iii. the 〈◊〉 of this commandment . . that kings and princes may lawfully put 〈◊〉 to death . that herein they are gods ministers . three rules to qe by them observed . their judgement must not be . . perversum , nor . . vsurpatum , nor . . temerarium . . that in some cases they may lawfully make war. in a lawful war is required . . lawful authority . . a just cause . . a just end and. . a right manner . addition . of the causes of a just war. some other cases wherein a man may kill and not break this commandment . first , for defence of his life against sudden assaults . inculpata tutela . secondly , by chance and without his intention . how a king may put offenders to death . yet we must understand that kings and princes are in some cases exempted from this commandment , and commanded to kill , and that upon pain of grievous punishment ; ( and therefore here falls in the rule of 〈◊〉 , the rest belonging to the rules of extent ) for this law onely prohibits private persons from killing upon their own authority . and a lawful prince may lawfully do it two wayes . . when he puts to death in a legal way those that are guilty of haynous crimes . . when for the just defence of himself and his subjects , or otherwise , he undertakes a just and necessary war. . for the first , there is an objection of some , that no man is to kill , or be killed , upon the speeches of our saviour , resist not evil . but the answer is easy ; for it is not publick 〈◊〉 , but private revenge , that is prohibited . but for publick vengeance , god tells us , it is his . which place saint paul quoteth . and god hath derived his power to kings , who are his delegates , who , as the same apostle , are a 〈◊〉 to the evil , for they beare not the sword in vain ; but have it given to them , to execute vengeance upon malefactors , and may by gods own immediate warrant put an 〈◊〉 to death . thou 〈◊〉 not suffer a witch to live , saith god. and a wise king ( saith solomon ) scattereth the wicked , and bringeth the wheele over them . thine eye shall not pitty ( saith the law ) but life shall go for life &c. for the nature of man is so perverse , as that without 〈◊〉 , thou shalt kill , ne occides , thou shalt not kill , will not be observed . god hath given this power and commandment to kings and princes , who are the supreame magistrate , 〈◊〉 〈◊〉 〈◊〉 , ne sanguit 〈◊〉 . that blood should be shed , to prevent a further shedding of blood . as in the body , the physitian prescribes , 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , an incision must be made , to prevent an excision or cutting off the member ; and in curing of some diseases of the eyes , the sight must be as it were 〈◊〉 up for some dayes , and the eye covered that it cannot see , that so the sight may be preserved , and the eye may see better afterward . so here the shedding of nocent blood by kings and those that have authority from them ( for to such and none else hath god given the sword of justice ) is the way to prevent the shedding of innocent blood . in the beginning government was establisht upon this ground , optabilius est timere unum quam multos , it is beter to fear one then many ; and therefore more fit it was for one to have power to kill , then for all to have this power . and he that hath this power may lawfully use it , and cut off some thereby to preserve the whole body . for as in the natural body , if any member become so infected , as that without cutting it off , the whole body will be endangered , ( as in the case of a gangrene ) the rule is , melius est utpereat unus , quam unitas , better to cut off that member , then the whole body perish , so it is in the civil body , better one offender be cut off then the whole land endangered . and as in a common fire , when one house is on fire , if water will not quench it , the best way to prevent the rest from taking fire is by pulling it down . extinguit incendium 〈◊〉 , by the ruin of that they stay the fire from doing more harm : so in the civil state they stay further mischief by one mans ruin . and therefore god commands , tollere homicidam , ut malum tollatur ex israele , to take a way the manslayer that evil may be taken away from israel . and this malum to be taken away is two fold . . the wrath of god against the whole land , which is defiled so long as innocent blood is shed and not punished . . liberty of offending further , ( which arises by impunity ) by doing justice on the offender is prevented : for , as god saith , those that remain , shall heare and fear and shall henceforth commit no more such evil . thus we see that blood may by shed without pollution of our hands , nay it is so far from that , that moses calleth it 〈◊〉 themselves to put some to death by lawful authority ; so that tamnecesse est homines habere , qui accent alios ab 〈◊〉 , quam oculis habere palpebras , it is as necessary to have men to keep others from exorbitancies , as for the eyes to have lids , for they keep out outward injuries , and that which would hurt the eyes ; yea they keep and preserve the sight from hurting it self , which without eye lids would disperse it self with continual beholding the object . therefore the prophet david saith , that it should be his common exercise every morning to cut off all the wicked from the city of the lord. this is or should be the study of the wise king , as solomon saith , how to scatter the wicked , and to make the wheel to go over them . it was found at first when magistracy was establisht , that cains city was the cause of seths , and that even amongst the seed of seth , were some of cains spirit , which were to be restraind with the sword , or els they would like the rams and hee goats in ezechiel , 〈◊〉 at the leane sheep with their borns : and therefore that blood may be shed to prevent the shedding of blood , is evident ; for he that sheddeth mans blood , by man shall his blood be shed , and he that taketh the sword shall perish by the sword . now it is properly god and not man that sheds the blood of wicked persons , for he is 〈◊〉 dei , the miuister of god , to whom god hath given the sword , and he must not beare it in vain . now as we do not impute the death of a man slain to the sword , but to him that striketh with it , so must not we 〈◊〉 the death of a malefactor to the judge or king , but to god , whose minister he is . for quod organon 〈◊〉 vtenti , id minister est iubenti , the minister is no more to him that commands then the instrument to him that useth it . now jubens est deus , the commander is god , for as we look not at the sword , so neither must we to man the minister , but to god , whose delegates princes are , when they cut off evil doers . now as the sheriffe may not execute any man , but , ex praescripto 〈◊〉 , by warrant of the kings writ , so may not the prince or magistrate do any thing in this behalf , but ex praescripto dei , by warrant of gods writ , and his prescript is onely against malefactors . the malefactor must die by gods command , but the innocent and righteous slay thou not : his soul must be bound in the bundle of life . he must not go beyond his prescript or bounds in either case . for he that justifieth the wicked , and he that conde mneth the just , even they both are abomination to the lord , saith solomon . the sparing of the guilty , and condemning the guiltlesse are alike 〈◊〉 sins in the sight of god : we have examples of gods anger to such as have transgressed in either kinde . . for the acquitting and sparing the guilty . saul by gods command and prescript was sent to destroy the amalekites , and he having got agag the king into his hands , spares him ; but what followed ? his utter rejection ; because thou hast rejected the word of the lord , he hath rejected thee from being king. again , god gave benhadad the king of syria into the hands of king 〈◊〉 : whom he let go contrary to gods prescript . and what followed ? you shall hear the words of the prophet : because thou hast let go out of thy hand a man whom i appointed for utter destruction ; therefore thy life shall go for his life . a heavie sentence . . for putting the innocent to death , we see 〈◊〉 condemned of murder for causing 〈◊〉 to be stoned : and what a fearful judgement , god denounced against him for it by the prophet . as also against king david for the death of vrijah . and against jerusalem for stoning the innocent prophets . we have seen by this time , that a magistrate may ( without breach of this commandment ) put malefactors to death , with the reasons for it , and the evils ensuing upon the neglect of it , he keeping himself within the bounds prescribed by god. now we must see what rules must be observed in putting an offender to death . and they be three . . that it be not judicio perverso , it must be a right judgement . as the nocent must not be spared , so the innocent must not be put to death , his very hairs must be preserved : of which we have spoken before . . nor judicio usurpato , by an usurped judgement ; every judge is to keep his own limits : quis es tu , qui judicas alienum servum ? saith the apostle , who art thou that judgest another mans servant ? if beyond jus gentium , the law of nations , any prince put another mans subject to death , it is usurpation . . lastly , not judicio temerario , rashly without lawful tryal . the judges ( saith moses ) shall make diligent enquiry . he that is condemned must be sons , guilty , and that must be proved upon accusation confirmed by testimony of two or three witnesses . we see this practised by men otherwise wicked . what accusation bring you against this man , saith pilate , in the case of our saviour . and in s. pauls , foelix the governour told him , that he would hear him when his accusers were come . lastly , festus pronounced it to be against the custom of the romans to deliver any man to die , before he should answer his accusers face to face . and s. ambrose saith , judicis non est , sine accusatore damnare : quia dominus judam , licet fuisset fur , cum non esset accusatus , minime abjecit : it is not the part of a judge to condemn any man without an accuser , for our saviour cast not judas off , though he were a thief , because no man accused him . nor is an accusation to be received , nor blood to be shed , but either upon the parties own confession , or upon proof by the mouths of two or three witnesses . and these are the rules , against which if any man condemn another , qui ita maleficum interfecerit , homicida judicabitur , saith s. augustine , he shall be accounted no better then a murtherer . of the lawfulnesse of war in some cases . . the second case wherein a prince or magistrate may lawfully shed blood is , in undertaking a lawful war , either abroad against the enemie , or at home against rebels . for as he hath a sword to govern the people of his kingdom , his own subjects , so hath he gladium exteriorem , a sword to defend them from the enemy abroad . certainly had not war been lawful , god would not have had a whole chapter written for the direction of his people , when they went to war. praeliaveris praelia domini , saith abigail to david , my lord fighteth the battels of the lord. so that the lord hath his battels as well as peace . and s. augustine , noli existimare neminem deo placere posse qui armis bellicis 〈◊〉 , in his erat sanctus david , cui dominus magnum testimonium perhibet : be not of opinion that none that followeth the war can please god , for holy david was a souldier , and god gives an ample testimonie of him . it is true , s. paul counselleth us to be peaceable and quiet . if it be possible , as much as lieth in you , have peace with all men : yet it is with a si fieri 〈◊〉 , and quantum in 〈◊〉 est . if we have labored to obtain peace and cannot , then the apostle 〈◊〉 , the magistrate bears not the sword in vain . 〈◊〉 here is 〈◊〉 to him , this 〈◊〉 gladii , to force peace from the unquiet . suscipienda bella , ut in pace sine injuria vivatur , war must be undertaken , that 〈◊〉 may live in peace without suffering wrong . you shall hear s. augustine justifying the lawfulnesse of it . nemo bella per mosen gest a miretur aut horreat , &c. let no man either marvel or tremble at the wars undertaken by moses , because in them he was not cruel , but obedient to gods command : nor was god cruel in commanding , but just in retributing to the good , and terrifying the wicked . for what is there to be blamed in war ? is it because some die therein ( that have a time to die ) that the rest may live in peace ? to reprove this , is not the part of a religious , but a fearful man. it is the desire of hurt , cruelty in revenge , an unplacable minde , fiercenesse in rebelling , lust to rule , and the like , which are worthily to be blamed in war. and therefore wars begun at gods , or his deputies command are lawful and good . else john baptist would have said to the souldiers that asked him a question concerning their salvation , arma abjicite , militiam deserite , neminem percutite , 〈◊〉 , 〈◊〉 ; cast away your arms , forsake the wars , strike , wound , kill no 〈◊〉 : but because he knew , 〈◊〉 they by being souldiers , were no murtherers , but ministers 〈◊〉 justice , not revengers of their own injuries , but defenders of the publick safety , he answers them , do no 〈◊〉 , 〈◊〉 no man , be content with your wages . so that he teacheth them their duty in war , but doth not take it away , nor makes it more unlawful under the 〈◊〉 , then 〈◊〉 the law. and because s. 〈◊〉 knew , that the manichees were apt to 〈◊〉 s. john , he bids them to mark what our saviours opinion was in this point . reddite 〈◊〉 , &c. give unto 〈◊〉 that which is 〈◊〉 , and what was meant at that time by tribute money , for tribute is paid for the maintenance of souldiers in time of war. and when the centurion had told him that he had souldiers under him , and how obedient they were to him , christ commended his faith , but commanded him not to desert his calling . thus we see that a war may be under taken lawfully , without any derogation or impeachment to christian religion . but ( as we said ) it must be a lawful war , and that it be so , 〈◊〉 rules are to be observed . . it must be ex justa 〈◊〉 , by lawful authority from the king , to whom god hath given the sword . the israelites before they went to war consulted with the lord. and david went not to fight with goliah till he had king sauls warrant . s. augustine saith , ordo naturalis mortalium 〈◊〉 accomodatus 〈◊〉 poscit , ut suscipiendi belli authoritas atque consilium sit penes principes : not onely christian religion , but even the law of nature requires , that the authority and command for war , be from the prince . and therefore it stands all others upon , to consider what they do , when they 〈◊〉 any war , without the authority or 〈◊〉 of their princes , much more if it be against him : for let the cause be never so good or specious , though it be for religion , or for god , yet without his authority to whom god hath committed the sword , all the blood they shed , be the persons never so wicked , is murder , and they murderers . let them consider further what the heathen man could see , that omne bellum sumi facile , 〈◊〉 aegerrime desinere , nec in ejusdem potestate initium & 〈◊〉 esse ; it is an easy thing to begin , but a hard matter to end a warre , the beginning and the end being not in one and the same mans power . . it must be also in justa causa , upon a just occasion , and then it is like to speed the better . si bona fuerit causa 〈◊〉 , 〈◊〉 exit 〈◊〉 malus esse non potest , saith s. bernard , if the cause of battel be good , the event seldom proves amisse ( supposing withall lawful authority to warrant it . ) the causes of a just war are the same with the causes of a just action in law ; for ubi judicia 〈◊〉 , incipit bellum , where courts of justice end , war begins . they are generally made three . . 〈◊〉 defence against invasion . . recovery of what is unjustly taken from us . . the punishing of some great injurie and wrong , all which are mentioned in that 〈◊〉 of 〈◊〉 against the 〈◊〉 , omnia 〈◊〉 defendi , repetique , & ulcisci fas sit , to defend , recover , and revenge . thus abraham undertook a war for recovery of lot , in whom an injury and wrong was offered to himself . but here it must not be every light and small injurie , for which war may be undertaken , but great and notable , or a continued course of injuries . and even when there is just cause , yet until necessity inforces , war must be avoided : for as s. augustine , 〈◊〉 gerere malis videtur 〈◊〉 , bonis vero necessitatis ; evil men count it a happinesse to go to war , but good men avoid it unlesse necessity enforce them . seneca could say , non 〈◊〉 homini homine prodige utendum , one man ought not to be prodigal of another . though david fought the lords battels , yet god would not let him build his temple , because he had shed much blood . the heathen greeks thought some expiation necessary even for them that had shed blood upon a just cause . and in the greek church , that ancient canon was long observed , which for some time restrained them from the eucharist , that had born arms even in the justest war. . it must be ad 〈◊〉 justum . there must be a just end proposed before a war be undertaken . there must not be cupiditas nocendi , a desire to destroy , or libido dominandi , a lust to reign over others . but the main end must be the glory of god , and the next , 〈◊〉 in pace sine injuria vivatur , war must be taken in hand that we may live in peace without receiving injury . . and lastly , it must be 〈◊〉 debito , in a right manner ; according to that rule given by god to his people : when thou goest out to war with thine host against thine enemies , keep thee from all wickednesse . how can men expect good successe in fighting against men , when by their sins they war against god. abigail said of david , that he fought the battels of the lord , and evil had not been found in him all his dayes , where this is wanting , it may be said to such , as david said of joab to solomon , when he gave a charge concerning him , that the blood of war was upon his girdle , and in his shoes . and thus we see what is required to make a war just and lawful , and where it is thus qualified , as in the prince authorizing it , it is an act of publick justice ; so in the souldiers , it is an act of christian fortitude , when men fight for their religion , their king , and their countrey , and as they said , propter populum nostrum , & urbes dei nostri , for our people , and the cities of our god. there are other cases , wherein a man may kill , and yet not sin against this commandment . . the first is , when a man is suddenly assaulted , either upon the high-way , or elswhere , where he cannot make use of the power of the magistrate . in this case when the necessity is extream , he may cum moderamine inculpatae tutelae , for saving his own life , kill him that would take it away , that is , when he cannot otherwise preserve his own life . in this case necessitas is not onely exlex , without the law , but legem dicit legi , prescribes a law even to the law it self . but necessity must be taken as it ought , that is , not onely pro imminenti necessitate , a necessity neer , but pro termino indivisibili , when at the instant a man must defend himself , or his life is lost ; in this case every man is a magistrate . this may be confirmed out of the law , 〈◊〉 minore ad majus , the law saith , if a thief be found breaking up an house by night , and he be smiten that he die , there shall be no blood shed for him . then if i may kill a man for breaking into my house to steal my goods , and not be within compasse of murther , much more if he would take away my life . and this was the cause ( as s. augustine saith ) that gladius petri , s. peters sword may be 〈◊〉 , in 〈◊〉 , to terrifie men from offering violence , and to preserve one from danger . and seeing the law allows a man to carry his sword about him for his own defence , it is not for nothing , but implies that he may vse it in some cases , otherwise it were in vain to wear it . but when the terminus is divisibilis , that the necessity is not without a latitude , nor the danger present , 〈◊〉 we are to follow s. pauls example , who when some had bound themselves by an oath to kill him , but the necessity was not present , but there was time to make use of the civil power ; therefore in this case , paul doth not 〈◊〉 upon them , and seek to kill them presently , but caused it to be revealed to lysias the chief captain ; and so we must reveal it to the magistrate : but the danger being present , a man is by the laws of god and man allowed to defend his own life , against the unjust invasion of another , though thereby he kill another ; for this is not murther , but inculpata 〈◊〉 , a lawful defence , which is , when there is no purpose of shedding blood , but onely to preserve a 〈◊〉 own life , in order to which if blood be shed , this is onely per accidens , and not intended ; for every one ought by all law , plus favere vitae 〈◊〉 quam 〈◊〉 , have more respect to his own life , then the life of another . . another division is here to be considered , a man may be slain either ex 〈◊〉 , or praeter 〈◊〉 , either of purpose , or besides it . in natural things , we do not 〈◊〉 that 〈◊〉 to nature , which is onely per 〈◊〉 , by accident , and not per se. now answerable to this distinction of per se , and per accidens in things 〈◊〉 , is that of ex 〈◊〉 , 〈◊〉 praeter 〈◊〉 , in things moral ; and therefore if blood be shed praeter 〈◊〉 , without any purpose of shedding it , this is not to be accounted murder . for god himself appointed sanctuaries to be built for them to fly unto that shed blood praeter 〈◊〉 , and god would not build sanctuaries for any sin . if one be hewing a tree in the wood , and his hatchet fall , and by chance kills his neighbour , he having no such intent or purpose , the 〈◊〉 must deliver him from the avenger of blood , and restore him to the city of refuge . s. augustine goes further , and proves that the intention is so necessary in murder , that if we take what is praeter intentionem for murder , then we must cease to have , or use any thing that may be an occasion of hurt : a man must not have 〈◊〉 , instruments of husbandry , as spades , axes , &c. because with these a man may be killed ; nor must one have trees in his orchard , or 〈◊〉 to plow withal , because a man may hang himself on one of the trees , or the ox may gore ; nor have any windows in his house , because one may be cast 〈◊〉 of a window and be slain : thus by this means a man must have nothing , because almost every thing may be used praeter intentionem , besides his intention . but absit , as he saith , god 〈◊〉 , when they are kept for another end . yet to make a man innocent in this case , that kills 〈◊〉 praeter 〈◊〉 , besides his intention , there must be two qualifications . . he must have been imployed in re licita , in a lawful businesse , otherwise he is not to be excused . if men strive ( saith the law ) and hurt a woman with childe , that she die , then life for life must be paid . this in case of contention , which is res 〈◊〉 , an unlawful act . the like may be 〈◊〉 in gaming , 〈◊〉 , and the like . . there must be debit a 〈◊〉 , a due and just care taken , to have 〈◊〉 his death , as in casting timber , stone or tile from a house , to give warning : the case is set down in exodus , of a man opening or digging a pit , and not covering it again , as he might have done . chap. iiii. the extent of this commandment . murther committed . directly . . indirectly . a man may be accessory to anothers death six 〈◊〉 . a man may be accessory to his own death diverse wayes . of preserving life . thus much for the restraint of the commandment , and in what cases the death of a man comes not within the compasse of murther : now for the extent of it . there are diverse cases wherein a man is guilty of wilful murder , and that either . directly , . or indirectly . a man may commit this sin , . directly , as joab killed abner and amasa . if one man smite another with any instrument of 〈◊〉 stone , wood , &c. whereby he kills him , he is a murtherer , saith the law , and 〈◊〉 die for it . . indirectly , and this is of three sorts . . when it is not openly 〈◊〉 or 〈◊〉 , 〈◊〉 in some colourable way : as . by poyson , as they in jeremy , mittamus lignum in panem ejus , let us put some poysoned wood into 〈◊〉 meat * . . by 〈◊〉 and 〈◊〉 , 〈◊〉 under the law. . by killing children in the womb , by medicamenta 〈◊〉 , a grievous murther , 〈◊〉 by two councils : if a woman take strong purgations 〈◊〉 partum , 〈◊〉 cause abortion , she is 〈◊〉 , a murtheresse . . if a man be cooperator , accessorie : as . judas was accessory to christs death , by betraying him with a kisse : he coloured the 〈◊〉 with a kisse . so did joab when he 〈◊〉 〈◊〉 and amasa ; he tooke amasa by the beard , and kissed him and then smote him under the fist 〈◊〉 . . by bringing one into danger , as 〈◊〉 did david , who made him captain against the philistims ; to what end ? my 〈◊〉 shall not be upon him , but the hand of the 〈◊〉 shall be upon him . as saul dealt with david , so did david with 〈◊〉 , when he wrote letters to joab , to set 〈◊〉 in the forefront : for though the enemies slew him , yet it was davias murther . 〈◊〉 hast 〈◊〉 vriah the hittite , saith nathan . . by bearing false witnesse , as those that testified against naboth . . by advising the death of the innocent ; thus 〈◊〉 was guilty . . by exhorting and 〈◊〉 〈◊〉 up others ; the scribes , and high priests did not put christ to death , yet they stirred up the people , and perswaded pilate &c. and therefore were murtherers of christ. . by consenting to the death of another ; as 〈◊〉 did to the death of steven . . by not hindring , when a man is in authority , and may and ought to hinder it ; pilats washing his hands would not acquit him . the not punishing of 〈◊〉 for the blood he unjustly shed , troubled david when he was neere death , and therefore he gave order to 〈◊〉 to take a time to punish him . . a man is indirectly guilty , by unnecessary exposing himself to danger , when he may by ordinay means prevent it , in this case he that doth the first an 〈◊〉 〈◊〉 the last , is accessory to his own death . qui amat periculum , periculo 〈◊〉 , saith the wise man. our saviour would not thrust himself into it , we must not tumble down , when there are staires to go down . for prevention of danger , we see god prescribeth a law , to prevent infection of leprosie . the leprous man was to be shut up , and if any would go to him , and endanger himself , this was presumption . and and saint paul , though he had gods promise to come 〈◊〉 to land , yet he commanded the centurion to use the means ( when he was in a storm ) to avoyd the danger , by lightening the ship &c. . by neglecting the means which god hath given for the preservation of life , as diet , physick , moderate labour , and recreation . when a man is sick , the son of 〈◊〉 gives good counsel , in thy sicknes be not negligent : why what must a sick man do , but in the first place send for the physitian ? no , he prescribes a rule contrary to the practize of the world ; first , pray unto the lord , leave off from sinne , order thy hands aright , and cleanse thy heart from all wickednes : here is prayer and repentance first , then give place to the physitian , for the lord hath created him , let him not go from thee ; there is his place ; not the physitian of the body first , and of the soul last . and we see that in the case of diet , saint paul 〈◊〉 timothy , to drink no more water , but a little wine for his stomach . by 〈◊〉 into excesse , as into surfetting , and drunkennesse , a man may shorten his life , 〈◊〉 saint hilary saith , that this doth 〈◊〉 〈◊〉 adimere , & mortem 〈◊〉 〈◊〉 , it not onely takes away a mans reason , but life too . and 〈◊〉 saith , that 〈◊〉 & naturalem 〈◊〉 enervat , 〈◊〉 generat , mortem intempestivam adducit , it weakens a mans natural parts , begets infirmities , and brings untimely death : so that excesse in meat and drink kills by degrees . our saviour gives a caveate against it , take heed to your selves , lest at any time your hearts be overcharged with surfetting , and drunkennes , and so that day come upon you unawares . so in those things which the physitians call non naturalia , a man by the undue vse of them may shorten his life , and by the moderate use of them lengthen it . therefore the 〈◊〉 exhorts , that having food and raiment , let us be therewith content , and make not provision for the flesh , to fulfil the lusts thereof . so likewise in the case from rest , and release of affairs . our saviour took the apostles with him apart , that they might have leisure to eat and to rest a while : for the psalmist tells us , it is but losti labour to hast to rise up early , and take late rest , and eat the bread of carefulnesse : for a man may by the 〈◊〉 much bending of his minde to these earthly things , bring death to him the sooner . a broken spirit doth but dry up the bones , and cause him to die before his time . tristitia mundi , worldly sorrow brings death , saith the apostle . now as there must be no neglect in us in respect of preserving our own lives , so neither must there be in regard of our neighbours . god commanded the builder to put battlements upon his house , lest another should fall from it . and if a man knew that his oxe vsed to push , he was to tie him up , and if he failed , if any were killed he was to die himself for it with the oxe . and if the rule of the wiseman hold good , as certainly it doth , that we must not with-hold our hand from doing good , we wust not forbear to deliver them that are drawne to death , then must we not onely keep them from danger of death , but by the rules of extension , we must do what we can to help them , and save their lives . pasce 〈◊〉 〈◊〉 , saith saint ambrose . non pavisti ? occidisti , feed that sheep which is ready to 〈◊〉 , if thou feedest it not , thou killest it . hence is the use of physick necessary , and those that are skilful , are bound to use their skill , to preserve the life of their brother . is there no balm in gilead , is there no physitian , that the people be not healed , ? saith the prophet : which speech implies and supposes the use of physick . the prophet ezekiel saith , that god hath ordained plants for mans use , the fruit for meate , and the leaves thereof for 〈◊〉 . and under the law it was provided , that if any man did 〈◊〉 inferre 〈◊〉 , offer violence and wound his neighbour , be should pay for his healing : by which places is implied the lawful use of physick , and the duty of the physitian ; which is , to preserve the life of his neighbour ; whereas now by the negligence of physitians , many patients are like the woman which had a bloody 〈◊〉 in the gospel , who had spent her whole estate upon the physitians , and yet was never the better , but rather worse ; such is the practise of some , to their shame be it spoken . as it is a great sinne in them , so it is a great punishment for men to fall into their hands : which made the son of syrach say , he that 〈◊〉 before his maker , let him fall into the the hands of the physitian . but now as we must preserve the life of the body , so also 〈◊〉 corporis , the good plight and integrity of it , as we said before . if the least part of the body be hurt , the whole complains , and saith , 〈◊〉 me ? why smiteth thou me ? neither the whole nor any part must be hurt . the law forbad , the causing of any blemish upon our neighbour , the giving of a wound , if any rupture , or vstulation by fire happen , it is an injury , and the like must be inflicted upon the party that was the cause : for if there be 〈◊〉 partis , a dismembring of any one part , it is 〈◊〉 ad mortem 〈◊〉 , it reflects upon the whole body . and therefore the law requires eye for eye , tooth for tooth , hand for hand , foot for foot , burning for burning , wound for wound , stripe for stripe . and he goeth further . he that causeth but a blemish in a man , so shall it be done to him again . and as a wound is 〈◊〉 integritatem , against the integrity and perfection of the body , and plaga contra sensum , a stripe against the sense ; so is a wound , binding , or imprisonment contra 〈◊〉 , against the motion of the body . david repeated it at abners burial as a great honour , that his hands had not been bound , nor his feet put into fetters , he died not as a malefactor ; for these also are accounted as injuries done without authority ; but lawfully inflicted by the magistrate , they are as punishments , and then justifiable . so that next to life , this 〈◊〉 corporis , the preservation of the body in its integrity and perfection , is to be regarded . chap. v. of the murther of the soul. several signes against the life of the soul. how a man may be accessory to the death of his soul. this sin may be committed both by them that have charge of souls , and by private persons . that this law is spiritual , according to the third rule . of the murther of the soul. 〈◊〉 come now to the murther of the soul , which is forbidden , aswell as the murther of the body . and indeed the murther of this is so much the more grievous by how much the image of god is more in it , then in the body : and therefore if the blood of the body cry to god for vengeance , it is certain that the blood of the soul will cry much lowder . now the life of the soul may be said to be taken away . . in respect of the present : . of the life to come . . if a man live not here with a contented minde , if his soul be not filled with good , as the preacher speaks , an untimely birth is better then he ; that is , he had as good never to have been born : now he that ministers occasion to discourage ( as the apostle ) or to discontent another , and so makes his life odious to him , he offends against this commandment . we see in 〈◊〉 what griefe can do : simeon being detained in egypt , and benjamin to be carried thither , if any mischief should befall him , he tells his other sons , he should be but a dead man , but assoone as he heard of 〈◊〉 welfare , it is said , that his spirit revived , as we said before . this killing of the spirit cometh three wayes , in opposition to those three things , wherein the life of the soul consists , of which we spake before , 〈◊〉 . . joy. . peace . . love . against the first is , when men grieve others , as the egyptians did the 〈◊〉 , when they brought them in amaritudinem spiritus , into 〈◊〉 of spirit . against the second , when they bring them as they did the israelites , 〈◊〉 〈◊〉 spiritus , into anguish of soul , so that they would not hearker . to moses , when he brought a message from god ; when the heart is broken with sorrow , the inward peace and harmony is disturbed : for heavines in the heart makes it stoope as 〈◊〉 observed . against the third , when a man is brought to a hating and lothing of himself , and all other things , so that he can take no joy in any thing . none of these must be done to any neighbour , but least of all to the godly . it is a wicked thing to grieve the soul of a righteous lot , for by this means we bring him to the first death , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dulnes and deadnes of spirit , whereby he is not fit to go about any thing that is good . this is done by provocation or 〈◊〉 , ( as they provoked god in the wildernes ) and therefore all irritation must be avoyded . . the soul also may be murthered in respect of the life to come ; especially by him , to whom the cure of it is committed . and this may be done diverse wayes ; as sometimes by him that hath the cure , as . . by causing men to stumble at the law , 〈◊〉 in lege , 〈◊〉 the prophet : or by teaching as 〈◊〉 did 〈◊〉 , to cast a stumbling block before the children of israel , which christ taxes in some of the church of pergamus . . indirectly , and by negligence , in not doing his duty . the prophet 〈◊〉 of such , that if any perish through his default , the lord will require his blood at his hands . prosper upon these words 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 &c. that is to say , if thou shalt not tell a man of his faults , that he may be converted and live , i will condemn thee into everlasting fire , that hast not rebuked him , who by reason of thy silence hath sinned . saint 〈◊〉 saith , omnis qui male vivit 〈…〉 , 〈◊〉 in 〈◊〉 〈◊〉 , 〈◊〉 , & forte qui 〈◊〉 , 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 ; 〈…〉 , 〈◊〉 〈◊〉 . he that liveth ill in the sight of those over whom he is set , as much as in him lies , kills them , and perhaps he that followes his example , dies , and he that follows not , lives , yet in respect of his cure , they both die . and therefore it is , that prosper tells them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , et 〈◊〉 〈◊〉 〈◊〉 sue 〈◊〉 , 〈◊〉 , 〈…〉 , 〈…〉 , a minister ought to live piously for examples sake , and to teach so in regard of the performance of his duty , being assured , that justice will not favour him , from whose hands the soul of him that perisheth , is exacted . and saint 〈◊〉 , penset ergo sacerdos , qui ad satisfaciendum districto judicio de sua tantummodo anima fortasse vix sufficit , & quot regendis subditis 〈◊〉 〈◊〉 apud deum rationis tempore , & , 〈◊〉 ita dicam , 〈◊〉 〈◊〉 animas habet , let the priest therefore consider and lay to heart , how he that perhaps can hardly tell how to satisfie or answer for his own soul at the day of judgement will be able to render account for so many souls , as are committed to his charge . . though one have not the charge of souls , yet as a private person he may be guilty of the spiritual death of anothers soul , if either by counsel , or otherwise , 〈◊〉 , or 〈◊〉 , by word , or deed , by example &c. he cause his brother to fall ; as peter by his counsel was a scandal to christ , and would have prevented his suffering , ( if christ could have been disswaded ) and so the great work of mans redemption had been hindred . so the same apostle by his example gave offence and misled the jews and 〈◊〉 . the like did they whom saint paul reproveth , who by their examples induced others , weak persons , to eat of things sacrificed to idols , with doubting consciences . let all such as prove scandals to others , remember that woe denounced by our saviour . that it had been better for them that a milstone were hanged about their necks , and that they were thrown into the sea . and in the case of the souls murther , a man may be accessory to the death of his own soul ; as he may to the murther of his body . by neglecting the meanes of his salvation : for all must not lie on the minister , we have our parts too . work out your own salvation , saith the apostle , with fear and trembling . if we neglect it , we are accessory to our own perdition . . by seeking after worldly things too much . the same apostle tells us in the next chapter , that they that minde earthly things inordinately , end in destruction . by giving himself over to sin , without sense , and working uncleannes with greedines , and make no conscience of sinning . . by deferring repentance from time to time , till he finde no place for it , it was esaus case . and it is the masterpiece of the devil , where he worketh this neglect . saint gregory describeth it excellently , cum in gravi 〈◊〉 miser homo labitur , suadet ei 〈◊〉 ne 〈◊〉 , ne 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in corde 〈◊〉 ; misericordiam 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 in 〈◊〉 suggerit : 〈◊〉 sic in 〈◊〉 dei & 〈◊〉 〈◊〉 〈◊〉 & pereat . when a wretched man falls into grievous sinne , the devil disswades him from repentance , from confessing his sinne , then tells him it is a small sinne , then preacheth mercy to him , and promiseth him long life , and vrgeth him to continue in his sin , till at last he brings him into gods displeasure and desperation with himself , and so he perisheth . and this is by deferring repentance . . the third rule for expounding the law is , that it reaches to the heart , for gods law is spiritual ; and so this law reacheth not onely to outward murther , in in regard of the act , but to murther in the heart . the pharisees counted it not murther , unlesse blood were shed , and the life taken away , but christs teaches us , that the law goes further , it restraines not onely the arme , and the blow that is given , but the first motions and desires of the heart ; if any hate a man in his heart , or be angry without a cause , he is guilty of the breach of this commandment : for the outward acts done or committed , whereby any is murthered , are nothing els but 〈◊〉 〈◊〉 the fruits of unjust anger , which is that 〈◊〉 of bitternes from whence all outward acts spring , and this root must be plucked up ; and therefore he pronounceth plainly , that out of the heart proceed murthers &c. those that restrain onely the outward act , are like those that apply plaisters to the armour or weapon , which will never cure the wound . the reason given by god himself , why man-killing is not sometimes capital , is , because he that killed his brother , did not hate him before ; whereas he that hated his brother , and slew him , was to die without mercy , and not to have any benefit of sanctuary . and this briefly for the third rule . chap. vi. the fourth rule of 〈◊〉 the causes of the sins here forbidden . of unjust anger , and the fruits of it . it consists of , . grief . . desire of revenge . the effects and fruits of it . . towards superiours . envy . the causes of envy : the greatnesse of this sin . . towards equals . . towards inferiburs . the sappuration or breaking out of anger against superiours . . by the eyes and face . . by the tongue , . by murmuring , . tale-bearing , . backbiting . against equals , by . dissention , . brawling , . rayling . the fruits of anger in superiours . . threatning . . scornfulnesse . the last fruit of anger , viz. murther of the hand . the fourth rule teaches us , that all the means or causes , which concur , or conduce to any act forbidden or commanded , are likewise forbidden or commanded . here come in all those sins formerly mentioned , which are occasions , or provocations to murther , as unjust anger , and all the fruits of it . as it was said at the beginning when we entred upon this commandment , that pride is the 〈◊〉 of all the breaches of this commandment ; so we say now that it is the fountain of unjust anger , and of all those sins that arise there from . onely by pride , saith the wise man , cometh contention and wrath : and the apostle dehorting from provocation and envy , mentions vain glory or pride first , as the cause of both ; be not desirous of vain glory ( saith he ) provoking one another , envying one another . for as was said formerly , every man sets down this with himself , that he is good , and therefore whosoever loveth him doth his duty : as on the other side , whosoever hurts or injuris him , is necessarily evil , and one against whom he may justly conceive anger ; for omnis 〈◊〉 〈◊〉 〈◊〉 just a , each froward man thinks his anger just , according as we said before , omnis iniquus mentitur sibi , every wicked man deceives himself . and from this proud conceit of a mans self , arises unjust anger against all such as do any way offend him . this anger is compounded of two things . . grief for some indignity offered to us . . desire to requite it . . in the first is , 〈◊〉 animi , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animosity or inward boyling of the blood , or fretting , from which through pride we condemn the party that injured us , as evil ; and thence follows mala mens , a malicious intent towards him , the judgement being corrupted by the affections , and therefore the apostle joyns anger and malice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , and exhorting to put away all anger , and wrath , and clamour , he adds , with all malice , because this makes us condemn all his actions as evil : for hereby we become busie in other mens matters , full of evil surmises , and judices malarum cogitationum , judges of evil thoughts : and thus we come to have an evil opinion of him that offends us . . then follows the second thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desire of revenge , james and john 〈◊〉 in christs companie , and perceiving the samaritans not willing to receive them , would needs call for fire from heaven to consume them . now if this anger be towards superiours , or men in high place , dignity and estate , or eminent for vertue , then it produces envy , which is odium 〈◊〉 〈◊〉 respectu superiorum , quia eis non 〈◊〉 , a hatred of another mans felicity in respect of superiours , because we cannot be equal with them . for there is in this case , as s. james saith , a spirit in us that lusteth after envy ; and as elihu saith in 〈◊〉 , envy flayeth the inferiour , ( as some read it ) because that inferiours are apt to 〈◊〉 those that are above them , or exceed them any way . and hence ariseth in inferiours , as the apostle calls them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swellings towards others , which either presently break forth , or if they lie long and come to suppuration , or impostume , as 〈◊〉 calls them , they prove rubigo 〈◊〉 , the rust and canker of the soul , which is a fearful thing , and worse then anger ; for anger is cruel , and wrath raging , but who can stand before envy ? saith the wise man , this usually produces murther . pilate saw that it was out of envy , that the jews delivered christ to be put to death . therefore seneca saith , that is casier for a poor man to escape contempt , then a rich man envy . we see it in cain that envied abels acceptance . in rachel that envied leahs fruitfulnefse , and saul davids happinesse . . the occasion of this sin is grounded especially . . upon the merits , and wel-deserving of others , we envy them , because they are 〈◊〉 then our selves . s. john tells us , it was the cause why cain slew abel : because his own works were evil , and his brothers righteous . for every man desiring his own excellency , thinketh that he which is more excellent then himself , doth offuscare lumen ejus , darken and eclypse his light , stand in his way , and if that man were 〈◊〉 , he should be more esteemed : therefore by this envie , he seeks to bring him under water , that he alone may swim above . this we may see in the princes against daniel , because darius had preferred him above them . and in johns disciples , they thought that christ stood in the baptists way , and got all from him , because more people followed him . and in the elder son against the younger , who when he came home from the field , and saw the entertainment of his younger brother , he envied his brother , and out of envy would not go in : the reason was , he thought himself better then his brother , the fatted calf was never kild for 〈◊〉 , &c. though he had deserved better of his father . thus nothing can be done , but envy will make it matter to work upon . if david once come to his ten thousands , saul will never after be brought intueri 〈◊〉 rectis oculis , to look aright upon him , but the evil spirit will enter into him : for so we read verse . that the next day there came an evil spirit upon him ; for there are none that the devil can so easily fasten upon , as upon such . the making of a better coat for joseph , and a little more love of jacob to him then to the rest , was a marvellous moat in the eyes of his brethren ; and it is true that jacob said , though in another sence , an evil or cruel beast hath devoured him : for envy is fera 〈◊〉 pessima , the worst of all wilde beasts . s. basil saith , canes 〈◊〉 cicurantur , & cultu mansuescunt 〈◊〉 , invidi vero ad obsequium efferantur : dogs become tame by feeding , and lions milde and gentle by nurture , but envious men , the more you observe them , the wilder they become . the greatnesse of this sin , as one saith , is such , that propter magnitudinem sceleris futura paena non sufficit , ergo & hic plectitur , so heynous it is , that hell alone is not a sufficient torment for it , and therefore it is punished here also : it is a punishment to it self ; for as the wise man saith , envy is putredo ossium , rottennesse to the bones . as he that wished himself an 〈◊〉 , that he were all eye , so such as are envious cannot wish themselves a greater misery and torment . the saints and servants of god are not envious . moses when 〈◊〉 brought him word that eldad and medad 〈◊〉 , answered him , enviest thou them for my sake , would god that all the people of the lord did prophecie , and that the lord would poure out his spirit upon them . he would not be of pompeyes minde that could endure no equal . he was so far from enuying the number and increase of the people , that he wishes , the lord would make them a thousand times more . the saints can be content others should overtake them , yea , and go before them ; but envy can endure neither . abigail when david sent messengers to take her to wife , answered that she was not fit , let me be a handmaid rather , to wash the feet of my lords servants : so every good man thinks himself not meet of that honour which god bestows upon him , but that he deserves some lower place . . the second branch is against equals . and in this case , if our arm have strength , he shall feel presently what we can do . the wise man giveth the envious three servants , pride , fury , scorn . proud and haughty scorner is his name , who dealeth in proud wrath . but if he be so our equal , that we cannot presently meet with him , then we play absaloms part , when he was angry with ammon , he said nothing for the present , sed manet alta mente repostum , but kept it in minde , which ammon afterward 〈◊〉 at a sheepshearing , and so should david himself , if he had gone down to the feast : for as the wife man observed , the wicked dissembleth his wrath , and burning lips , and a wicked heart ar 〈◊〉 a potsheard covered with silver drosse , for he that hateth dissembleth with his lips , and 〈◊〉 up deceit within him . this we see in 〈◊〉 , who comes to jacob with 〈◊〉 and phicol , that they might make a league with him , isaac wondred , why come ye to me , saith he , seeing that you hate me , and have put me away from you : yet they would have a league with him till they could have an opportunity 〈◊〉 revenge . and so we see it is a great part of worldly policy to keep league with one we hate , till we can 〈◊〉 perfundere , be revenged on him . thus it proves true , which s. john saith , qui odit 〈◊〉 homicida est ; he that hates his brother is a murtherer : for where there is hatred , it 〈◊〉 seeks 〈◊〉 , or such revenge , as proceeds to murther . . if he be our inferiour against whom our anger is set , we look upon him with 〈◊〉 and contempt for as the wise man saith , when the wicked cometh , then cometh contempt , although the contempt of an inferiour , is a reproaching of his maker , as he tells us in another place . this is the property of the wicked to despise and scorn others , whom they conceive to be in any gift , or in power , or otherwise their inferiours . rabshek 〈◊〉 sends a scornful message to 〈◊〉 : 〈◊〉 and his men of war set our saviour at naught , and scorned him : the 〈◊〉 mocked at his doctrine : 〈◊〉 mocked isaac , &c. . anger as we shewed before , after it hath rankled inwardly , and comes ad suppurationem , to an impostume , appears or breaks out in the countenance , which we called icterum peccati , the 〈◊〉 of this sin : of which we are now to speak . anger appears by the eye , and there is a wound given by the eye ; 〈◊〉 〈◊〉 ictu oculi tui , thou hast wounded me with thine eye , saith solomen in the 〈◊〉 , speaking of the 〈◊〉 of the eye in another sence . and among those six things which god especially hates , he reckons a haughty or a 〈◊〉 eye . it appeared in sauls eyes when he envied david , his eyes began to be obliqui , he looked awry at him : and the wise man bids us avoid him that hath an evil eye : and our saviour cond 〈◊〉 the servant that had nequam oculum , an evil eye . so we see there is oculus nequam , invidus , obliquus , 〈◊〉 evil , envious , 〈◊〉 〈◊〉 , which discovers the disposition of the heart . as envy , so anger and malice appear in the face , and by other outward signes . the froward man winketh with his eyes , speaketh with his feet , and teacheth with his fingers , that is , when he doth bend his fist , and stamp with his feet , supplodere 〈◊〉 , when he once winks , he means no good , for he that winks with his eyes causeth sorrow . so to bite the lip , to look on one , as if he would look through him , is a signe of anger . the ungodly looketh upon the just , and 〈◊〉 at him with his teeth . an example of it we have in those that stoned steven . sometimes it comes to spuma , the foaming of the mouth , and then the angry man is like him that was possessed with a devil . it appears likewise by the tongue , which is therefore compared to a sword that wounds deep , to sharp arrows that stick fast , to juniper coats , that will burn a long time . of such the psalmist complained , that had war in their hearts , and though their words seemed smooth as butter and oyl , yet they proved gladii acuti , sharp swords , and cut like a raisor . and here come in those 〈◊〉 〈◊〉 , fruits of anger , which proceed from the tongue , which shall be handled in the ninth commandment , as they hurt a mans name : but here as they are breaches of this commandment . as . murmuring , which is chiefly against superiours , a sin forbidden by the apostle , be not murmurers , as some of them murmured , and were destroyed of the destroyer . and therefore he saith in another place , do all things without murmuring . judas was angry , when he murmured at the box of spikenard poured on christ. ad quid 〈◊〉 〈◊〉 ? to what end is this wast ? he thought the money would have been better in the bag which he bore . so were the israelites when they murmured against moses . . whispering and tale-bearing , 〈◊〉 ; this is when the party is so great , that the angry man cannot deal with him , or if he should speak openly of him he should not be credited , then he carries tales , a thing severely forbidden . thou shalt not go up and down as a tale-bearer among thy people . and the apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whisperings , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whisperers , and condemns both . 〈◊〉 wise man saith , that without tale-bearers strife and contention would quickly cease . 〈◊〉 . . and verse . his words are as wounds , he speaks with 〈◊〉 , and seeming grief , but they go down into the uttermost parts of the belly . there are six things which god hates , and the seventh is an 〈◊〉 to him , and that is , a whisperer or tale-bearer , that soweth contention among brethren . . backbiting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , detractio , a sin frequently forbidden , and condemned , such are like to 〈◊〉 that sting though they be charmed . the wise man shews how they must be dealt with , a sowre countenance drives them away , as the north winde doth rain . the reason may be taken from that in leviticus , 〈◊〉 shalt not curse the deaf . now he that is absent , is deaf and hears us not , and therefore such as curse the deaf , all the congregation shall curse them . . when men are hindred , that they cannot be avenged this way , by detraction , then they will wreak themselves by cursing . this is a 〈◊〉 of anger , which appears in the 〈◊〉 , which ( as s. james saith ) is full of deadly poyson ; what that is , he shews in the next words , with this curse we men , who are made after the similitude of god. this is that poison , the practise of it is forbidden . they that are thus cursed need not care , for god acquits them from curses without cause , they shall not hurt them , but like arrows shot against a wall of 〈◊〉 , they shall return upon them that sent them . and as these fruits of anger appear chiefly against superiours , so there are other fruits which are seen chiefly towards equals . . wrath the first begotten ( as the heathen said ) is no barren gentlewoman , she hath a daughter like her self , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dissention , which if it be in the heart , is called discord , if it break out , is called contention , which is 〈◊〉 acrimonia , an unseemly bitternesse , taking of parts . the apostle speaking of the heathen , mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as were full of debate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debates , and joyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , variance and dissentions , and exhorts them to live , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not in strife . s. james condemns it , as against the royal law of christ , and s. paul saith , that such contentious persons belong not to the church , for the churches of god have no such custome . it is the churches honour to cease from strife , and it is said of our saviour , that he endured much contradiction of sinners . but now when we speak against discord , we 〈◊〉 onely in 〈◊〉 , in things that are good , not in malis , in evil things ; for as nothing is more to be wished then peace in good things , so nothing is more to be wished then 〈◊〉 in malis , for this is as necessary as concordia in bonis , agreement in good . when s. paul knew that one part of the company were pharisees , and the other sadduces , he cried out , that he was judged for the resurrection of the dead , and so set them together , and escaped himself , this was not unlawful . and not onely s. paul , but christ himself saith , that he came to set discord and dissention in the earth . . besides this we finde another , ephesians . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , envying or brawling : this the lord complains of by the prophet , he came down and looked for judgement and justice , but there was crying and roaring . it was said of christ , non 〈◊〉 , non 〈◊〉 , his voice shall not be heard in the street : and such disposition as was in christ , must be in all his members . the contrary we see in wicked men , as in those jews , who ( when s. paul said , god had sent him to the 〈◊〉 ) made a 〈◊〉 , and rent their garments , and threw dust in the ayre , &c. . if 〈◊〉 must not be , 〈◊〉 lefse the third which is contumelia , railing , and yet this taketh hold on most men soonest ; for as the heathen man said , promptissima 〈◊〉 contumelia , railing is the most ready and most easy revenge . to this may be referred that of our saviour , to say 〈◊〉 to a brother , or to say , 〈◊〉 fool , or when a man shall debase the gift of another , or speak ad contristandum , togrieve him . we finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , despightful persons , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , revilers , condemned by the apostle . such do grieve the saints of god , who thereupon have heavily complained . the prophet david counted it a great part of his calamities that he was railed upon and reviled . jeremy complains , that he was railed at on every side . s. paul saith , that at philippi they were shamefully 〈◊〉 , yet they went on and preached the gospel at thessalonica notwithstanding . and in these consists chiefly the murther of the tongue . besides there are two other fruits of anger , especially seen in superiours , and proceeding from contempt . . threatning . saul armed with authority , breathed out threatnings against the church ; and 〈◊〉 speech when he came to the crown was , my father chastised you with rods ; but i will scourge you with scorpions , my little finger shall be heavier then my fathers loins ; for as solomon saith , a 〈◊〉 , ( viz. in government ) profundit spiritum suum , sheweth all his power at once , and therefore , as was said before , government must not be committed to a 〈◊〉 person , for such a one is like a fool that puts a pellet into a crosse bow , and shoots at random , and therefore he 〈◊〉 stones 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 , 〈…〉 both , and that it is 〈◊〉 to meet a 〈◊〉 robbed of 〈◊〉 〈◊〉 then a furious man. saint peter saith of christ , that when he suffered , he threatened not , though he had power enough , for he could have had twelve legions of angels to attend him , if he had pleased . . 〈◊〉 , which is the proper fruit of contempt . the faithful have complained , that their soul was filled with the 〈◊〉 〈◊〉 of the 〈◊〉 . 〈◊〉 counted the reproach of his enemy worse then death , and therefore he desired his 〈◊〉 - bearer to kill him , lest the 〈◊〉 should fall upon him and 〈◊〉 him . therefore the wise mans counsel was 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 the 〈◊〉 , and 〈◊〉 〈◊〉 cease . we finde it condemned in several places , it is a special meanes to contristate the 〈◊〉 and bring down the hearts of good men , when they see themselves made a 〈◊〉 to the very abjects , and become as the apostle speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spectacle to the world . consider that mirrour of patience , job , this was one special thing that grieved him , the very abjects came against him and derided him . the prophet 〈◊〉 also complaines of it , and it is 〈◊〉 as a high degree of desperate wickednes in the people , that they 〈◊〉 the 〈◊〉 . it was a great part of our saviours sufferings , they had their fill , in scorning him , first the servants , then 〈◊〉 , then 〈◊〉 , after him his souldiers , then the high priests , and all that went 〈◊〉 , as we may read in the history of the gospel , and 〈◊〉 much for signes of anger , in the countenance and tongue . . after this in the third place ( as was shewen before ) comes 〈◊〉 〈◊〉 , the murther of the hand , whereby the life or limmes of another are taken away : wherein if many joyne it is a 〈◊〉 , and such are called by the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumults , in the common-wealth , which if they proceed further , are cald by 〈◊〉 seditions , or rebellions , whereby the civil body is 〈◊〉 and not onely that , but the body of christ the church is also thereby 〈◊〉 and torne in pieces . chap. vii . of the 〈◊〉 against anger . how to prevent 〈◊〉 in others . how in our selves . anger must be , . just in regard of the 〈◊〉 . . 〈◊〉 , for the 〈◊〉 . . we must labour for gravity . . for love without 〈◊〉 . the vertues opposite to 〈◊〉 anger . . 〈◊〉 . . charity . in the first , there is . the 〈◊〉 against anger , which consists in three things . . the remedy in three 〈◊〉 . how charity prevents anger . the fruit of charity , 〈◊〉 . . to the dead , by 〈◊〉 〈◊〉 〈◊〉 . to the living . and that first , generally to all . secondly , specially to the faithful . thirdly , 〈◊〉 the poor by works of mercy . fourthly 〈◊〉 to our 〈◊〉 . we come now to the meanes against anger . to prevent anger in others , we must forbeare irritation , or provocation . solemon speaks of some that will 〈◊〉 and be angry when no cause is given , whom he condemnes , and on the other side there are other to be condemned , that give cause , by irritating and provoking others , as 〈◊〉 , one of 〈◊〉 wives 〈◊〉 〈◊〉 , when they went up yearly to the house of the lord and 〈◊〉 her with her 〈◊〉 , whereby she continually 〈◊〉 her foul , the wise man saith , that as churning 〈◊〉 forth butter , so is provocation the ordinary meanes of wrath . therefore he condemnes such as do 〈◊〉 〈◊〉 im bitter the spirit of any . we see by the example of 〈◊〉 the meekest man on earth 〈◊〉 it will work . they 〈◊〉 him so that 〈◊〉 〈◊〉 〈◊〉 with his lips ; take away provocations , and anger will 〈◊〉 . the badge of an 〈◊〉 man is , 〈◊〉 〈◊〉 to stir up , or provoke men to strife , as we may see in diverse places of the proverbs . . to prevent unjust anger , in our selves , there are divers 〈◊〉 to be laboured for . . just anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , indignation or anger 〈◊〉 , on a just cause , for onely unjust anger is here condemned , just anger is a vertue commanded . beangry , saith the apostle , and sin not , so that there is a lawful anger , 〈◊〉 it be without sinne , as in a superiour towards those that are under him and deserve punishment , there may be magnus 〈◊〉 〈◊〉 , as solomon speaks , which is a fruit of justice . our saviour forbids anger 〈◊〉 when it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a cause , for otherwise when there was cause , he calls his disciples after his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fools , and the apostle calls them 〈◊〉 〈◊〉 , foolish 〈◊〉 , and the fathers upon luke . . say of those 〈◊〉 those many things that 〈◊〉 was troubled withal , this was one , the untowardnes of the servants of the house . . as our anger must be just in respect of the cause , so for the measure , it must be moderated , that it 〈◊〉 not when there is just cause , and to this end that vertue of 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 is requisite , for it moderates anger both towards those that are under us , and all others we converse with , so that al are the better for it . it beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , humblenes of minde : therefore the apostle begins with humblenes , and when he exhorts to meeknes , he 〈◊〉 humblenes before it , with all 〈◊〉 and 〈◊〉 ; and put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of minde , 〈◊〉 &c. these vertues and others of like nature he frequently exhorts to , and where he mentions one of them , he lightly sets down all the rest which belong to this commandment , as we may see by inspection of the places . . a third vertue , is gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the apostle exhorts to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , 〈◊〉 things are grave , or venerable , this is a special vertue , and therefore he puts in the first 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever things are venerable , and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are , just , pure , or lovely &c but of this more hereafter , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a vertue specially belonging to the last commandment . . a fourth vertue is mentioned by saint james , when he tells us that the wisdom which is from above , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without hypocrisie , and by saint paul when he saith , let love be without dissimulation , our love must not have a shew of love , zeale , &c. and be frozen in effect , as absoloms courtesie , which was not hearty but affected , and that of the pharisees to christ , who made a fair shew , and calld him rabbi , and said that he was a man sent from god , and taught the truth without respect of persons , but all this was affected and hypocritical ; so had 〈◊〉 , so had 〈◊〉 , so had the devil ( take them together ) their 〈◊〉 ; the devil told the woman ( very honestly ) he was sorry god had dealt so hardly with them , as to forbid them the tree of knowledge &c. as if he had been greatly moved with their condition , but it was affected , and when this affecting is , saith solomon , he will meet you early in the morning , and salute and blesse you , but i had as leive ( saith he ) he should curse me . and thus much for unjust wrath , and the means against it . besides these there are two other vertues opposite to unjust wrath , . innocency . charity . . innocency takes order that we hurt no body . and . charity takes order to do them all the good we can ; both for soul and body . the first hath two parts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the preservative , or the 〈◊〉 , and the sanative , or the medicine . the first consists in three things . . in avoyding of offences , endeavouring to have peace with all men , as much as in us lies , and not to think evil , or carry our selves unseemly towards any , as the apostle exhorts . . not onely this , but also in looking back , and when any evil is done to us , to take it in the best sence . the apostle speaks of a good and right interpretation of things as they are meant , we must beleeve well , interpret all in the best , and so leave no place for suspicion . saint james cal such anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is without partiality , not standing upon his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , discretion , , he stands not doubting what his meaning might be , but doth candide interpretari construe it fairely . . the third is a willingnes sometimes to depart from ones right for peace and quietnes . saint james saith , that true wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gentle or guided by equity and moderation , and saint paul plainly requires it , let your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moderation be shewn unto all men . by these three rules anger is prevented . . but now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the healing , after the wound is made , there are . other rules prescribed by the apostles and prophets . . to support , or to bear with one another , for though anger may come into a wise mans bosom , yet it must not rest there , it rests onely in the bosom of fools ; we must therefore be long-suffering and not put in more bitternes , to make a bitter thing more bitter . we must as the apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beare all things . yea we must be as the prophet david was , fni tanquam surdus , i was as a deafe man , he was not deafe , but tanquam surdus , as one dease , and as saint james speaks , we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cover a multitude of sins . . we must not keep in minde any injuries done , but labour to forget and forgive . thou shalt not beare any grudge against the children of thy people , saith god. . if we have done the wrong , we must seek for reconciliation , as our saviour commands , and this must be partly with good words , for a soft answer 〈◊〉 away wrath , and partly with gifts , for a gift in secret pacifieth anger , and a gift in the bosome great wrath . this is the way to heale anger , when it is broken out . . the second vertue opposite to anger , is charity , the fruits and effects whereof , are opposite to the several parts and branches of unlawful anger . . against the inward boyling of anger in the heart . charity makes us lie down in peace and sleepe , as the psalmist speaks , and it keeps the vnity of the spirit in the bond of peace , as the apostle speaks , it doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it envies not , is not puffed up , and therefore saint peter calls such as have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as love unity of spirit . . against the icterus peccati , the outward iaundise appearing in the face &c. where charity is , there is that , simplex oculus , a single eye , of which our saviour speaks , charity doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look undecently or with 〈◊〉 , and for our words , where it is , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vrbanity , and suavity . . against the outward act of murther , charity produces beneficence , which is the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnes , which the apostle mentions , which is according to the objects divided into several parts : for . . there is beneficence to the dead , by burying them , by shewing love and kindnes to their seed , according to that in the canticles ; love is stronger then death . the grave will not quench it . . there is beneficence to the living , and that either . general to all men , called humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea even to evil men , as correptio fraterna , to reprove them , and not to suffer sin to rest upon them , and to pray for them , or else . . specially to the godly , we must do good to all , but especially to the household of 〈◊〉 . 〈◊〉 john makes it a signe that we are translated from life to death , to love the brethren , and saint paul counts it a dignity , to do good to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is worthy the saints , implying , that it shews the worth and dignity of a saint , to do good to such . and among such , those that are our own , our friends ; or are neer to us , are to be respected chiefly , ( as was shewed before when we spake of charity in general ) for a man that hath friends must shew himself friendly and there is a friend that sticketh closer then a brother . after these , we come to another sort of people , to whom beneficence must be shewed , ( viz to such as need ) by works of mercy and almes deeds . the apostle requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels of mercy . now this consists in diverse things , as in rejoycing with them , suffering with them , by sympathy of affection , when we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the apostle speaks , by giving what they want , if we have it , and if we have it not , by wishing them well and giving them comfortable speeches , and praying to god for them , by practizing that vertue of hospitality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much commended . lastly , this part of christian charity must be extended even to our enemies , whereby all these duties now mencioned 〈◊〉 illustriora , become the more illustrious and praise worthy , by forgiving them , praying for them , and assisting them in their necessity , thereby we become perfect and resemble our heavenly father , as our saviour speaks , when we so far overcome our affections , that we make our sun to shine upon them with others , by doing them good , though not for their own sakes , and do not let our sun go down upon them , by stopping our benefits towards them , when they have offendedus . thus we see the vertues opposite to anger , which must be laboured for as means to prevent and suppresse this passion . chap. viii . rules for the eradication of unjust anger . . to keepe the passion from rising , . rules . . after it is risen , to suppresse it . how to carry our selves towards those that are angry with us . . to give place . . to looke up to god. . to see the devil 〈◊〉 of the second thing in anger viz. revenge . reasons against it . if our anger have broken out . rules what we must do . of the act , viz. requiting one injury with another . rules in going to law . the sixth rule of 〈◊〉 others to keep this commandment . there remaines something more to be said about the eradication or takeing away the root of unjust anger , and this may also be referred to the meanes . . first , to keep this passion from rising in us , we must observe these rules . . we must not have 〈◊〉 〈◊〉 , we must be voyd of prejudice against our brother , considering as the apostle saith , that we are subject to the like temptations , and men in their anger , become corrupt in judgement for holding this principle that those that offend us are evil , we are consequently perswaded that we our selves are good , and therefore we will shew our power on those that provoke us , therefore every man must know , that he hath to deale with men of like infirmities with himself . . it is expedient not to joyne friendship with an angry man , such an one as nabal was , if he have vesparum examen , a swarme of waspes about him , as the heathen said , as such have , who have shrewd memories to requite ill turnes , he must be avoyded , so also a scorner must be shunned , who makes more account of his iest then of his friend , and had rather 〈◊〉 quam dicteriam perdere , lose his friend then his jest , such must be cast out , and then contention wil cease . . reject the tale-bearer . for where no wood is , the fire goes out , and where there is no tale-bearer , strife ceaseth . and therefore the wise man saith further , though he speak fair , yet beleeve him not , for if he be beleeved he will utter the gall of aspes , there are abominations in his heart which he will not forbeare to vent . . strive not with a man without cause , it he have done thee no harme , saith solomon , and meddle not with contentions that belong not to thee , except it be to reconcile brethren that are at variance , as moses did when he saw the two israelites strive , otherwise we may provoke anger and bring upon our selves , the fruits of anger . these are things which the apostles , prophets , and other holy men of god have exhorted unto before the affection be risen . but now after it is risen , we must take care to keep it in , that it break not out , a wise man will defer his anger , for as solomon saith , the spirit of a man will beare his infirmity , and more plainly . the discretion of a man deferreth his anger , and it is his glory to passe over a transgression . he must not let it gush out , but suspend his affections , as one adviseth the athenians to do in another case . if alexander be dead to day , he will be dead to morrow and the next day , and therefore do not make bone fires too soon . this affection of anger must not be 〈◊〉 〈◊〉 , sed pedissequa rationis , it must not out run , but wait upon reason , therefore s. james exhorts us to be tardi ad iram , slow to wrath ; and he gives a very good reason of it , because this supersluity of mans wrath , doth never operari 〈◊〉 dei , work the 〈◊〉 of god. for as the wise man saith , the beginning of strife , is as when one letteth out water . as when one cuts a bank , it is easie to stop the water at 〈◊〉 : but after it hath got way , it carries all before it . now this anger of which we speak , must be understood , either of our selves towards others , or of others towards us . of the first we have hitherto spoken , and of our anger against others , and the rule in general was , resistite , resist it . of the other we are to speak , when others are angry with us , and here . . the first rule is , cede , give place . it is the apostles counsel , give place unto wrath . it was abigails wisdom not to tell nabal of his faults in the midst of his cups , but to tarry till the next day : for anger is momentane a insania , a momentany madnesle . and this may be done , if we think not too much of it ; for cogitatio iram auget , anger increases the more we think of it : and therefore the philosophers rule was , that this affection must be smothered with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as of joy , fear or the like . but there is another rule which the holy ghost gives , which is , in our anger to see . god. . the devil . job ascribeth the taking away of his goods to god : though the 〈◊〉 and sabeans 〈◊〉 him , yet he looked higher , he saw further , he saw gods hand in it , and therefore he bare all with patience , because he knew god would never permit it , but for his good . so david , when shimei railed upon him , said to his servants . let him alone , and let him curse ; for the lord hath bidden him . so also the devil may be seen in our anger , as the apostle intimates in that speech , be angry , and sin not , neither give place to the devil , because wicked men , when they provoke us , are but the devils instruments herein . therefore chrysostome saith , it is a foolish thing in a dog to run after the stone that is cast at him , and to bite that , leaving him that threw it ; or when one is soundly beaten with a 〈◊〉 , to demand that , to break it , and not turn upon him that gave the blow : and it is sure that wicked men are nothing else , but the devils stones and staves : our part therefore is to oppose the devil , and we cannot scourge him worse , then by this vertue of patience ; for this is one of those bona opera , good works , which as we said before , are flagella daemonum , whips for the devil . thus much for repressing the inward motion of this passion , either by keeping it from rising , or after it hath risen , to keep it from breaking out . now for the outward act which consists in revenge , whereby we think to do to our adversarie , as he hath done to us , we must labour to restrain it , by considering our saviours example , who when he was reviled , reviled not again ; when he suffered , he threatned not , but committed it to him that judgeth righteously ; and look to god that saith , vengeance is mine , and i will repay . we must be so far from assuming this to our selves , that we must not rejoyce when our enemy falleth , nor must our heart be glad when he stumbleth , lest the lord see it , and it displease him and he turn his wrath from him to us . job gives us a pattern for this ; he rejoyced not at the destruction of him that hated him . but the most are here like the king of israel , who when the syrians were brought into samaria by the prophet , so that he had them at an advantage ; he asks the prophet , my father shall i smite them ? so if we have an advantage of our enemy , we are readie to smite them . but davids practise was better , which we should the rather follow , when he had saul at an advantage in the cave , so that he might have smitten him , yet he did it not , but onely cut off the lappe of his garment ; whereas if some had had him in this case , they would have cut his skirts so neere , that ( it is chrysostomes saying , ) efudissent e renibus ejus 〈◊〉 , they would have let out the best blood in his body . this should be far from us , for we may observe that this desire of revenge is most incident to the weakest creatures : we see the least are soonest angry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , habet & musca splenem , there is the ants anger , and the flies anger , and women more angry then men , and among men , those that are old , sick , and weak , & quo infirmiores , 〈◊〉 is iracundi ; the weaker , the more angry ever . but he that is magnarum virium the ablest is least subject to this passion , he doth not sentire se percussum , not resent a blow . now if this anger cannot be prevented that it break not out , it is to be sorrowed for and repented , and we mnst labour to stop it in regard of the measure , we must look to the suppuration or 〈◊〉 , to have it healed and dried up . a man may sometime be angry , but he must not requiescere in ira , ( as is said before : ) s. paul setteth us the longest time for keeping it , ne occidat sol : and the reason is , every christian is to offer his evening sacrifice of prayer , and before we pray , we must forgive . the charge of this is set down negative and affirmative by s. matthew from our saviours mouth , 〈◊〉 shew the necessity of it . if ye forgive men their trespasses , your heavenly father will also forgive you : but if ye forgive not , neither will your father forgive your trespasses . and if we number our remissions or forgivings , then ours shall be numbred to us by tally ; if we forgive sine fine & numero , we shall be forgiven in the like manner . so much for suppuratio . now for spuma , the foaming of it out by the tongue . he that doth this , disquieteth his friends . and yet we are to consider , that we have to do with men , and such men as sometime offend with the tongue , though not with the will ; who is it that offendeth not with the tongue ? it is an unruly member , no man can tame it . david in his anger said , all men are lyars , samuel and all , because god had deferred that which samuel told 〈◊〉 should come to passe , the kingdom . seeing then that there is no man but offendeth with his tongue , we should 〈◊〉 davids practise , esse tanquam surdus , to be as it were deaf , and give no regard to what we hear spoken in anger ; not to be deaf , but tunquam surdus , as one deaf , is good in this case : for when one hath heard evil 〈◊〉 words , they are as the son of syrach speaks , like a coal of fire , which if one blow on it , it will kindle , if he spit upon it , it will go out . the heathen man considered this by the light of nature . if he be thus angry without a cause , quid faciet 〈◊〉 , what will he be if i provoke him , and requite one angry word with another . and therefore the philosopher , when one reproached him , cast up dust into the air , and when the other asked him why he did so , he answered , injicio pulverem vomitui tuo , i throw dust to cover thy vomit ; and indeed it is nothing 〈◊〉 , but vomitus bilis , a 〈◊〉 of choler . solomon saith , he that answers such a one , whether he be in 〈◊〉 , or in earnest , he shall go by the worst . if he be wise , thou art yet wiser by forbearing him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wiser for not returning word for word . therefore he would not have a fool answered , lest we become like him , and be as he that reproving a sault in another commits a greater himself , and so runs into a great absurdity ; for against a fools words , magnum remedium negligentia , the best course is to neglect them : so that sometimes he must not be answered , lest we make e stulto 〈◊〉 , of a fool a mad man ; and yet again , sometimes he must be answered , when he is among such as himself , that think well of him , 〈◊〉 he seem wise ; but if he be among wise men , answer him not , for they will regard rather , quid tu taceas , quam quid ille dicat , thy wisdom in silence , then his 〈◊〉 in speaking . the last thing in anger is the act it self , or requiting of one injury with another . now though this be no way lawful , neither is revenge allowed under the 〈◊〉 by our saviour , though under the law they were allowed , eye for eye , and tooth for tooth , because a far higher degree of love is now required under the gospel ; yet we may distinguish between revenge and reparation for the damage we have sustained in our 〈◊〉 , person , or name . revenge is , when we seek the hurt of him , with whom we are angry , though we our selves receive no benefit thereby , and this is utterly unlawful now , either for private persons , or any others , as magistrates , &c. but the other , viz. reparation for the losse or damage we have sustained is no way contrary to christian love , nor forbidden by christ , but may lawfully be sought by the hands of the magistrate , when it cannot otherwise be had : we are not to be ( as the pope once said of england ) a good asse to bear all burdens . a man may strive lawfully , especially in gods cause . strive for the truth ( saith the wise man ) and that unto death , and this is 〈◊〉 far from the sin of anger , that it is accounted a vertue called zeal . in the case of 〈◊〉 and tuum , we see that abraham said to lot , let there be no strife between me and thee , abraham for 〈◊〉 departed something from his right . but because by so doing we many times pluck upon us a more grievous burthen then we are able to bear , and therby give occasion to men to work upon our good and quiet nature , we are warranted to have recourse to the magistrate to relieve us by law. and for this purpose were magistrates appointed , and laws made , 〈◊〉 earum 〈◊〉 humana 〈◊〉 audacia , that mens insolencies might be restrained by fear of them . yet there are some rules to be observed in our going to law. . it must be for some considerable matter , not for every trifle . not quod opus est , but quod necesse , not for that we may do , but for that necessity drives us to : not every trivial action , but such , as if it be not remedied , will breed an inconvenience , and 〈◊〉 as nothing but the law can rectifie and redresse . . before we bring it into forum civile , before the magistrate , we must endeavour to have it ended by good men ( as we call them ) some wise and understanding men to judge of it . . our saviour being required to deal between two brethren in the case of an inheritance , saith , who made me a judge ? and in the next verse adds , beware of covetousnesse : we must not go to law with a covetous minde ; that is another rule . . we must not by presuming upon our wealth , savour , or 〈◊〉 with the judge , enter upon a suit , and endeavour to take away the right from the poor , that every mans suum may be 〈◊〉 must not go to law with a corrupt minde , as the heathen man said to the judge in the words of the law , si 〈◊〉 est adversarii , habeat ille , if it be none of mine , let mine adversarie carry it . this is another rule . . our prosecution of a suit must not savour of gall : we are to preserve charity , keep a charitable minde with our adversarie . . the last rule is prescribed by solomon . strive not hastily : his reason is , lest thou know not the end . for many have repented of going to law when they have come to the end . abigail , when david was angry with nabal , used this very argument to stop his fury ; my lord will never 〈◊〉 himself , that he hath not shed blood causelesly . 〈◊〉 a man sometimes bear injury , and refrain from evil words , he shall never repent of it , or unwish it ; if not , he may often repent it . for the sixth rule , the procuring of this commandment to be kept by others , we have it commended both in the negative and in the affirmative . for the negative , moses seeing two of his brethren , hebrews strive , he endeavoured to hinder their contending : and for the affirmative , our saviour pronounces a blessing to all that make peace with others . blessed are the peace-makers , for they shall be called the children 〈◊〉 god. the exposition of the seventh commandement . thou shalt not commit adultery . chap. i. the scope and order of this commandment . of marriage . the institution and ends of it , explicated out of genesis . , , . married persons are , . to leave all others , . to cleave to 〈◊〉 another . rules for those that are to marry . duties of those that are married , general and special . the scope of this commandment is to preserve chastity , and to hinder all kinde of pollution and uncleannesse . the order of ranking this precept in this place is this . the former commandment provided for a mans self , this for the neerest and dearest thing to himself , next to body and life , in respect that man and wife are by marriage united and made one body . erunt duo in carne una ; they two shall be one flesh , saith god. before we come to treat of the sin prohibited by this commandment , we will take a view of one chief cause , upon which this prohibition is grounded : which is marriage . . and first of the thing it self , conjugium or matrimonium , what it is . wedlock or matrimony is a covenant and conjunction of man and woman , taken and agreed on with mutual consent , for the propagation of mankinde , and the mutual good of both , instituted in the beginning by god himself in paradise , between adam and eve in their innocency ; god onely being the maker of it , as both father and priest in the marriage , before the congregation of angels . this may be easily gathered out of the story , which contains , a prophecy , a gratulation , a consent in adam and eve , and a law for the future . . the prophecy . adam first speaks illative by inference de 〈◊〉 . this is now bone of my bone , &c. he had been asleep when the rib was taken from him , and yet could tell that the woman which was not before , was taken out of him , as perfectly as if he had been awake at the anatomy . and secondly de futuro , for the time to come , that a man , to cleave to his wife , should leave father and mother . this should be the practise of posterity : for he had neither father nor mother , and therefore could not speak it of himself . . his gratulation . leah being fruitful after a long barrennesse saith , now will i praise the lord. so adam seems to say , god brought to me , so many thousands of creatures , i awake , and rightly understanding all , yet found i no helper like or meet for me , but they were all either brutish , dumb , hairy , or the like . but now at this time god hath brought me one that is bone of my bone , and flesh of my flesh , and though sleeping , yet i have found one meet and like ; so like , as almost the same with me . . his consent , which though it be tacite in eve , yet he expresseth it , by acknowledging , this is now bone of my bone , and will hereafter be flesh of my flesh . . in the words [ erunt , they two shall be one flesh , ] there is an 〈◊〉 or statute in heaven and earth touching mariage and therefore not to to be repealed . prima 〈◊〉 perpetua regula . the first institution , shall be a perpetual rule ; when god by adam spake there , he spake to posterity ; be it therefore enacted , that from henceforth erunt &c. and this sheweth it to be juris divini . . the next is , that mariage is an honourable estate : not onely tolerable , allowable , or commendable , but honorable ; and so it was ever reputed in all ages , by all persons : we see that christ honoured it with his own presence , and his first miracle . neither is it in aliquibus sic , in aliis non , honorable in some , and not so in others . for not 〈◊〉 the patriarchs , priests and prophets , under the law were married , but under the gospel , elders and priests were married . so were apostles and bishops . . the causes or reasons why mariage was instituted , are generally or principally two . . first , the 〈◊〉 and propagation of mankinde . . that mans life might be more comfortable , and delightful to him , but these causes may more especially be enlarged to three . . god in the beginning said , it is not good that man should be alone , i will make a help meet for him . the first cause therfore was the benefit and commodity of man. for god thought that adam could not live pleasantly and well , unlesse he gave him a wife . and therefore a wife is not to be accounted a necessary evil , as some phrase it , but as a help . whosoever then hath not , nor ever had wife or children , is ignorant of a double blessing . and this the very heathen did acknowledge . he that wants a wife , is in as ill case as he that wants a hand , an arme , a foot , or an eye . but besides the blessing by procreation 〈◊〉 children , this cohabitat on or living in society with a wife is most profitable and comfortable . her company gives a man refreshment after labour , and maketh him to forget sorrow and 〈◊〉 . nothing so greivous , nothing so burthensome , but a man and wife , living lovingly together , can well overcome it . . the second cause why matrimony was instituted , was the procreation of children , and education of them , in the feare of god. that there might be semen sanctum , a holy seed . that there might be a 〈◊〉 of propagating by succession the church of god. it was gods care , in the creation , when he blessed adam and eve , with 〈◊〉 & multiplicamini , be fruitful and multiply and 〈◊〉 the earth . thelike care he had , at the re-creation upon the general deluge , with the same benediction . . the third cause was to avoid fornication . let every man ( for that cause saith saint paul ) have his own wife , and let every woman have her own husband to keep the bed 〈◊〉 . and it is better to marry then 〈◊〉 , as he saith elsewhere . therefore marriage is not to be accounted either a sinne , or an act of uncleannes but rather concubitus cumpropria 〈◊〉 , est castitas , lawful mariage is chastity . if thou takest a wife ( saith saint paul ) thou sinnest not , and if a virgin marry , shee sinneth not , primus gradus castitatis est 〈◊〉 virginitas , secundus fidele conjugium . the first 〈◊〉 of chastity is pure virginity , the second faithful wedlock . so that for these three reasons mariage is good , and non est 〈◊〉 〈◊〉 esse solum , it is not good for man to be alone , said god. non est 〈◊〉 , it is not good , saith god , it was not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not good for me : but non homini , not for man. gods decrees are ever for our good . . solitude is not good . society is good . homo est animal sociale , man is a sociable creature . it is good to strengthen one , lest a man fall : and to help if he do fall . two are better then one ( saith the preacher . ) and if two lie together , they have heat , but how can one be warm alone . . solitude is unpleasant . . in regard of god , for his purpose and intent is to communicate his goodnesse with many , and not to restrain it to one . . in regard of it self : for 〈◊〉 est sui 〈◊〉 , goodnesse is no niggard , or close handed and therefore god would , that there should be a generation sui similis , of one 〈◊〉 to it self . . in regard of the world , not perpetuando , for perpetuity , sed 〈◊〉 , for the cause of increase . but this 〈◊〉 was necessary , may some say , when there was but one man in the world , it is not now , when there be so many thousands : when people are multiplied tiplied as the sand of the sea , and like the dust of the earth , and like the stars of heaven . it was needful , when the earth was inanis & vacua ; empty , not now , when there is terra & plenitudo 〈◊〉 : an earth full of inhabitants ; and so full , that it needs rather tonsuram , the fhaving , which the prophet speaks of , then the command of repleteterram , replenish the earth , or crescite & multiplicamini , be fruitful and multiplie . yes it is still bonum , good to the worlds end , and necessary . for though moses saith it is good to marry , and saint paul to abstayne . yet if we distinguish the persons , we shall reconcile the places , all the difference is in homini and esse . it is true , that there are some persons exempt : as 〈◊〉 , and every man that hath his proper gift . yet to others not so qualified a wife is permitted , it is bonum for others to marry , either for propagation of children , to encrease 〈◊〉 church , or for comfort , or to avoyd incontinence . the three reasons before mentioned . there are also times offorbearing ; a time to refrain imbracing , as the preacher tells us : as in times of distresse , in sad times . but again , at other times it is good for man. all rests in this , that which course soever we take , we do 〈◊〉 deo , draw neer to god ; and accordingly it must be measured and taken as bonum , or not . we must not use this liberty for a cloke or veyle ; nor for wantonnes , nor for a snare . therefore for the avoyding of the inconvenience of solitarines , god thought fit to make another to keep man company , yet this one was to be meet for him : for a man were as good to be alone , as never the better for companie . he made not that one . . either to molest or trouble him , such a one as solomon speaks of : that it were better for him to dwell in the wildernes then with her , a contentious and angry one . nor an unprofitable one , a gadder . but one that should be able to do him good ; to be a helper to him . . in pietate , a woman that feareth the lord , not a 〈◊〉 to draw him from his religion , but such a one as may save him : that may winne him to goodnes by her life and conversation . . in prole , the prophet asks the question , why god made this one ? and answers himself that he might seek a godly seed . in 〈◊〉 , to help him , in guiding and ordering things , belonging to houshold . to act 〈◊〉 part in makeing provision . to looke well to the wayes of her houshold , and not eat the bread of idlenesse . the apostle tells us , that one part of her help must be in guiding the house . lastly , god did not think every help meet for man. . not beasts , they are jumenta helps : but they are too low , under our feet . . nor angels , and they are helps too , but too high , above our heads . . but a woman in the mid way , collateral , a latere out of the side . like , conformable , in shape , speech and reason , quasi alter ipse , image ipsius , as another himself , his own image . and all this is a mystery signifying the union of christ and his church . the apostle saith , we are members of his body , 〈◊〉 , and bones , we are joyned to him . saul was told that his persecution of the saints , was the persecution of christ. and as man is to do for the woman , and shee for the man , to leave father and mother , so christ tells us , we must do for him . wee see it plainly , that all must be left , neither father nor kinred must be owned , if they come in competition with christ. there are in this law two words which every man is bound to observe . first relinquet , he shall leave ; whom must he leave . and secondly , 〈◊〉 , to whom he must 〈◊〉 . . relinquet he must leave all for his wife . this seemes to be somewhat unnatural : for the bond of nature worketh much downward . moses in his song , describes the tendernes of the eagles to their young ones , and the prophet tells us of the love of lions to their whelps , and the prophet 〈◊〉 of the care of sea-monsters to their young , and the prophet esay makes it as a thing unpossible that a woman should forget the son of her womb ; yet is she within this law of relinquet ; again , we see the bond upward is greater . god commands the love to parents , and the censure of unnatural , is heavy . the ravens of the valley shall pick out their eyes . nay even death is to be inflicted on them , this affection is zealously expressed by ruth , she would nor leave her mother , though but a mother-in law . yet this relinquet transcends all , breaks all . we commonly leave not a thing , but for that we love better . now if father and mother , or children &c. come in competition with the wife , or the husband , the first must be waived as a thing not so 〈◊〉 in conjunction , for the last . and indeed it is a thing 〈◊〉 〈◊〉 , supernatural , a miracle , that a woman living with her parents , where as 〈◊〉 said to hadad , 〈◊〉 , 〈◊〉 thou lacked with me ? where 〈◊〉 wanted nothing , should as 〈◊〉 relinquere , leave them , to go to one that was known but the day 〈◊〉 , into another country , and as the daughter of jethro did , to go from him into egypt with moses . but it is not to be understood by that we have said , that god doth 〈◊〉 utterly extinguish our love to parents , he is so sar from that , that he doth 〈◊〉 ordain and command children to love them also : as he said . but this bond or vnion hath this priviledge and prerogative , that if it fall out , that we cannot do both , then there is no portion for us in our fathers house , and we must doe as michal did , who displeased her father to save her husband . . the reasons are , because this 〈◊〉 the 〈◊〉 conjunction conjux qute 〈◊〉 , that of the wife was before that of the father . so that the parent is in the degree of love with and of our neighbour , the wife in that degree of love wherewith we love our selves individually . . and children are aliquid 〈◊〉 , some 〈◊〉 of a mans self , the apostle makes the wife 〈◊〉 , himself , he that loveth his wife ( saith the apostle ) loveth himself , thirdly , children are of seed and blood , and will be flesh and bone , but are not , the wife is bone of his bones , and flesh of his flesh 〈◊〉 . . they are of the loynes and womb ; she of the side neerer his heart . so much of 〈◊〉 , now of adhaerebit . . adhaerebit , he shall cleave &c. relinquet , to leave , is one degree , and associabit to live and keep company with her is another : but adhaerebit to cleave to her is the neerest conjunction that can be . relinquet is animi consensus , the consent of the minde . adhaerebit is animi & corporis copula , the conjunction of the minde and body , flesh of my flesh . this is that gluton amoris , that glew or soder of love which cannot be loosened . shechems soul clave unto dinah . this surpasseth the strongest friendship that is , even jonathans to david whose soul was knit to him . and the effects are . in 〈◊〉 or 〈◊〉 , living together sine 〈◊〉 , without severing . 〈◊〉 inseparabilis , an unseparable sticking to . . in reciprocatione 〈◊〉 , mutual acts of love . . in fidelitate , in true 〈◊〉 each to other , keeping the bed 〈◊〉 . . in perpetuitate , not departing from each other , till god severs them , and that . . either by death . . or else by divorce , which must not be pro 〈◊〉 ; 〈◊〉 , for every trifle , but first , either pro adulterio , for adultery , secondly , or pro inquietatione , for unquietnes . if otherwise it is 〈◊〉 〈◊〉 〈◊〉 , a rending of one piece of flesh from another , and an act of the devil and his imps . for conjugium a deo divorttum a 〈◊〉 〈◊〉 , god makes mariages , and the devil divorces upon the part of the offender . god onely permits the not offended party to seek a divorce upon just and lawful occasion . to avoyd therefore this unsodering , two things are to be observed . first , to be cautelous in our choyce before it come to 〈◊〉 . secondly , to observe and performe the duties mutually belonging to each of them , when they come to be in 〈◊〉 . . the cautions are many . negative and affirmative . first , for the negative part , we are not to desire more then one : not two as 〈◊〉 . polygamy is prohibited at least under the gospel , for if this priviledge might have been granted to any . adam of all others had most reason to have claimed it : and he was but one to one : not plures in 〈◊〉 〈◊〉 many in one flesh , 〈◊〉 〈◊〉 fecit unam 〈◊〉 , one rib made but one flesh . let every man have his own wife , and every woman her own husband ; saith the apostle . . we must not desire another mans wife : she must be a rib from our own 〈◊〉 , not 〈◊〉 〈◊〉 : it is a breach of a covenant . 〈◊〉 carnes , due corpora is flat adultery . . we must not desire a wife of our own kindred , not 〈◊〉 patris , neither in the line , ascending or descending that 's plain incest non e lumbis , sed e 〈◊〉 , not out of the loynes , but the side . it must be a godly seed . . seeing mariage is 〈◊〉 divini , of gods institution , and that oeconomia is propter 〈◊〉 , the dome 〈◊〉 society is for the church , we must not match with those that are irreligious or wanton : but in the lord. not the seed of canaan , nor as samson , though difference in religion do not make a nullity of the marriage , yet there is a great incongruity in it . . nor must we marry to satisfie our lust , that is deus ventris , and it provoked god to wrath : nor for greedinesse of dowry , that is deus mundi . . there must be no disparity , either in condition , nature , or yeares . the heathen man could give a rule for this , tuae sortis uxorem ducito , marry a 〈◊〉 of thy own condition . . nor must we marry hastily . god said not 〈◊〉 , let it be done hand over head : but faciam , i will make man a help upon deliberation . adam must sleep upon it , before it be done . . nor must it be done without consent . . of parents ; abrahams approbation must go along with 〈◊〉 , and hagars with ishmaels . we must not take wives , of our selves as they did , that seeing the women fair , took them without consent this is not gods faciamus , but sacit ipse sibi . adam did not so ; nor eve for though they were neer enough to each other , and one might easily have found the other , yet adam stayed ; & 〈◊〉 ipse assumpsit , sed deus adduxit , he took her not , but god brought her . . the children are to give consent too . laban and bethuel told abrahams servant , that they would know rebeccas minde , and have her consent . the woman must be pleased to dwell with him : else it is not adduxit , but pertraxit , to force her . 〈◊〉 , this work must not be attempted without prayer , we must not trust our own election , without gods approbation , which is best attained by prayer . abraham and isaac durst not enter upon it without this . we have seen the negative cautions , what to avoid in our choice , now see what in the affirmative we are to take . the best rule is in the general to follow gods course ; he brought adam a meet one . now there are but three allurements , to perswade with a man in the choyce of a wise . . pleasure in regard of beauty . . profit in respect of dowry . . vertue in relation to good qualities : of which the last is the chief , ( howsoever it is made the least now adayes . ) such a one and so endowed was ruth : she was known by all the people to be a vertuous woman . this is that above all other will make her a meet one . favour is deceitful , and beauty is vain , but a woman that feareth the lord , she shall be praised , saith solomon . the ornament of a meek and quiet spirit , is of great price in the sight of god : saith peter she that openeth her mouth with wisdom , and in whose tongue is the law of 〈◊〉 . such a one was abigail , one that by her wisdom builded her house , and was like a marchants ship , a good huswife and provident . if to these , she be like a polished corner of the temple , it makes her a meet one . such a one being found , we must not presently adhinnire , 〈◊〉 after her , like jeremies fedd horses , there must not be conjunxit before adduxit ( which was shechems case ) we must tarry till adduxit , and that in gods house , jesus must be at the mariage , god must give her as parent , and joyn both as priest by the hand of him that he hath appointed in his place . and it must be in gods house , not clandestine , and then they shall receive a blessing . now for the duties general and mutual between them : they consist in two things . . in fidelity and loyalty . they must possesse their vessels , in holines and purity , and not defraud one another , but keep the mariage bed undefiled . they must draw both one way , and beare each others burden . love. she was made of a bone meet to the heart , and that was coupled with a fellow , therefore their love must be hearty . he must love her as a part of himself : and she him , as wounded for her . again she must love him as her head , and he her , as his crown . he must be better to her then ten sonnes . and she embrace him and his love , tanquam 〈◊〉 , non 〈◊〉 , as a vine and not ivy . . now severally concerning their duties . the man must dwell with the woman with knowledge to direct her . provide and take care for his house and family . he must cherish her , he must delight in her , rejoyce with the wife of his youth . isaac sported with rebekah . suffer and bear with her infirmities , and not be bitter to her . to end this , he must love her fervently , cooperate with her willingly , provide all things carefully , and though he be the nobler part , not despise the lesse noble ; give good counsel seasonably , admonish her opportunely , and defend her faithfully . . the woman , in respect that she was not made first , but adam , and that she was taken elatere , out of his side , therefore her duty is to submit and be subject to her husband , and do her duty at all times to please him . she is also to be adjutrix , a help to him . she is a bone , part of a coupling or rafter in a building , she must gird her loyns with strength , she must not be trouble some ; for it were better for her husband to dwell in the wildernesse then with her , if she be a contentious woman . nor must she undo him , nor 〈◊〉 out his goods . not prove as jobs wife , curst ; but like to abigail , gracious and milde . not like michal davids wife , a 〈◊〉 or taunter ; but like the shunamite , charitable and vertuous . not like jezabel , haughty and cruel ; but like the woman of tekoah , humble . finally , she must love her husband ardently , serve him obediently , bear and educate her children carefully : not oppose his government scornfully : so much for the cause or thing upon which this commandment was grounded . now to the commandment it self . chap. ii. the dependance of this commandment upon the former . the ends , for wich it was given . the object of this commandment , concupiscence or lust of the flesh . the several branches and degrees of the sin here forbidden . diverse reasons against the sin of uncleannesse . non maechaberis this precept is as the former , in words very brief , and under the name of adultery , forbids all degrees of uncleannesse , and all those acts that dispose thereto , thereby to shew what reckoning god makes of lust , and all those acts that tend to adultery , and of all the lesser degrees of this sin , viz. that they are all 〈◊〉 in his sight , as rash and unjust anger is murder before him , as we shewed in the last . now adultery implies not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uncleannesse , but injustice too , and that in a high degree , by communicating that to many which is proper to one ; for the husband hath not power over his own body , but the wife ; and econtra : and therefore it is injustice to give that to another , which is not in our power , but is already given to another by marriage . thus we see by the word here used what account god makes of all those vices , which are subordinate to adultery . the commandment itself is expounded leviticus . . in the law : and in the gospel by christ , in the fifth of s. matthew , vers . , . &c. and by the apostle corinthians . and . . and throughout the whole seventh chapter of the same epistle . the order and dependance is this . the principal cause why murder was prohibited was , because man is the image of god : now the image of god consists especially in purenesse and chastity , as one of the heathen poets could tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god is a pure minde : and therefore fitly doth this commandment , wherein purity of soul and body is commanded , follow 〈◊〉 that wherein the defacing of gods image is forbidden . the truth of this may plainly be gathered by the contrary ; assoon as our first parents eys were opened , they saw themselves naked , being ashamed to see their nakednesse , they got figleaves to cover their shame , which argued that the purenesse of this image was lost , and that they were ashamed of those irregular motions which began to arise in shew . the ends of this commandment are four . . in respect of god , who is of purer eyes then to behold evil : therefore we must not 〈◊〉 be pure in heart , if we will see him , or have him to see us ; but we must possesse our bodies also ( our vessels ) in holinesse and sanctification , not in the lusts of 〈◊〉 , as the heathen that know not god. . in respect of the church , and the good of it . god by the prophet saith , that he took order that one man should be joyned to one woman , why ? that he might have a holy seed . that the church might be kept pure , undefiled , and unspotted ; for as the apostle saith , our bodies are the members of christ , and not our own . and therfore he 〈◊〉 against christ the head , and the church his body , who takes the members of christ , and makes them the members of a harlot . . for the good of the common-wealth ; wedlock being 〈◊〉 parens , the parent of the common-wealth , the 〈◊〉 of cities and kingdoms . and in that respect it is , that the wise man in diverse places counselleth us to refrain from strange women . abimelech charged his people upon pain of death not to touch abrahams wife . and 〈◊〉 sentence upon his daughter in law was no lesse , when he heard that she had played the harlot . so in the law it was no lesse then death to offend in this kinde . and god charged moses to admonish the israelites to refrain from this sin , because it defiled the land , and would be a cause that they should be 〈◊〉 out of it . lastly , s. 〈◊〉 tells us , that sodom and gomorrah , and the cities about them , for giving themselves over to fornication , and going after strange flesh , were set forth for an example , suffering the vengeance of eternal fire . . for the particular good of private persons , and that two wayes . . that every one may enjoy that , whereof he is proprietary , and chief lord , and that wholly to himself . and this is occulta lex 〈◊〉 , the secret law of nature . therefore if another partake or share with him , or be but suspected so to do , it drives him into jealousie , which the wise man calls the rage of a man , and he accounts it such an injury , as cannot be satisfied with any ransom . . that his name may be perpetuated by legitimate children of his own . we see that god would have no bastard enter into his congregation . and by this also a man preserves the chastity of his wife . and these four are the ends . now for the affection it self and ground of the commandment , as it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heat , in the other commandment ; so here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concupiscence , that this dealeth withall : not that every concupiscence is evil , for the apostle tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil concupiscence , to intimate , that there is some concupiscence or desire , which is not evil . and in another place he willeth us , not to have providence , and care of the flesh , to fulfil the lusts of it : implying that there is a lawful care of the flesh to be had , so that the lusts of it be not fulfilled . more plainly ; there is in man , as in all other creatures , a desire , first to preserve himself in 〈◊〉 , and secondly , in specie . and therefore in respect that these are most necessary , it pleased god to 〈◊〉 a bait for both , that men might be allured to them ; for as there is a pleasure in eating and drinking for the one , so is there for the other in the act of generation . and there is a rule , in maxime 〈◊〉 , maxima 〈◊〉 as maxime allicit ; in things most necessary the greatest pleasure allureth most . and another , quod maxime allicit , maxime corrumpit , that which allureth most , corrupts most . and the reason is , quia appetitus tendit ultra modum , the appetite exceeds the due measure . for we perswade our selves , that if the doing of it once be good , the doing of it often will be better , and so we come at last to do it too much , because the appetite knows not what is enough , and so it falleth into corrupt custom . for the course of our nature is , when it avoids any evil , it avoideth it so vehemently , that sometime , if there be any good with it , it putteth out the good too : and if 〈◊〉 desire any good , it desireth the evil too that sticketh to it . therefore moderation and temperance is to be used ; for vertue stands in medio , between two 〈◊〉 : yet temperance is magis in 〈◊〉 , more in the want then in the excesse , as 〈◊〉 is mag is in 〈◊〉 , more in the excesse then in the want . this concupiscence of the flesh , as it is in us , so it is in beasts , and therefore it hath the lowest place : and is , as plato saith , alligata ventri , tyed to the belly , as a man would 〈◊〉 a horse or an asse to the manger . now being thus in the lowest place , yet being of necessary use , the rule is , in maxime necessariis 〈◊〉 est maxime necessarius , in things necessary , order is most necessary , and this order is that the lower desires should not take up a man wholly ; when the lower is most vehement , the higher is most hindered : but the lower faculties are to give place to the superiour , and not to take up the whole man. chrysostome saith , dedit deus corpus 〈◊〉 , 〈◊〉 illud in 〈◊〉 〈◊〉 , & non dedit animam corpori , ut illam in terram deprimeret ; god gave the body to the soul , to lift it up to the 〈◊〉 of heaven and heavenly things , and not the soul to the body , to presse it down to the earth . therefore gods intent was , that as we may have a lawful concupiscence for the maintenance of our life , and for propagation ; so we should use them no further then this necessity requires . and this concupiscence hath its purity . now that is called purum , pure , that hath 〈◊〉 alieni admixtum , no mixture of any thing with it . but because in this life there will be some mixture , as the prophet tells them , their wine was mixt with water : we must be careful that the mixture be not disproportionable , as to have but a drop of wine in a vessel of water . the prophet saith , that there was a time when man was in honor , but certainly he is now so degenerate from that he was , that he hath lost his understanding , and is become like to the beasts that perish ; for he serveth his lust , riches , and pleasures . for this cause it is , that another prophet saith of the people of his time , that they were 〈◊〉 addicted to this evil concupiscence of the flesh , that they were like 〈◊〉 admissariis ; to fed horses , every one neighed after his neighbours wife . therefore , as the apostle speaks of the law in general , so we may of this commandment , that it is poedagogus , our school-master to instruct us ; that how sweet 〈◊〉 stoln waters are , yet the end of them is bitter and deadly . and that we should not use our liberty for an occasion to the flesh , like brute beasts ; but as knowing that we were created for greater things : and that we should have our mindes lifted up to overrule our bodies , and not use our liberty , as if we had no rule to walk by . having spoken of the ground of this commandment , we come now to the fountain from whence this sin arises , and then we shall speak of the means or occasions that draw us to it . . for the first , the apostle reckons up the fruits of the flesh , gal. . . adultery , fornication , uncle annesse , 〈◊〉 , &c. which our saviour saith proceed from the heart , where they be considered , either as they are ipsum venenum , the very poison of our nature , which the apostle calls concupiscentia carnis , the lust of the flesh ; or 〈◊〉 suppuratio , an inward festering of this desire , an inward boyling of the pot with the scum in it , as the prophet calls it . . the means that draw us to this sin . . the first is subactum solum , when we make our selves meet and apt ground to receive this vice . the physitians call it 〈◊〉 , when a man is disposed by evil humours tending to diseases : as those that are plethorique have their bodies still fed with some bad humour . now this humour of wicked lust is fed by two means . pergulam , by intemperance , surcharging the stomach , which is called crapula , when it is with meat , and vinolentia , when it is with drink . . per desidiam , or otium , by idlenesse , which is either in excesse of sleeping , or else in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a defect of labour and exercise . . secondly , after the subactum solum , there is another thing which is called irrigatio 〈◊〉 , the watering of the seed in the ground so fitted . it is as when a man is sick , and will not withstanding give himself to those things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil for his disease : as when he that hath an ague will drink wine , or he that is troubled with the 〈◊〉 , the ptisick will not for 〈◊〉 sharp things , or he that hath the colick will eat hony . such a thing is in our concupiscence . solomon calleth it illecebram concupiscentia , the inticement to lust , and it bringeth forth the sin called lascivia , wantonnesse , or immodestia , immodesty . and this is either in the body , or from without . . in the body , it is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , platting of the hair , and fucus colouring of the face : or in the apparel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in the gesture , either some common gate used generally , or a certain kinde of particular gate , or gesture , which by a peculiar name is called dancing . . from without , our lust is watered , either by corrupt company , or by reading lascivious books , or by beholding lascivious pictures , as 〈◊〉 in terence , or such playes and spectacles as contain matter of unchast love , and are apt to breed this sin in us , or by giving ear to wanton tales , or histories , or songs , that nourish the humour of lust . and thus for the means . . for the signes we will use no other then them we had before . the jaundise of it is in the eyes too , and it hath its foam in sermone 〈◊〉 , in filthy language . and not onely that , but in frequenting such places , using such actions , and at such times , as may justly be suspected . now for the outward act it self , we have first , the dispositions to this sin , such as in physick , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grudgings before an ague , such as were in the other commandment , quarrelling and battery before murther . such are these here , like to the signes of the leprosie before it break forth . of this kinde are , . incasta oscula , unchast kisses . . wanton imbracing the bosom of a stranger . . going about or endeavouring to procure the act , whether it be by waiting at the door for an opportunity , or by 〈◊〉 , or inchantments , or any other means . the act it self one may be guilty of two wayes , as s. augustine saith , . either 〈◊〉 〈◊〉 , by ones own motion and inclination : or . 〈◊〉 〈◊〉 , by the perswasion of another , and they both come to one and the same . again it is practised , either with a mans own self , corpus 〈◊〉 secum , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 or 〈◊〉 ; or with another : and if with another , it is that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the abomination not to be named , with beast or mankinde . and with mankinde , it is either willingly , or unwillingly . the party patient not consenting , it is called 〈◊〉 , a rape , which may be with either sex , for there may be a rape in both : or else agreeing ; and this either with male or female : with male , such an one is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 that defiles himself with mankinde . cor. . . tim. . . and this sin is commonly called sodomy , or the sin of sodom . with female , either with one or more : with more , if there be a pretence of mariage , it is polygamie ; if without any pretence thereof , it is 〈◊〉 , whoredome . if with one , it is either in wedlock , and then it called 〈◊〉 , excesse of lust . for there is a fault even in matrimony , as s. ambrose saith , 〈◊〉 amator 〈◊〉 proprie est adulter , a man may commit adultery with his own wife ; or it is out of matrimony , either with a party allyed , which is incest ; or with a stranger , not allied ; and then we consider her , either as 〈◊〉 , married to another , or as 〈◊〉 , free ; if married , or 〈◊〉 , betrothed ( for all is one ) then it is adultery . and this is . when both are married , which is worst of all . . when the woman onely is married , and the man single . . when the man onely is married , and the woman single . the second is a greater evil then the third , because in it there is , corruptio prolis , an adulterating of the 〈◊〉 begotten . if one be free and unmarried , either he retains one peculiar to himself , and then she is not a common 〈◊〉 , but a 〈◊〉 ; or else there is not this continual keeping ; and then if she be not common , it is , stuprum , 〈◊〉 , whether she be a virgin or a widow , especially if she be a virgin ; if she be common , it is fornication properly , though that name be given to all . besides these , the act is either once committed or often iterated ; and then for distinction sake , we may call it luxuriam , lechery in the habit ; and the party a 〈◊〉 , when he sets himself after it : or that ( which is beyond this ) as there was 〈◊〉 〈◊〉 , so there 〈◊〉 〈◊〉 〈◊〉 , the cry of adultery , when they dare impudently defend it . last of all , there is 〈◊〉 , and that is either private , of a particular person for his daughter or 〈◊〉 , or any of his kinred , which is called prostitution : or else publick , of a 〈◊〉 , in permitting and tolerating stews , as at rome , and other places . these are the 〈◊〉 branches of the sin prohibited in this commandment . before we proceed in the handling of these 〈◊〉 , let us take a view of some reasons against this sin of 〈◊〉 , why it ought to be odious to man , as it is to god. . it is of all sins the most brutish , and makes a man come nearest to the condition of beasts , making him to lose the nobility and excellency of his nature . and therefore it is that the prophet compares adulterers to 〈◊〉 〈◊〉 horses , 〈◊〉 〈◊〉 ; and to exen going to the slaughter . god himself saith , 〈◊〉 shalt not bring the hire of a 〈◊〉 , or the price of a dog into the house of the lord. the learned observe upon this place that a whore is compared to a bitch , that hath many 〈◊〉 following after her . . the second hath a dependance upon the first , yet it hath a peculiar consideration . there is no sin whereby the light of mans reason is so much extinguished , nor put so much besides the preheminence it hath over the affections or the 〈◊〉 . the prophet saith , that it doth auferre 〈◊〉 , take away the heart ; for 〈◊〉 , it swallows up the reason and understanding : and by this ( as the apostle speaks of the heathen , that committed all 〈◊〉 with greedines . ) their understandings were darkened , and their hearts blinded . it is one of the epithets they give to 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it steales away the understanding . we have experience of it in solomon ; we see what fottishnes he grew into after this sinne had taken hold of him , even to fall down to every block and stock . 〈◊〉 by this fell into murder , and to cover one sinne with another . and it is just it should be so , for the light of our actions coming 〈◊〉 god , and our annoynting coming 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 faith , from gods annoynting , he will not commit this oyntment to such a stinking box . they are like swine that trample this pearle of understanding under feet . . the third is 〈◊〉 . of all sinnes this is most inexcusable ; because other sins may have some colour or excuse , but this hath none , because god having ordained a remedy for this , which is marriage , he that will not use that remedy is without excuse . . the fourth is , that whereas god hath been pleased , to make marriage a holy institution , and a holy resemblance of the union betwixt christ and his church , it is a manifest contempt of the ordinance of god ; and not onely that , but whereas god hath added this 〈◊〉 to marriage ; that thereby mankinde should be encreased ; on the contrary by this meanes they bring the curse of barrennes threatened against whoredome : they shall commit whoredome ( saith the prophet ) but not encrease . so that they go about ( as much as in them lieth ) to destroy the race of mankinde : and therefore 〈◊〉 calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in genus 〈◊〉 , sacrilegious breakers of wedlock , and trespassers against mankinde ; for not onely the world 〈◊〉 the worse for these courses which would soon bring it 〈◊〉 an end ; but also it takes away the resemblance between christ and his church in holy mariage . . it is against a mans own body . for as saint paul argueth , every sinne which a man 〈◊〉 , 〈◊〉 without the body ; but he that committs fornication , 〈◊〉 against his own body ; and that both by defiling it , so that as saint 〈◊〉 saith , the garments are spotted by the flesh , as also by weakning and decaying it : for as the physitians say , the 〈◊〉 of the 〈◊〉 humor , the generative 〈◊〉 is a special cause of preserving the life of a man : and there is nothing brings greater debility to the 〈◊〉 〈◊〉 , whereby the 〈◊〉 〈◊〉 , the radical moysture , is consumed , and the life shortned , then this sinne : besides that , it brings rottennes to the bones , and breeds many 〈◊〉 diseases , as daily experience shewes , like that water of jelousy under the law , or cursed water , which if 〈◊〉 woman had defiled her husbands bed , caused her belly to swell , and her thigh to rot . . and it is not onely against a mans own body , but against others also : for it hath this peculiar to it , that whereas in other sinnes a man may 〈◊〉 solus , perish alone , in this he must have one to perish with him for company . there is duplex 〈◊〉 , a double murther committed by this one finne . . it is injurious to christ two wayes . . he hath bought us , and paid a price for us . now if we shall alienate that which is not our own , we do as if we should pull down another mans house , nay , 〈◊〉 regis ( as 〈◊〉 ) the kings palace , to which we have no right . . and not onely so , but being christians , and christ our head , and we the members , if we unite our selves to a harlot , do we not 〈◊〉 in 〈◊〉 est , as much as we can , bring christ to be the head of a 〈◊〉 ? . lastly , if all these will not move us , then let us consider the punishment of it . shall i not visit ( saith god by the prophet ) for these things ? yes surely he will 〈◊〉 and punish , and that many 〈◊〉 . . it is a punishment it self , for as solomon saith , those whom god hates shall fall into this sinne ; such as he hath ordained for punishment , shall be punished with this sinne . . it is maxime probrosum peccatum , a sin that makes a man most infamous , it brings a reproach never to be wiped off . . it brings a man to beggery ; for by a whorish woman a man is brought to a morsel of bread : yea the adulteresse will hunt for the precious life , and job saith , it is a fire , that will consume to destruction , and will root out all a mans increase . . beyond all these , whereas every punishment should exceed , that whereof it is a punishment , the apostle tells us , that those uncleane lusts , which the heathens where given up to , were punishments for their idolatry ; 〈◊〉 that this sinn seems to exceed in some case , that of idolatry . and therefore the same apostle saith , that if a woman be married to an idolater or unbeleever , and will dwell with him , she may ; but he saith not so for an adulterer : idolatry doth not so neerly dissolve the bond of marriage , as adultery . and , again the children of an idolater or unbeleever ( if the one party be a beleever ) are holy , and are received into the covenant , as members of the church , but the seed of adulterers is prophane ; a bastard must not enter into the congregation , not to the tenth generation . by these reasons well weighed , we may in part conceive , what account god makes of this sinne . we come now to the particular branches referring to this sin already mentioned . chap. iii. of the degrees of this sinne . . the first motions , or cogitationes ascendentes . . suppuratio , the festering of it inwardly . . subactum solum , the fitting of the soyle , which is . . by excesse . . by idlenes . exc esse is . . by gluttony . the effects of it . opposite to which is the vertue of temperance , which consists in modo , in measure , which respects . . the necessity , of life . . of our calling . . of pleasure and delight , wherein are . . rules . . for the substance of our meat . . for the quantity . . for the quality . . not to eate too greedily . . not too often . . of excesse in drinking , in what cases wine is allowed . and first for the inward cause , the malignant vapours arising in the heart which we called the poyson of our nature , that inbred concupiscence , and those first motions , and the 〈◊〉 ascendentes , we shall forbeare to speak of them , till we come to the tenth commandment : and here we will speak in the second place of that which we call suppuratio , or the festering of it , which the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to burne ; and the prophet illustrateth by a similitude ; as an oven heated by a baker , so is an adulterer : though we see no sparks without , yet there 's a great heate within . solomon saith of him , cor ejus loquitur perversa , his heart uttereth perverse things , though outwardly he saith nothing . saint augustine saith , ego domine 〈◊〉 〈◊〉 , cum cogitationes meaenon 〈◊〉 , lord , i oftentimes hold my peace , when my thoughts within me are not silent . and so when the oven waxeth hotter and hotter , then cometh consensus consent : and then he saith , o vtinam a desire followeth , and 〈◊〉 qui facturus est jam secit , he that goeth about a wicked action , hath already acted it in his heart . therefore we are to strive against this cardiacal passion . in the next place come we to the solum subactum , the soyle fitted for this sin . and this ( as we shewed before ) is done by gluttony and idlenes . gluttony we said was in meat or drink . in meat , it was 〈◊〉 too much feeding ; gula vestibulum luxuriae , the throate is the porch wherby lechery enters . and that by reason that the faculties 〈◊〉 the body are sod sposed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nutritive faculty is the shop of the generative ; and that being well looked to , there 's hope , that the other may be better dealt withal . the apostle tells us , that one of the ftruits of the flesh , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uncleannes , to which he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 banketting or revelling , as a cause of it . fulnes of bread was one of 〈◊〉 sin of sodom . vpon which place jerome saith , venter bene pastus cito disponitur ad libidinem , a belly well fed is soon disposed to lust . and again , nunquam ego edacem 〈◊〉 castum putabam , i never accounted a great eater chast ; pro qualitate ciborum est ordo memborum ; according to the quality of the meate is the disposition of the members , a well fed belly will quickly wax wanton . this excesse is injurious to god in destroying his creatures , whereas christ appointed the fragments to be gathered up , that nothing might be wasted . it was the prodigals fault , fruges consumere male , to wast gods creatures in vaine . 〈◊〉 , solomon saith , it will bring a man to poverty . therefore it is the counsel of the son of 〈◊〉 , become not a begger , by banquetting upon borrowing . the heathen man could say , 〈◊〉 patrimoniorum exitium culina , to spend a mans patrimony in the kitchen , is the basest thing that can be . this is it that makes graves of lust , when by surfetting men hasten death , as those israelites that longed for quailes , and were smitten while the flesh was between their teeth ; whereupon , the place where they were buried , was called kibroth-hattaavah , that is , graves of lust . and indeed it is gentile vitium , our national sinne ; there are too many graves of lust in this kingdom . when we are sick , we call for sanitatem health , and having it , we become soon afterwards by 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betrayers of our health by surfetting . besides the ill effects it works in the body , it doth much hurt to the soul too ; for it maketh all sermons , and other exercises of godlines unfruitful , choaking the good seed like the thorns . nolte gravari , saith our saviour to his disciples , because the heart thereby becometh so heavie , and the brain is so unapt , by reason of the fumes that ascende from the stomack , that a man is fit for nothing but sleep : saint gregory saith , that perhaps he may be fit adineptam laetitiam , sed ad 〈◊〉 praeterea , for scurrilous and unsavory mirth , and nothing els . and in another place , cum venter se in ingluvie extendit , membra in luxuriam erigit , when the belly is oppressed with gormandizing , the members are prone to lewdnes . besides this , there is first , hebetudo mentu dulnes of the minde ; and then follows durities cordis , hardnes of the heart ; when men drink wine in bowles , they are not grieved at the afflictions of joseph , there 's no sympathy between them and those that want . besides , as moses said it was with jeshurun , 〈◊〉 recalcitravit , being made fat he began to kick ; so it will be with the body , which will be like solomons servant that 's brought up wantonly , bring up a servant wantonly , he will prove stubborne and proud , feed him deliciously , and he will be check mate with you , 〈◊〉 〈◊〉 a 〈◊〉 not broken , and a childe left to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become stubborn and rebellious ; so doth the flesh . these desideria carnis , desires of the flesh militant adversus animam , fight against the soul ; and what folly is it to strengthen our enemy to avoyd these inordinate lusts , we are to follow saint pauls example , castigare corpus , to keep our body under : and one way to chasten it is castigatio per damnum , by hindering it from some thinge it desires ; as 〈◊〉 jumentorum , to keep under labouring beasts , as when we would take down a pampered horse , the way is , to abate him of his provender . this in effect is temperance , which the philosopher calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , promum virtutum , the butler of all vertues . nature cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the voyce of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let me not be hungry , let me not be thirsty , let me not be cold . 〈◊〉 when he was an hungry , desired jacobs pottage lentis edulium , pottage of lentiles , it seemed savory to him : and the philosopher saith , 〈◊〉 non 〈◊〉 aurea pocula , thirst cares not for drinking in gold : but under the colour of supplying nature , it commonly falls out that nulli defiderio resistimus , we give way to every thing we desire , and therefore we grow wanton , when we will not have it in this dish , or not have it unlesse thus drest , and then venter est molestus cliens , the belly is a troublesome client ; whereas of this temper ought we to be , that having food and rayment , we should be therewith content : and this is the right temperance . we know that we are debtors to the flesh , but not to live after the flesh , and that god made the belly for meats , but yet we must not say with them , let us eat and drink , for to morrow we shall die : nor live in pleasure , and nourish our hearts , as in a day of slaughter , as saint james speaks : nor make such provision for the flesh , as to fulfil the lusts thereof . this is far from the rule of temperance . now temperance consists in modo , in measure , and that modus is in medio , measure is in the meane or middle , which is known by per regulam , by rule . and the rule of temperance is three fold . . the first is 〈◊〉 vitae , the necessity of our life , and our life necessarily requires but convenient food and rayment : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the apostle , having food and rayment , let us be therwith content . . the second is necessitas officii , the necessity of our calling . the apostle tells us , that he which is 〈◊〉 , that striveth for the mastery , must be temperate and abstemious , and keep a strict diet . so he that is a student , and lives a contemplative life , may detract in his diet ; but a husbandman that labours much , and sweats it out , may adde , he must have a greater proportion . the direction in this point must be according to mens several callings and imployments . . the last is voluptas , quae neutrum horum impedit , so much pleasure , as will hinder neither of these . moderate pleasure may be used in eating and drinking , so that it neither endanger our health , nor make us unfit for the duties of our callings , but if it prove hurtful , or prejudicial to either of these , if this voluptas , this 〈◊〉 in meats and drinks , be either against life , or our duty , it is peccatum , a sin . according to these rules , we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bridle our desires , we must make temperance our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our coachman , and give her the bridle , that she may aswell constringere as relaxare , bridle as let loose , as occasion shall be offered . saint augustine saith , temperantia froenos gutturis 〈◊〉 & relaxat , temperance both restraineth and giveth liberty to the appetite : and the heathen man saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venus waits on plenty and fulnesse . and that we may the better know how to restrain or enlarge our selves in the use of meats , we may further consider , that this last rule divideth it self in five branches . . for the substance ; we must not fare every day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , splendide , delicately , with the 〈◊〉 glutton , the israelites were weary of manna , and must needs have quailes ; but for daniel and his companions , who had , moratos ventres , no dainty palats , but temperate appetites , 〈◊〉 served their turnes well enough , and yet they looked never the worse . elies sons must have rost meat , they cannot away with sodden , but elias provision was no more then a cake , and a cruse of water ; and elisha provided nothing , but a pot of potrage , for the children of the prophets . . for the quantity . they that have taken measure of our throat , and other parts of our bodies , say , that the throat is lesse in man , then in any other creature of answerable proportion , to teach us temperance , and to beware of superfluity , either . . by surcharging our nature or disabling our selves for the duties of our calling , like those 〈◊〉 whom the prophet speaks , that make themselves sick with 〈◊〉 ; therefore our saviour warnes his disciples , to take heed of crapula , surfetting , ne gravet corda , lest it overcharge your hearts with surfetting . saint augustine confesseth of himself , that being at a table furnished with many dishes , he was easily over taken . . or by exceeding our estate : which was nabals fault , who was too high in his feast , by a note ; he made a feast like a prince , there was superfluity . . for the qual ty : stand not upon curiosity , or exquisitenesse ; it was in part marthas fault , but christ gave her a gentle reprehension for it . and the apostle chargeth us not to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , provision for the flesh , to fulfil the lusts thereof ; as those that study sapores non naturales , for exquisite sawces to provoke the appetite ; for this is the way to bring him to his teares , even to weeping , because we make our belly our god , and to move god to destroy both it , and them : for as saint gregory saith , haec arca 〈◊〉 , & quae in eo reponuntur , the belly will be consumed , and whatsoever we put into it , and therefore it is folly to make that our god. this in regard of the meat . now there are rules more in regard of our selves . . that we eat not too greedily . for this is os porci habere , to have a hoggish or swinish appetite . and this made the devil ( as s. jerome observes ) to make choice of the heard of swine to enter into , because of their greedinesse . they were like cormorants given to devouring . s. jerome saith , vbi satietas est , ibi daemones agunt choreas , where this greedinesse and fulnesse is , there the devils dance . s. augustine saith , that it was esau's fault : ardenter comedit , quia ardenter desideravit ; he must needs eat greedily , that longed after it so earnestly , that he sold his birth-right for it . s. jude calls this , vesci sine timore , to feed without fear . therefore the son of syrach gives good counsel in this point . if thou sit at a bountiful table , be not greedy upon it . . that we eat not too often . and in this rule we must have recourse to the former , of 〈◊〉 & 〈◊〉 , of our life and calling : not so often as to hinder our health , not so often as to hinder our calling . not too early . wo to thee , o land ( saith the preacher ) when thy princes eat in the morning . not too late . wo to them ( saith the prophet , joyning them together ) that rise up early , that they may follow strong drink , that continve till night , till the wine enflame them . this assiduitas , continuance in eating , he compares to greedinesse of dogs , which never can have enough ; when men say , to 〈◊〉 shall be as this day , and much more abundant . their mindes are continually occupied in thoughts of eating . all those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comessations , mencioned by the apostle , are forbidden ; as also those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drinkings , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vinolentia , mentioned by s. peter : these , though some of them are lesse grievous then the other , because in some there is , avorsatio a fine , a direct aversion from the end ; others do but in some sort , aberrare a fine , come some what wide of the end , yet all are forbidden . the apostle forbids excesse of wine , as well as of lusts , vinolentia , drinking too much , as well as crapula , gluttony ; having regard no doubt to those secundae mensae , second courses , banquets , comessations and drinkings , such as are now in use . s. augustine in his confessions , upon our saviours caveat against surfetting and drunkennesse hath this passage ; domine , ebrietas longe est a me , fac quaeso , ne unquam appropinquet mihi ; crapula autem nonnunquam obrepit servo tuo , fac quaeso , ut longe absit a me : & quis est qui non rapiatur aliquantulum extra met as necessitatis ? quisquis est magnus , magnificet nomen tuum , ego autem non sum , quia homo peccator sum . sed tamen ego in his positus tentationibus , certo quotidie cum cupiditatibus : lord i am far from drunkennesse , grant i pray thee that it may never come neer me : but gluttony hath often stole upon thy servant , grant i beseech thee , that it may be far from me : and who is there that is not sometime carried beyond the bounds of necessity ? whosoever is perfect shall magnifie thy name , such a one i am not , because a sinful man ; yet being in the midst of these 〈◊〉 , i strive daily with my concupiscence . and this i do further , . for unnecessary refections , i have clean cut them off . . i follow solomons counsel . be not amonst wine-bibbers , amongst riotous eaters of flesh . . mihi sufficit apparatus meus , mine own provision contents me . . whensoever i go beyond the bounds of necessity , i do not say , cras erit ut hodie , & amplius ; to morrow shall be as to day , and much more abundant . this saith he i do ; and then he cometh to this exhortation , fratres 〈◊〉 , quam lenissime sed tamen instantissime vos rogo , brethren , though but gently , yet most instantly i beseech you , do you the like . . as gluttony or excesse of meat is here forbidden , of which we have spoken ; so also drunkennesse , or excesse of drink . the apostle dehorting from drunkennesse saith , there is in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luxury or lust , be not drunken with wine , wherein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it inclines to unclean lusts . and the same saith solomon , look not upon the wine , when it is red , and sheweth his colour in the cup , or goeth down pleasantly , and why ? thine eyes shall look upon strange women . and therefore s. peter doth not onely forbid drunkennesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drunkennesse , which the fathers call voluntarium daemonem , a voluntary devil , when a man willingly bereaves himself of reason ; but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drinkings or compotations , whether they be such as enflame us , and though they take not away our reason , yet kindle our blood and spirits ; or whether by using them , we get such a custome and habit , that we are strong to do it , and being free from drunkennesse , can behold the infirmity of others with pleasure ; for there is a woe pronounced against this strength . and in any of these cases , the excesse of drinking is forbidden ; not onely because it deceives a man , and the drunkard and the glutton shall come to poverty ; but also because it disposes a man to this sin : as we see in lot , who by too much wine committed incest , even without knowledge , and unwittingly : but most commonly a man doth it knowingly , and wittingly , and so maketh him self a fit mold for the devils impression . the wise man saith , that they are like to a man sleeping in the midst of the sea , when they are awaked , they return to it again . for it is such a vice , that a man having gotten a habit of it , can hardly leave it off . yet are we not altogether prohibited the drinking of wine , but in some cases it is allowed , as these , and the like . . for bodily infirmities , according to the apostles counsel to timothie . in this case the use of wine is lawful . timothie was so far from excesse , that having an infirmity upon him , he would not adventure upon wine without pauls direction . . in heavinesse of minde , whether natural or accidental . give wine to those that are of heavy heart . . upon some publick benefit of the church or common-wealth , there may be a publick gratulation , and therein a more free use of the creatures , and whatsoever doth not hinder or oppose temperance , may be lawfully used to solemnize a day of publick joy . when the people were ready to mourn , nehemiah forbids it , and instead of mourning , bids them eat the fat , and drink the sweet , and testifie their joy by the lawsul use of the creatures , for the benefit which god had vouchsafed to his church . this is the third . but ont of these or the like cases it must not be used : as they did , of whom the prophet speaketh . when god called to mourning and weeping , they fell to joy and gladnesse , to slaying of oxen , and killing of sheep , to eating flesh , and drinking wine . and there be still some men that can take hold of the apostles counsel to drink wine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but of that part of it ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little , ) they take no notice at all . the sum of all is , there must not be redundantia , excesse . it was accounted an especial fault of the princes of israel , they drank wine in bowls , &c. the five rules above mentioned you may apply to prevent this sin , and to govern your self in the use of wine or strong drink . both these vices are salved by one vertue , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , temperance , a vertue here commanded . s. paul makes it a special fruit of the spirit , and exhorts titus to preach it , and exhort young men especially to it , and such as bend their mindes to knowledge , and studie of learning : and therefore s. peter exhorts , as to adde to vertue knowledge , so to joyn to knowledge temperance ; for scientia est cum abstinentia , temperance is the way to knowledge . chap. iiii. of idlenesse : the second thing which fits the soyl for this sin . diverse reasons against it . it consists in two things : . too much sleep , . want of exercise when we are 〈◊〉 . against sleepinesse . rules , for . the quantity : . the manner . of idlenesse in our callings . the remedy against sleep and idlenesse . the second thing which makes solum subactum , fits the soyl for this sin of lust , is idlenesse . for as fulnesse of bread , so abundance of idlenesse , was one of the causes of sodoms sin . one answered by the light of nature , to him that asked what luxury was ; that it was nothing els but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the passion of an idle minde . and this is a sin highly displeasing to god in many respects . . evertit consilium dei , & finem hominis : it doth what may be to overthrow gods purpose , and the end whereto man was created . for god in the very beginning created man to labour . he put man into the garden of eden to dresse it : not onely ut coleret eum to serve him ; but ut coleret terram , to till the earth , neither without the other . afterwards when he had transgressed gods command , this labour was enjoyned him as a perpetual penance for his offence . in sorrow shalt thou eat all the dayes of thy life : and in the sweat of thy face shalt thou eat bread . nor doth the gospel shew it self more favourable in dispensing with this law . why stand ye idle ? saith our saviour . and it was the apostles complaint , that he heard , that there were some that wrought not at all . nor shall it ever be abrogated . man , saith david , goeth forth to his work , and to his labour till the evening . therefore is it that solomon sends the idle person to the ant , and that the son of syrach compares a slothful man to the filth of a dunghill . in this respect therefore is this sin to be condemned . . in regard of the losse of time , a thing 〈◊〉 precious , that the apostle exhorts us by all means to redeem it , if we have mispent it . and the psalmist sets it down as a curse upon the people , that god consumed their dayes in vanity . . in regard of the breach of the next commandment which forbids stealing . for he that consumes his dayes in idlenesse , maketh use of the creatures , to which he hath no right . the apostle saith , he that doth not work , should not eat . the heathen call such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unnecessary burden . the scriptures compare them to locusts that devour all where they come ; and the fathers term them unprofitable and superfluous creatures . the apostle ( alluding to this ) saith , let him that stole , steal no more , but rather let him labour . . in regard of the breach of the sixth commandment forbidding 〈◊〉 . for idlenesse is the mother of many diseases . for as there are none of gods creatures but putrifie without motion , as the air and water , stagnantes 〈◊〉 stantes aque , nec dulces nec salubres , ( 〈◊〉 seneca ) standing waters , are neither sweet nor wholsom ; so ease in the body bringeth forth 〈◊〉 , the gout , and other diseases . computrescit in stercore ( saith the prophet , ) the seed rots under the clod . and it were to be wisht , that not onely the losse of time , wasting the creatures , and the hurt of the body were all the prejudice that came by idlenesse , so that the soul might be kept untainted by it ; but that also is subject to detriment by it : for from nihil agere , doing nothing , comes male agere , doing ill . idlenesse teacheth much evil , saith the son of syrach , and by this comes the disease which s. basil calls podagram animi , the gowt of the soul. now idlenesse consists in two things . either . in too much sleep : or . in not being exercised ( when we are awake ) in the works of our calling . . for the first , of too much sleeping . after the apostle had told the romans it was high time to awake out of sleep , he gives them a caveat , to walk honestly , as in the day ; not in gluttony vnd drunkennesse , nor in chambering and wantonnesse : after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drunkennesse , then he comes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate 〈◊〉 , but it is properly lying long in bed ; and there is joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wantonnesse , the companion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and beginning of concupiscence . the prophet 〈◊〉 those of his time , with stretching themselves upon their beds , and not without cause , for another prophet tells us , that by it men begin 〈◊〉 nequam , to devise iniquity , to have wicked thoughts . we see the experience of it in david , who after his sleep , was disposed to take the air in his turret , and by that means was made fit for the impression of this vice , upon the sight of a tempting object : for which cause , solomon gives good counsel 〈◊〉 this purpose , love not sleep , lest thou come to poverty , open thine eyes , and thou 〈◊〉 be satisfied with bread ; for having spoken verse . of young men , that by their actions they may be known , whether their work be pure , and whether it be right , and in the . verse , that they may be known by this , whether they apply their ears and eyes to knowledge , as god created them , he 〈◊〉 in the . verse , that otherwise if they love sleep , these effects of it shall come upon them . for remedy hereof two things are to be observed in sleep . . the quantitie . . the manner . . for the quantitie . our sleep must not be too long . vsque quo dormis ? how long wilt thou sleep , o sluggard ? ultra horam , beyond the hour : there is an hour when to arise ; hora est jam , saith the apostle , the hour is at hand , or as we read it , it is now high time to awake out of sleep : but the sluggard when the hour cometh , when he should arise , lies still in his bed , and is as a dore which turneth alwayes upon the hinges , and yet remains in the 〈◊〉 place . . for the manner of our sleep . it must not be like that of ionah who was in a dead sleep in a time of danger : it must not be ( as s. jerome calls it ) sepultura suffocati , as the burial of one without breath , but requies lassi , the rest of one that is weary . the prophet threatens it as a great plague from god , to be given up to the spirit of slumber , which is true of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drowsinesse of the body , as well as the soul. and as ionah was in the midst of the tempest when he slept soundly , so these are under gods visitation , who are possest with this spirit of slumber . . the second point of idlenesse is , when we are not exercised in the duties of our calling , but give our selves to ease . desidiae est somnium vigilantis , sloth is the dream of him that is awake : and by want of labour and exercise , and giving our selves to ease , we come to the hanging down of the hands , and the feeble knees , of which the apostle speaks , and so become fit for no good thing . for as all other creatures of god by standing still grow corrupt , as we see in standing water , which putrifies , and being putrified , ingenders toads and such venemous creatures ; so in man , ease brings discases both in body and soul it produces in the body podagram , the gout , and it brings forth the like indisposition in the soul , which made s. basil call it podagram animi , the gout of the soul. and therefore s. ambrose calls idle persons , creaturas dei superfluas , superfluous creatures of god , which do no way profit the body politick , where they live , but are as the heathen man saith of the 〈◊〉 , such qui animam pro sale habent , who have their souls instead of salt , to keep their bodies sweet . s. paul measureth not idlenesse onely by doing nothing , but also by not doing the duties of a mans place . as he that is placed in the vniversity , and studies not , though he hawk , hunt , or dance , or uses other exercises that are laborious , yet because he doth not that which he ought to do , he is to be accounted an idle fellow . if men be , as he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not working at all , then they become busie bodies : and if women be idle , then wil they be pratlers , or tatlers , upon which cometh tale-carrying , lying , 〈◊〉 and forging , whereby they disquiet others . and not onely so , but they are busie bodies , medling out of their callings , where they have nothing to do . these are to be restrained . and because hereby groweth a disposition from the body , for evil motions in the soul ; therefore s. peter enjoyns the vertue of abstinence , and commands us to abstain from such fleshly lusts , as do militare contra animam , 〈◊〉 against the soul. the remedy against sleep is that which the apostle calleth sobriety , properly watchfulnesse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be sober , be vigilant , saith he in another place : for sleep and drunkennesse are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , works of the night , and we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , children of light , and of the day ; our desires therefore ought to be after the works of the light and of the day , and we must walk accordingly . . the remedie against idlenesse the apostle gives us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to set our selves to do our own businesse , and the works of our calling . and blessed shall he be whom the lord when he cometh shall finde so doing . we said before , that in this sin there is suppuratio , the festering of it within ; and after that there is subactum solum , the soyl fitted by feeding the evil 〈◊〉 , by gluttony and idlenesse , of which we have now spoken . chap. v. the fourth 〈◊〉 . irrigatio soli , the watering of the soyl by incentives and allurements to this sin , which are either . . in or about our selves , or . in others . of the first sort are , . painting . . strange wanton apparel . . lascivious gestures . of the second sort are , , lewd company , and obscene books . . obscene pictures , and wanton dancings . of modesty the vertue opposite . the next thing is irrigatio soli , watering of the soyl , of which we are to beware . for as we must keep our selves from being meet or fit ground for the devil to cast in this seed of lust or evil concupiscence , by meats of provocation , drinks and dyet , or idle living ; so must we also take heed of such objects and allurements , as may irrigare solum , water the ground , foment and dispose the soul to this sin . and these allurements or 〈◊〉 we consider , as they are in our selves , or as in others . those in or about our selves , are diverse . . as the using of 〈◊〉 , painting the face , which was the sin of iezabel , she painted her face , and tyred her head . of this one saith , that it is not facies , but larva ; they have not a face , but a vizard . but the prophet tells such , in vain shalt thou 〈◊〉 thy self fair , for thy lovers shall despise thee , thou that rentest thy face ( or eyes ) with painting , alluding to the custom of women then , of 〈◊〉 their eye brows with stibium or 〈◊〉 , as some learned think . . the strange 〈◊〉 our selves in apparel , which is condemned even in women who are rather to be tolerated herein then men , because it is mundus muliebris , the adorning of women . saint gregory saith , what a deformity is it in men when it is found fault with in women . the places before quoted condemne 〈◊〉 as vsed , in a wanton lascivious manner , and for unchast ends . . the platting and wreathing of the haire . . the adding of gold and silver to adorne them . . rare and strange , or costly apparel : such as our saviour implicitely taxes in the rich glatton , who was clothed with purple and fine linnen . this affectation of such vanity and cost in apparel , with so much industry and care , while the adorning of the inner man is neglected , is here forbidden . for of this we may say , 〈◊〉 〈◊〉 in studio vestium 〈◊〉 deesse ; let no man conceive or 〈◊〉 himself that he can be free from sinne , that takes too much care about apparel . as for vestitus peregrinus , strange apparel , god by the prophet threatens to punish such as are clothed with strange apparel . saint pauls reason against such care to adorne the body is , because it becomes not those that professe the 〈◊〉 of god. and saint peter hath two reasons against it . . because the chief care should be about the hidden man of the heart : for as cato once said , 〈◊〉 corporis 〈◊〉 , 〈◊〉 magna mentis incuria , where there is great care of the body , there is usually greatest neglect of the mind : therfore not the outward , but the inward man is to be adorned . . the saints in old time did not thus apparel themselves , not sarah &c. therefore follow their examples . . another allurement is , the gesture ; a proud allureing gate . god threatens that he will devise evil against such as go haughtily . esay describes the particulars , and tells us the manner of their proud walking . . they are haughty , going on 〈◊〉 . . they have erectum guttar , stretched out necks . . they have 〈◊〉 antes oculos , rowling and wanton eyes , looking wantonly . . minutos passus , a mincing or tripping gate : they go as if they were 〈◊〉 , shackled . and the prophet for these thundereth against the daughters of sion , but much more would he have done against the sons of sion ; gestum natura dedit , sed gratia 〈◊〉 . there is a generation , saith agur , whose eyes are haughty , some have proud gates naturally , but though nature hath given it , yet grace can amend it . now we come to the watering of our lust by those provcations and incentives which are without us . . the kingly prophet tells us of some which have consortium cum adulteris , are partakers , or keep company with adulterers . the wiseman ( speaking of a yong man that had entered into the company and communication with a harlot ) saith , he goeth after her , as an oxe to the slaughter , or a fool to the stocks , or a bird to the pitfall , and feeles it not , till the dart strike through his liver . and indeed lewd company is very dangerous for this sinne , as we see by that the apostle tells us , modicum fermenti corrumpit totam massam , a little leaven 〈◊〉 the whole lump . which though it may be applyed to any vice , yet saint paul there applyeth it particularly to this ; shewing that this vice hath an especial quality in it to infect and leaven others . the holy ghost bids us beware of evil company : and not onely of those that are notoriously evil , but of suspicious company , and 〈◊〉 times . the young man ( in the proverbs ) went to a suspected house , and at a suspected time , in the twilight when it was now dark : and these two disposed to this vice . . haunting suspicious places . . at suspicious times . we are not onely to refrain from evil , but from the shew of evil ; and we must provide for things honest , not onely coram deo , before god , but also 〈◊〉 〈◊〉 , before men , as the apostle exhorts . vnder bad company , come bad books , that speak broadly of filthy and obscene matters . the heathen man called his books comites , his companions . though he were solus alone , yet as long as he had his books to beare him company , he was nunquamminus solus , quam cum solus , never lesse alone , then when he was alone . evil books containe many evil words , and evil words corrupt good manners , as the apostle tells out of menander , speaking of the sayings of the epicures ; and evil words are like stolen waters which are sweet , and as bread eaten in secret which is pleasant . . to ill company and bad books may be added such things , as by the eye and the eare make the same impression in the soul : as namely , imagines obscaenae , obscene and filthy pictures , such as that of baal-peor : which they carried about for publike view , to stir up lustful thoughts ; 〈◊〉 longed to look on it , and as it is in the psalme , they joyned themselves to baal-peor , and eat the offerings of the dead . it was the counsel of balaam , to bring them to see the image and offer to it , and then to draw them to commit whoredom with the daughters of moab : and therefore the apostles advise is , ne scortemur , let not us commit whoredom . we know what he saith in 〈◊〉 , the parlors were hung with danae , and jupiter coming to her ; and you may see his conclusion . the wiseman tells us of the harlots chamber , which was hung with tapistry , which was very like to be such as 〈◊〉 . and by analogie hereto , all choreae 〈◊〉 , wanton dancings , as that of herodias , ludi theatrici , stage playes , become allurements , by stirring up the minde by the eye or eare , and are therefore forbidden . the reasons , as the councils alledge them are very good . . because our eyes thereby behold much vanity . . because a man cannot go upon hot coales , and his feet not be burnt . or can he touch pitch and not be defiled , or see wanton actions , and his affections not be moved ; and. . there is losse and expence of precious time . so that by what meanes soever the concupiscence and spirit of fornication is watered , whether it be by lascivious words , songs , or sights , by the eyes or by the cares moved to wanntonnes , it is said to be baculum lascivientium , the supporter of lasciviousnes , and casteth off the cords of discipline , and is the beginning of all wickednes . now the vertue of modestie is proper to restrain these , the object whereof is honestum : which as it hath onely an inward beauty , so is it onely by an inward eye discorned and for this the saints love one another ; as the outward beauty allureth the adulterers eye . therefore it is , that saint paul in diverse places standeth much upon this point ; as it becometh the saints , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must look to that which the 〈◊〉 like , and which is decent in their eyes . there are two sorts of likers . . there is a sort of men , to whom if we do not conforme our selves in the same excesse of riot , they think it strange : and they that are vsed to it , thinke it becomes them well : but these shall one day give account to him that judgeth both quick and dead . . there is another sort of likers mentioned by the psalmist , i will wait on thy name , for thy saints like it well . that is decent and meet , which the saints like of ; and so we must judge , quid 〈◊〉 , & quid offendat sanctos , what is liked or disliked by the saints , and therfore the saints go all by this rule , quid deceat , what becometh them ; and ne quid 〈◊〉 〈◊〉 , that they do nothing to offend christs little ones . chap. vi. the fith degree , the breaking out of this sinne . . the eye . secondly , in the speech . thirdl by the symptomes 〈◊〉 the act . the vertue opposite is . 〈◊〉 . of the outward acts of uncleannes . . self polution or nocturna pollutio , whether alwayes a sinne . . bestiality . . sodomy . . whoredom , scortatio . . polygamy . whether lawful . how this sinne of uncleannes may be committed in matrimony , some rules about marriage . how out of matrimony . . with one allied , which is incest . . with a stranger too us , but married to another , which is adultery . many aggravations of this sinne . . with such as are not married 〈◊〉 . . by keeping a concubine . . by deflouring . . by 〈◊〉 and wandring lust . . by prostitution . the highest pitch of this sin , is to defend it . the son of syrach speaks of some men , who may be know what they are , when one sees them . their apparel , gesture , and gate , declare what is in them ; and the prophet speaks of an outward pride in israel , that will testifie to her face ; so for this sin where it lodges , it discovers it self by outward signes : which are either in the eye , or in the tongue . . for the eye , our saviour saith , he that looks upon a woman to lust after her , hath committed adulltery with her in his heart : and therefore by the glances of the eye , the adultery of the heart appeares ; and hence saint peter speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adulterous eye , and of some that have eyes full of adultery , some passively , others actively , ; and of this we have diverse examples . the sons of god saw the daughters of men , and we see what followed . potiphars wife cast her eyes upon joseph and lusted . the egytians upon 〈◊〉 . and shechem the prince of the country upon 〈◊〉 . lastly , king david upon bathsheba , upon which what evil followed , the story may informe us . and therfore solomon gives us this caution . let her not take thee with her eye-lids . . for the speech ; which is the froth or some of this sinne , it is forbidden by the apostle by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo putridus , rotten or corrupt communication , which must not once be named ; because , a man shall eat the fruit of his lips . and if every idle word shall be accounted for , much more shall we account for all wanton and broad speeches of filthy matters . nay we are not to speak too plainly of lawful and conjugal duties , betwixt man and wife , we see the holy ghost maketh choyce of modest words in that kinde , and 〈◊〉 out choyce termes to expresse them : as adam cognovit , adam knew eve his wife : and it ceased to be with sarah after the manner of women . and matrimoniall duties are called by the apostle due benevolence ; to teach us , to use the like modest expressions in these matters . now as it is sure , that impudicus 〈◊〉 〈◊〉 est impudici animi , a wanton eye is the discoverer of an unchast minde : and impudicum labium signum impudici cordis , an unchast tongue a signe of a wanton heart ; so it is as sure , that to speak broadly concerning secret things is , inverecundia , want of shame , which is against that godly feare and shamefastnesse mentioned by the apostle : for our conversation should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and feare , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with shamfastnes and sobriety ; and as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthinesse and filthy talking , they should be far from us , as the apostle urges : and lest any should object and say , that stollen waters are sweet , he prevents them , saying , let no man seduce you with vain words , for , for these things comes the wrath of god upon the children of disobedience . before we come to the outward act , we are to consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are called in physick , the antecedents , or as it were grudgings before an ague , such as go immediately before the act . and they are either in conatu ; the endeavour , or attempt , as first , by sorcery and witchcraft to provoke lust , when they are past the flower of their years , as did 〈◊〉 : 〈◊〉 cals them 〈◊〉 . . by laying wait at the door of our neighbour . . by alluring speeches , numb . . . all which are the more horrible , when they are accompanied with murder ; for the adulterous woman , as solomon saith , hath cast down many wounded , and many strong ones have been slain by her . or else praeludia , previous actions , that bring on the outward act : as . amplexus impudicus , immodest imbraces , imbracing the bosom of a stranger , impurum osculum , an unchaste kisse . the harlot ( in the proverbs ) had a stronge or impudent face , she caught him ( the young man ) and kissed him . . touching with the hands those parts that ought to be kept secret ; the woman was to be put to death , that puts forth her hand , &c. though it were to deliver her husband from those that strove with him . . by making them drunk , that they may discover their nakednesse . and above all these , there are some things , in naming whereof the apostle is at a stand , and saith , that there are some things ( which he wrappeth in silence ) of which it is a shame even to speak . against these is opposed the vertue called 〈◊〉 , shamefastnesse . the apostle saith , god hath not called us unto uncleannesse , but ad sanctimoniam , to purity and holinesse ; and that every one ought to 〈◊〉 his vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in sanctification and honour ; and instead of giving our selves to those things , we ought to think upon such things as are honest and pure : for as s. james tels us , the wisdom which is from above , is pure in the first place ; and therefore god took order under the law , that such unseemly parts might not be seen ; which cham seeing and not turning away had a curse pronounced against him . we come now to speak of the act it self . within the act of incontinency are comprehended . . that with ones self , which the apostle cals 〈◊〉 , or self pollution or defiling of ones own flesh ; or filthinesse of the flesh ; opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holinesse , he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this defiling of the flesh , cor. . . thess. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lust of uncleannesse , which includes the act ; for the act of this sin is nothing else but the bringing forth of those inward lusts . but more plainly s. peter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lust of uncleannesse , or the desire of polluting : with which , jude speaking of wicked men , saith , sopiti inquinant carnem , these filthy dreamers defile the flesh , and not onely their flesh , but their garments are polluted also ; and such hatred he would have against this sin , that we should not onely hate the sin , but even the garment spotted and defiled with it . for besides the diseases and weaknesse which it brings upon the body , it likewise , by polluting the body , is opposite to our baptisme , in which there is an outward washing of the body , as well as an inward of the soul. now because of these words of s. iude , here falleth in this particular , nocturna pollutio , nightly pollutions . if it be therefore , . by reason of infirmity and weaknesse of nature . . or ex 〈◊〉 vasorum , from the fulnesse of the spermatick vessels . . or upon the laxitas partium , loosenesse or dissolution of those parts upon violent exercise , or heat , by hard riding , &c. and not proceeding from lust ; in these and the like cases , it is no sin : yet with this proviso , that ( though it proceed from some or all of these causes ) there be ingrata recordatio , a regret and sorrow in remembring it : otherwise it will be imputed as a sin ; but if ( it being not in his thought ) seed passe from him against his will , and without his knowledge , if he be grieved at it , when he feeleth or knoweth of it , in that case it is no sin . but on the other side , if a man be given to drunkennesse , or other excesse , and by reason thereof it issue from him , though it be not sin ratione actus 〈◊〉 , by reason of the act subsequent , which is involuntary , there being no purpose to commit the sin , yet it is a sin , and liable to punishment , ratione actus praecedentis , by reason of the precedent act , that is , drunkennesse ; for that which is not voluntary in the act , may yet be voluntary , and therefore sinful in the cause ; and thus if from surfetting there come 〈◊〉 seminis , this is a sin : or if by often rolling of wanton cogitations in the day time , it be procured in the night ; or that willingly by day 〈◊〉 night he spill his seed , as onan did , it is a great offence in gods sight . the apostle calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannes , the fathers mollitiem , effeminatenesse , and the law termes it , the sin of onan , and the censure of it is , it was exceeding wicked in gods eyes . . if it be cum alio , with another , then comes bestiality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abomination not to be named , buggery with a beast , forbidden by the law , and punished with death both of man and beast ; and not onely with the death of the body , but with that of the soul too . without shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominable buggerers . they which make a confusion ( as it is called ) between themselves and beasts , shall be brought to worse then a beastly confusion in the end . . if it be with mankinde , it is either with consent of both parties , and then it is a sin in both ; or if either party , whether male or female be forced by violence , and seeketh to resist , but cannot , that party is innocent : but the enforcer committs a double sinne ; one in the violence , which is against the former commandment ; and the other in the very act 〈◊〉 , against this ; and therefore by the law he was to die . . of those that yield consent , they are either males or females : for so strong and strange is our concupiscence , that any thing is sufficient to stir up the coals and kindle it : and the heathen could say , quod in foeminis sexus facit , id facit in puero aetas , that which the sexe causeth towards women , the age causeth towards boyes . thou shalt not lie with mankinde , as with womankinde , saith the law : and why ? for it is an abomination . and the offenders against this law are to be punished with death . there are two reasons for it . . it is an unfruitful worke of darknesse , and contra bonum prolis , against the benefit of procreation , which is one of the principal ends of matrimonie . . it is also against nature , altogether unnatural , the natural use being in the other sex , therefore the apostle makes it the signe of a reprobate minde . and not onely a sin in it self , but a punishment also of other sins : for , for this sin it was , that god himself came down and sate in judgement against the five cities , which plot of ground is an unprofitable sea to this day , called mare mortuum , the dead sea , because it nourisheth no living thing in it : and it is also called lacus asphaltites , of the unfruitfulnesse of it , answerable to the sterility of this sin . . with the female this sin is committed , and that either with more then one , or with one alone ; with more , either without law , or with colour of law . that without all colour of law , is called scortatio , whoring : and this is not only forbidden , but in the next verse , the whore is resembled to a bitch , and whoremongers to a company of dogs . for the punishment of it ; by the light of nature it was punisht with death , the offenders were to be burnt , as we see in thamar . and because the civil laws of men inflict small punishment for this sin , therefore god himself will punish it , whoremongers and adulterers god will judge : yea , god will judge it both in the world to come , for the whoremongers are 〈◊〉 among those that shall have their portion in the fiery lake ; and also in this life , with strange and extraordinary judgements , as lue gallica , with the french pox , an abominable and filthy disease , not heard of in former ages . . under colour of law , or pretext of mariage comes poligamy , a fault wherewith sundry of the patriarchs and others were intangled , yielding to the corrupt customs of the countreys about them , not enquiring after gods will. but nature it self might have taught them that where the care of both sexes is requird for education , there the very beasts of the field , and fowls of the air are , coupled but one with one : but where the dam alone , or female may bring up the young , there it is otherwise . this is plain even from the creation , where it is said , male and female created he them : but more plain from that of our saviour , and they twain shall be one : flesh ; where we see the number set down expressely : as also from another speech of his , whosoever shall put away his wife and marry another , committeth adultery . in the law it is forbidden ; thou shalt not take one wife to another , or take a wife to her sister . the terms of brother and sister are applyed to any thing that is alike , even to inanimate things : as if to one half of a thing the other half be added , it might well be called the brother or sister of it ; therefore by sister may here be understood another wife : but whether it be so to be understood or no , yet the reason added there [ lest thou vex her ] is sufficient . the very vexation and trouble in the house . this what it was , we see in abrahams house , while hagar remained in it ; and in jacobs , while rachel envied leah ; and lastly , in elkanahs between hannah and 〈◊〉 . so that the inconvenience which hereby arises , in hindering bonum oeconomicum , the peace of the family , is reason strong enough to evince the inexpedience , if not the unlawfulnesse of it . but it is objected , that it was lawful at the first , for the increase of 〈◊〉 , and propagation of the world . in answer whereof we say . that indeed , if ever it had been lawful or allowed , it had been so in the begining . but the prophet malachy calleth men to the beginning in this very point , and tells them ( as our saviour told the pharisees ) ab 〈◊〉 〈◊〉 〈◊〉 sic , from the beginning it was not so ; and that god having plenty of spirit and power to have made more , yet made but one : one eve for one adam : and wherefore one ? because he sought a godly seed . and therefore polygamie was unlawful from the beginning , and much more in all ages that should follow 〈◊〉 . again , the first that the holy ghost noteth to have had two wives was wicked lamech of 〈◊〉 race : and though jacob had two also , yet he learnt it in 〈◊〉 aram among the idolaters . the prophets therefore having spoken against it , and christ also . and the apostle directing , let every woman have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 own 〈◊〉 , and 〈◊〉 husband have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own wife : whatsoever 〈◊〉 and 〈◊〉 have been devised to defend it , it is utterly unlawful . in matrimony this sin is committed uxore propria , with ones own wife , for we 〈◊〉 to not left to our selves in matrimony , to use our liberty as we please . 〈◊〉 . 〈◊〉 . ambrose and others of the fathers , use often a saying of sixtus a philosopher , that 〈◊〉 est 〈◊〉 uxor is suae ferventior , 〈◊〉 man may commit adultery by too much 〈◊〉 of love to his wife . this 〈◊〉 was forbidden by the law , and punished . there ought to be no approaching 〈◊〉 in 〈◊〉 , no , not to a mans own 〈◊〉 , if it were , both parties were to be cut off from among the people . but because here we may fall into infinite questions about marriage , and not very pertinent to this place . we will therefore here content our selves onely with these few considerations , because we have spoken of them more largely already . . we must have abrahams care , not to match with the canaanites , with the wicked , but as s. paul directeth in domino , in the lord. . secondly , consent of parents must be had . speak to the king , saith tamar to ammon , for he will not withhold me from thee : 〈◊〉 thereby that she had not power to bestow her self . as god brought eve to adam , and gave her to him , so must we desire that our wife may come by the hand of god , and he to make the match : which is when the marriage is made by the priest ( gods deputy ) in the face of the church . . which more neerly concerns this place . in marriage we must so behave our selvs , in having wives , as if we had none , and to be content to master our lusts so , that for the duties of christianity , we may separate our selves for a time . . we must not depart or divorce our selves , but onely in case of adultery , according to our saviours rule . . after we are divided by the death of one party , so to abide if we can : or at least not quickly to wax wanton and marry again , but to stay for a time , til the body of the party deceased be dissolved into earth , from whence it came . out of matrimony we commit this sin , . either with one allyed to us . or . with a stranger . . if she be allyed to us , either by father or mother , as agnata or cognata , it is called incest , and is forbidden by the law , and punished with death . it is set down as a principle , thou shalt not discover the shame of thy mother , because she is thy mother ; nor of thy sister , because she is thy sister : as though by the light of nature , the very naming of mother or sister were enough to keep us from medling with them . no man was hotter against this , then 〈◊〉 in his 〈◊〉 〈◊〉 . and yet this sin 〈◊〉 a time was winked at . but the land 〈◊〉 out the 〈◊〉 and the perizzites for this abomination . and 〈◊〉 , before the law , for this very sin of incest , forfeited both his right to the kingdom ( which went from him to 〈◊〉 ) and to the priesthood , which went to levi. possesse your vessels ( saith the apostle ) in 〈◊〉 and honour . now the honour we are to give to them of our own flesh , is , that we do not approach or come neer them . other reasons 〈◊〉 are . . the neernesse of education , of those that are our 〈◊〉 , or joyned in consanguinity with us , is such , that it would prove a great 〈◊〉 of 〈◊〉 , and a great occasion of this sin , if such marriages were allowed with those that usually live together in the same house , as parents and children , brothers and sisters , &c. usually do . . because not onely a family within it self , but also one family with another , should have friendship and 〈◊〉 , which is most especially procured by marriage . now if 〈◊〉 should be made within the same family , every house would be a common-wealth within it self ; whereas by marriages abroad , there is unity and familiarity contracted between one family and another . it is true , the consideration of adams children , who could marry with no other , makes 〈◊〉 〈◊〉 to decide , how far that consanguinity or 〈◊〉 extends , wherein marriage is prohibited ; yet this is agreed upon by all , that in the right line it was never permitted nor allowed in any case ; as for the collateral it may be said as before of 〈◊〉 , and divorces , they were winked at for a time , but never allowed as 〈◊〉 . god saith , that for this sin of incest , or marrying within the degrees prohibited , the 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 , the 〈◊〉 , because of such 〈◊〉 〈◊〉 was punished for 〈◊〉 , as we shewed before : and for the 〈◊〉 , 〈◊〉 〈◊〉 stood to it , and 〈◊〉 in the quarrel , that herod 〈…〉 wife . and the apostle saith , that one should have his fathers wife , was a fornication not 〈◊〉 named among the gentiles . and the prophet saith , that a 〈◊〉 and his father 〈◊〉 go in to one maid , is a 〈◊〉 to the holy name of god , and that he will not spare them . so though for necessity it were tolerated in the beginning , yet of it self it is unlawful . . come 〈◊〉 to those that 〈◊〉 strangers and not allyed 〈◊〉 us , and they are either , . married : 〈◊〉 or free and 〈◊〉 . . if married or 〈◊〉 ( which is all one ) it is adultery , and forbidden by the law , and punished with the death of both parties . god is pleased continually to liken 〈◊〉 to this 〈◊〉 of adultery , 〈◊〉 there is 〈◊〉 〈◊〉 he 〈◊〉 〈◊〉 himself against ; and under this name , all kinde of pollution or uncleanness is contained , that so the hainousnesse of this sin may be the more discovered . and though the politick laws of men have not made it so , yet by the judgement of many divines , it is capital . and good reason it should be so . for it is the perverting of the whole estate of those two families , whereof the parties delinquent are members . if it be not known ( which god seldom suffers to be kept secret , for though he deal otherwise in other crimes , yet here he stayes not for a legal accusation , but gives the reins to the jealous man to put the womanto her purgation , though he cannot directly accuse her ) then if it be kept close , and the fault be in the woman , there is a 〈◊〉 thest committed : for the man nourisheth and bringeth up a childe , that is not his , and layeth up inheritance for it , to the great wrong and prejudice of his other children . if it be known to the parties , then god giveth this sin a plain 〈◊〉 , by taking away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural affection , both from the children to the parents , & contra , from the parents to the children . besides this , such children shall not take deep root , they shall be rooted out at the last : as appears by augustus's dealing with his bastards ; medea with her issue ; by absoloms and adonijahs fall . it fared so between 〈◊〉 and his brethren , there was no natural affection between them . in which soever of them the fault be , there is a sin against the rest of the children ; yea , and a sin against one that is not , namely against him that is to be begotten : for he shall be born a bastard : and consequently such an one as shall not be accounted or reputed one of the congregation of the lord , to the tenth generation . it is also against the state of the common-wealth , for it polluteth the land , so that it will spue out the inhabitants , and the land cannot be quit of pollution without bloodshed . and therefore it is certain , that if adultery be not punished , it makes way for the ruine of the land , rather then other things committed against the publick state , as murders , poysonings , &c. ( the fruits of this sin ) which yet were punished with death by the lex iulia : the ground of which law is , because the adulteresse living with the lawful wife , hath opportunity to mingle poyson with her meats : and therefore every common-wealth hath cause to make it capital . david after adultery fals to murther : and herodias , because john baptist reprehended it , could not abide him , and never left till he had got his head off . whereas a good wife is a possession above pearls , the heart of her husband may safely trust in her , as the wise man saith . besides this , two mischiefs more attend this crime . . incest , where the fault is kept close ; for by this means , those that marry , not knowing how they are allied , nor who is of their race or lineage , it fals out , that sometimes they may joyn themselves with those they are near unto , and so commit incest , . frequent divorces , or separations , when one party knows or suspects the incontinency of the other , from whence hatred and debate usually arise ; and it is plain by the whole course of prophane histories , that the greatest wars both foraign and domestick in many nations have from hence had their original , because there commonly followeth an extream hatred of each other upon this occasion ; as ammou hated tamar exceedingly : so that his hatred , after he had knowledge of her , was greater then his love was to her before . to this we may adde the breach of the ninth commandement ; persidiam , unfaithfulnesse , and of the third , perjurium , perjury : for at the solemnization of mariage , there 〈◊〉 a mutual and solemn oath , and vow unto god in the presence of the congregation , to keep the mariage-bed undefiled . besides , god by the apostle tels us , that this sin shall darken the understanding of the wise , and make them foolish ; which effect we see it wrought in solomon : and the prophet tels us , that aufert cor , it takes away the heart of the strong , as it did in sampson . by all which we see , that this vice is prejudicial to the common-wealth ; for the curse of god for it , is not onely against the parties offending , but upon the common-wealth too . god saith , they shall commit adultery , but shall not increase ; and where there is defect of men to till the ground , there must needs be barrennesse , a just punishment of this barrenness of the wombe . for this fault were the two tribes punished , as the ten tribes for incest . so that the common-wealth is endamaged by this sin , and therefore accordingly was the punishment made capital . 〈◊〉 baker was taken out of the same prison , where joseph was committed upon a false accusation of this crime , and was hauged : so that it seems among the egyptians to have been capital . among the babylonians adulterers were burnt with fire , as may be gathered by that threatning of the prophet against ahab and zedekiah , that for committing villany with their neighbours wives , the king of babylon should rost them in the fire . and the comparison made by solomon sheweth , that adultery is worse then thest . . of them that are solutae , free and unmarried , either the party continueth with us , and then it is called concubinatus , the keeping of a concubine , or a 〈◊〉 that is not common : for such being servants , and by that means base , men would not marry with them , because it is a disparagement . god hath shewed how he 〈◊〉 this , by continual crossing it ; first in agar , cast out the bondwoman and her son . then in jacob , by reubens incest with bilhah . a levite took a concubine , and assoon as he had taken her , she began to play the whore . saul was punished in his concubine rizpah , to whom abner went in . and david was punished in his concubines , with whom absalom lay in the sight of all the people : and solomons concubines with his wives turned away his heart from god , to set up idolatry . in the next place the act is committed , either once only , or often . once only is called stuprum , deflouring , which may be done , either to a widow , or to a virgin . this god forbiddeth by the law , and punished with death . we see gods hand was upon a whole city , for the rape of dinah , a virgin . and we know what should have followed upon dishonouring of tamar , a widow ; for a virgin , and widow , when they are not in potestate sua , sed in potestate patris , in their own , but their fathers power , there is in both cases by deslouring them , an injury done to the parents , as well as tothemselves . the act often committed is called fornication : which word , though it be many times used for the general sin , yet it is more properly called vaga 〈◊〉 , a wandering iust , or vagus concubitus , a promiscuous use of many . this sin we finde reckoned up among those other of the heathen romans , for which god gave them up to their own desires : and the same apostle makes it one of the fruits of the flesh . the punishment of this sin we finde mentioned by the apostle out of the book of numbers , in the case of zimri and cozbi , where twenty four thousand were destroyed : and for the abuse of the levites concubine , twenty five thousand , almost a whole tribe . this is a bewitching sin . solomon saith , they that enter into it , shall hardly return again : and at last , he that useth it shall wonder at himself , and say , how have i been deceived ? the falling into this sin , is like to the falling into a deep narrow pit , where a man cannot help himself , and therefore shall hardly get out . the harlots guests are in the grave , they that are buried in the grave , can never rise again by any ordinary power ; and so they that are given over to this sin , can never return , without special and extraordinary grace ; nay , her guests are not onely in the grave , but even in the bottom of hell , whence there is nulla redemptio , no redemption ; she strikes a man into so deep a pit , that he can hardly ever get out again without the special grace of god , as solomon did , who spake this out of his own experience . beyond all these , there is prostitution , which is either of private persons , which is called prostitution , when a man prostitutes his daughter , sister or kinswoman , or a woman prostitutes her self , &c. this is also severely forbidden in the law . or publikely allowed . they built stews or brothel houses in every street which he there detesteth . and so have godly princes ever been careful to remove them , as asa did . the last pitch of this sin is defensio , defending it , as we know some have done by publick writings . and this maketh it a crying sin . the cry of sodom and gomorrah , is great , saith god , because their sin is very grievous . the sodomites 〈◊〉 out upon lot , when he reproved them for it , justifying their wicked act . and solomon saith , that the adulteresse is so impudent , as to wipe her mouth and say , i have done no wickednesse . and this is it , which the prophet calls frous meretricis , a whores forehead . 〈◊〉 brought a strumpet before moses and the congregation , when they were at their 〈◊〉 openly into his tent . and of such it is , that the apostle speaketh . that glory in their shame . chap. vii . the remedies of this sinne . . chastity of a single life . . matrimonial chastity . the means to preserve us from this sinne . of drawing others to keep this commandment . now against these vices there are two vertues opposed as remedies . . castitas coelibatus , chastity of a single life . . castitas conjugalis , matrimonial chastity , both commended by saint paul. . for the first , there 's no doubt but it is beter then the other , either , if we take it simply , he that giveth not his virgin in marriage doth better ; or in regard of the present necessity , which is to be thought upon ; for the apostle would have men to be without carefulnesse . but in a married estate , there is the care and trouble of a family to attend it ; she that is married careth for the things of this world . besides ; the married must neither watch , nor fast , nor pray without each others consent , which the unmarried may do freely , at their own will , without the consent of another . besides , he that is single may better provide for himself , and shall not need to be chargeable to others , which was one of the apostles motives to preach the gospel freely , that he might not be burdensome , hereby also a man may live more free from covetousnesse , and exercise the vertue of liberality the better . and lastly , as the apostle urges , the unmarried may the better attend upon the lord without distraction . they may be more constant in adhering to christ , and suffering for his cause , more willing to die and to follow christ , minus mali metuit , qui minus delicias gustavit , he feares the evil of affliction the lesse , who hath had a least tast of the delights and pleasures of the world , whereas those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural affections of parents , and married persons , beget in them a greater care of res familiares , their domestical affaires , that they may provide for their children &c. whereby they are more wedded to the world , and more distracted in their devotions , and easilier drawn from god and from christ. for these reasons chastity of single life is chiefly to be desired . but if we cannot attain to the first , to castitas coelibatus , then we must flie to the second , which is castitas conjugalis , conjugal chastity , which is the remedy provided against concupiscence . now the means of preserving our selves from this sin of concupiscence , we thus consider . . to know , that it is not tentari , to be tempted , but uri , to burne , that the apostle speaks against . not to be tempted , but to be set into a heate , and inflamed . his meaning is not , that the gift of continency includes within it naturalem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privationem 〈◊〉 , privation of natural sense , but the motions of the flesh , he shall have do what he can . the inward boyling , 〈◊〉 , a man may examine thus . . whether it be in him , as a punishment for sinne or , onely as a temptation ( for it is certain , that adultery , and uncleane lusts are oftentimes , a punishment of pride ) the spirit of whoredom is in the midst of them ( saith the prophet ) and in the next verse follows the reason . the pride of israel doth testifie to his face . and whosoever can accuse himself of pride , he may well fear , that the spirit offornication is in him . saint paul observes , that when the heathen romans grew so proud , as to think themselves wise , then god gave them over to uncleannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & to 〈◊〉 affections ; we see also in adam , that when he would needs be quasi deus , as god , the first punishment that came upon him for this pride , was his need of fig-leaves to cover the shame of his nakednes , god punishing thereby contumeliam spiritus , with contumelia carnis , the contempt of the spirit , with the reproach of the flesh . . again , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sadnes or heavinesse in man concerning spiritual things , an unlusttines to good exercises . he must first sleep and then 〈◊〉 , and so he comes just to davids case when he lusted after bathsheba . a man must have pleasure in some thing or other : and because he hath it not in the spirit , he will have it in the body : and when he once feeleth it in him , then beginneth his minde evagari circa illicita to wander about unlawful things ; and so by degrees there come in , first importunitas mentis , an importunity of the minde , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desire ; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , opportunity ; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , petulantia ; then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , final destruction . . if it be a tentation onely , it proceeds from a cause , either withour , or within . without . . company . if a mans eyes or hands offend him , he must pluck them out , and cut them off , much more must he refrain the society of evil men , though they be as dear to us as our eyes and our hands . be not among evil persons : for modicum fermentum , a little leaven leaveneth the whole lump . a man must forsake the company of riotous persons . . pleasing objects ; as the allurements of the eye . in this case the wise man adviseth what is to be done , come not neer the door of her house : we must do as job did , make a covenant with our eyes . impera evae & cave serpentem , & tutus eris : sed tutior si lignum non aspexeris . command eve , and take heed of the serpent , and you shall be safe , but more safe you shall be if you come not neer the tree to look upon it . by the eye , men begin to love what they see , and that love which at first is pretended to be chaste and lawful , proves afterward lust ; such begin in the spirit , but end in the flesh . therefore the apostle exhorts to admonish the elder women as mothers , the younger as sisters , in omni castitate , in all chastity : and s. peter would have love to be , cum omni puritate , with purity , and so love as far as you will : but a man must watch over himself , & vereri omnia opera sua , be jealous of all his works , because it is most certain , that naturally we are subactum solum , fit soyle to receive the seeds of this sin . within . either from the body or the soul , . for the body , as by the eye first , for by this member concupiscence receives its greatest watering . s. john calls it it the lust of the eyes . and our saviour saith , whosoever looketh upon a woman to lust after her , hath committed adultery already . s. peter tells us , that there are eyes full of adultery . so also we see , that by the eyes men have fomented this sin . it is laid as a fault , that c ham looked upon his fathers nakednesse . wo to him , saith the prophet , that giveth his neighbour drink to look upon his nakednesse . the devil , when he would work mankinde a mischief , used this argument to our first parents to transgresse gods commandment , that their eyes should be opened . but our saviours counsel is , ut claudantur , to close them up : because that whatsoever passeth the eye , affecteth the heart . it is the broker of lust ; and therfore let no man say , quid nocet vidisse ? what harm doth it to see ? or as they did in the psalm , concerning their tongues ; so here , we are domini oculorum , our eyes are our own , who shall 〈◊〉 us ? for the eyes of a fool ( as the wise man tells us ) will be ranging : and whatsoever ( saith solomon ) mine eyes desired , i kept not from them . qui innocens aspicit , aspectu fit nocens ; though a man be innocent when he looks upon an ill object , it is rare , if he become not an offendour by it . and non libet inspicere , quod non licet concupiscere , it is not lawful to look on that , which is not lawful to desire . but we ought rather to pray with david , averte oculos , turn away mine eyes from beholding vanity ; and with holy job , make a covenant with our eyes . can a man take fire in his bosome , and not be burnt . and as we ought to keep our own eyes from this sinful looking upon others , so are we also not to draw the eyes of others to such unlawful looking upon our selves . for it is ejusdem libidinis videri & videre to see and to be seen , proceed from the same lusts . it is all one , emittere suos , and admittere alienos , to glance with our own eyes , or draw others to look upon us . now by the rules of logick , if the eyes are to be restrained , no lesse are the other parts of the body , as the hands , feet , mouth . touch not , taste not , handle not , saith the apostle . for as christ said , if thine eye offend , pluck it out : so in the law , the hand that offended in touching the secret parts was to be cut off . it was with the hands that potiphars wife caught joseph , when she said , lye with me . we must therefore pactum facere , make a covenant with all our members . as with the eye and the hand , so with the mouth and feet , and ears : for the tongue and ears , there is ( as the apostle saith ) uncleannesse not to be named , neither to be spoken nor heard . and let no corrupt 〈◊〉 proceed out of your mouth . the feet are offenders also in this kinde in passing to the house of a strange woman , so also may the whole body , if it be too much pampered , for 〈◊〉 〈◊〉 〈◊〉 when it waxeth sat , it is apt to kick . therefore we must castigare corpus , keep under the body , to make it chast ; there is physick prescribed in scripture to this purpose , labour and painfulnes , avoyding of excesse in diet , and apparel : to be in hunger and thirst , in cold and nakednes in watching , and fasting , and to avoyd excesse of sleep . . if it be from the soul ; flee fornication , and youthful lusts . saint ambroses rule is , vide ne ingrediaris conflictum , stand not resisting or combating , but flie , and withdraw thy self from solitude , to good company . and together with this , because it hath pleased god , to make his word as a tree of life , and the leaves thereof as medicines for those that are soul-sick ; the reading of gods word will be profitable for us in this case , especially if we read and meditate upon such places , as do ex diametro pugnare , flatly oppose this vice . as in genesis , where god accounteth this a very grievous sinne , and that he hath appointed a remedy against it , marriage . and that he suffers not a man to fall into it , unlesse he be angry with him . that it is so infamous a sinn , that it maketh a man as one of the fooles of israel . it bereaveth a man of his gifts . it is a brutish 〈◊〉 , which causeth a man to live like a beast : and as saint jerome saith of it , delectat in momentum , cruciat tamen in aeternum , it is delightfull for a small time , but will torment a man for ever . besides all these , we must use prayer . it is an especial signe of wisdom , to keep ones self from a strange woman . and wisdom is such a gift of god , as cometh not , but by prayer . and if our own prayers will not prevail , we must seek other mens prayers ; abraham prayed for abimelech . we are to make our necessity herein known to other men : and say as simon 〈◊〉 did to peter , pray ye to the lord for me , and as pharoah did to moses , entreate the lord for me . vae soli , 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 in hoc vitio , wo to him that is alone , but most of all , if he be tempted to this 〈◊〉 . and if all this will not help , but that there still remaines 〈◊〉 , a 〈◊〉 , then there is a remedy provided for it , he must know that he is called to enter into the state of matrimonie , which is an holy estate , instituted by god in paradise . and this must be the last refuge , to preserve continency : thus by labouring to keep down the body , by avoyding excesse in diet , ease , sleep , &c. and giving our selves to sobriety , fasting , prayer , with watchfulnes and modesty in all outward things 〈◊〉 〈◊〉 , chastity in a single life , or per 〈◊〉 conjugalem , chastity in a married estate , we may performe this commandment . the last rule is , that as first , we ought to give no eare to them that perswade us to this vice , but oppose them with all our might , for therefore the israelites did by gods command vex the midianites , for laying this stumbling block before them : so in the next place , we must endeavour to perswade others to the vertue of chastity , as joseph did his mistresse . and tamar ammon . do not so , for no huch thing ought to be done in israel , do not thou this folly . the exposition of the eighth commandement . chap. i. the coherence , and dependance of this commandment , upon the 〈◊〉 . the object of it ; the desire of riches . the scope of the lawgiver , in respect of . . himself . . the 〈◊〉 . . the common-wealth . private persons . of right and propriety . how meum & tuum came in . of right by first occupancy , and prescription reasons . for propriety . of propriety , jure belli , four things 〈◊〉 in propriety . thou shalt not steale . qvo 〈◊〉 e carne transitur in mundum , by which commandment we passe 〈◊〉 the flesh to the world ; from the heat of young men , lust ; to the desire of old men , wealth . from baal-peor the idol of the flesh , to mammon the god of the world . in worldlinesse and worldly dealing , whatsoever is prohibeted or prescribed , is pertaining to this commandment , as all concerning the flesh , in the former . the original of the breach of this commanment is from that , which saint john calleth concupiscentia 〈◊〉 , the lust of the eyes , as of the former commandment , the lust of the flesh . the larger expsition of this commandment you may finde in levit. . . . and from the. . verse , to the end . in exod. 〈◊〉 . — . deut. . — . in the new testament , by our saviour in math. . . &c. and more largely luc. . and . saint paul setteth down both the affirmative , and the negative parts of it in one verse let him that stole , steale no more ; but rather let him labour &c. and in another place , after he had expounded the seventh commandment , he cometh to this . let no man go beyond , 〈◊〉 , oppresse , or overreach his brother . so that from these places and the like , a general equity of what shall be handled in this commandment is drawn . but we are to remember withal , what was said in the beginning , that it is not the outward act it self alone , not the civil theft of the hand contrectatio rei alienae the touching of other mens goods , which is meant here , but it is the minde also that god dealeth with . 〈◊〉 cor interrogat , non manum , god examines the heart , not the hand onely , for as there is not onely manus adultera , sed cor adulterum , an adulterous hand , but an adulterous heart too ; so there is not onely manus fur , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , also , as the heathen man saith , the heart is a thief aswel as the hand . the dependance of this commandment upon the former two is very exact : for in the two former commandments order was taken for the actions of that part of the soule , which is exercised about nutrition and generation , or the desires that all men naturally have of meat , drink , and apparrel for the preservation of themselves , in individno , and to encrease and propagate in the world , for the preservation of their species or kinde , for when there is a desire stird up by hunger , desiderium 〈◊〉 motum , that desire sets a man a worke , and because for the preservation of life , we need food and raiment , and therefore we fall into that question , what shall we eat ? or what shall we drink ? or where with shall we be clothed ? and when we have children or posterity , we must also provide for them , as part of our family : and so by consequence every man is to labour and take care in this world , and that either propter os suum , for his own mouth , as the preacher speaks ; or else ( as the apostle ) to lay up for his children . now from hence ariseth this worldly concupiscence , which is the object of this commandment , and so the ordering of this worldly desire very fitly follows the former . the end of this commandment is to moderate that desire of riches , which of it self is no sin , but lawful and good ; for as a desire suscipere prolem , to have yssue in the right way is lawful , ( as we shewed in the former commandment ; ) so procurare necessaria , to provide necessaries is no lesse lawful and good in this . but , as in the former , there is first a desire , which is lawful , and then we come reduplicare amorem , to double our love , by inordinate desires , which brings forth insaniam , madnesse : so here in this , there 〈◊〉 first a desire of that which is 〈◊〉 , and then we come reduplicare desiderium , to double that 〈◊〉 , and to covet for our vanities and pleasures , and from thence to double again , and to have for our 〈◊〉 desires and lusts , and so we see how men come from fleshlinesse to worldlines , and withall , how this commandment hangs upon the former . in the book of wisdom , mans life is divided into two parts . . the first part is ludus , sport , or pastime ; they counted ( saith he ) our life a pastime , and this part is acted by young men , whose zeal is for pleasure and mirth , &c. . the second is nundinae , a fair , or a market , as it follows , our time here is as a market for gain ; for say they , we must be getting every way , though it be by evil means : and this part is acted by men , when they grow in years ; for then their zeal for pleasure is gone , and their zeal is wholly for the world , then their life is a 〈◊〉 for gain , and as the apostle saith , they account godlinesse to be nothing but gain . now then as at first a mans appetite hath relation to the first of these , the pleasures and lusts of the flesh ; so secondly , because ( as the wise man saith ) though feasts are made for laughter , and wine to make men merry : sed argentum respondet omnibus , but money answereth all things ; which , as the philosopher saith , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fidejussor pro omnibus , undersuerty for every thing ; therefore from this second affection ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of money ; and then , if they have money , they promise to themselves an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an all sufficiency , that they shall want nothing . and therefore the poet menander sheweth , that the cornu amaltheae , of which the poets feigned so much , was nothing else but money : for if that be once had , there is no fear , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , friends , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , helpers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , witnesses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , company to dwell with 〈◊〉 , and all will be supplied abundantly . and this perswasion of self-sufficiency , being thought a great part of felicity , is that which in the first place makes men so dote upon money : and then secondly , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a power and grandour joyned with it , as it is said of ismael and his sons . hereby men grow mighty , and solomon saith , that the rich mans wealth , is an high wall , and a strong tower of defence . 〈◊〉 growing rich , made abimelech fear that he 〈◊〉 grow mightier then himself , and therefore entreated him to be gone . this then is that which setteth men so forward in this course , because they look to finde in money , a sufficiency , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which because they finde not according to their expectation , hence ariseth a desire of more , and so comes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , covetousnesse , and desire of more : and as the heathen man observed , when they have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then they must have another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond that , and another beyond that , and so it still proveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for this is the suggestion of the devil , if you had more it would be better for you , and the reason that you are in no better case , is , because you have too little . and so man goes forward by degrees , till he come to that which the preacher speaks of , he that loveth silver shall not be satisfied with silver : and to be like the 〈◊〉 of the horseleach , that alway cryes , give , 〈◊〉 : and thus he either goeth on in infinitum , and though he have none to care for , yet he ceaseth not to gather ; which he describeth to be a monster ; or else he returneth to the flesh again for the natural conclusion of riches is that of the rich man , ede , bibe , lude , soul , eat , drink , and take thine ease , thou hast enough , and so redit 〈◊〉 in circulo , he returns as it were in a circle . and thus we see , that the gathering of riches , hath either a monstrous end , when they are gathered for no end , or else they return to their natural end , to satisfy the desires of the flesh . now the scope and aim that god the lawgiver had in giving in this 〈◊〉 , that every man may enjoy his outward estate ; for after he had taken order about the 〈◊〉 of his body , as well from violence as impurity by the twoforegoing commandments , which concern his 〈◊〉 , he comes here to that which men in the next place 〈◊〉 esteem , viz. their wealth and outward estate : and therefore god takes order here , that this may be preserved to them , and that for diverse reasons . . in respect of himself , that we might be like him , in shewing mercy and doing good to others , that we may be able to communicate to the necessities of our neighbours , by acts of mercy and love ; for herein god propounds himself in a special manner , as a pattern for us to imitate . be ye merciful ( saith christ ) as your heavenly father is merciful . . in respect of the church , which is communio sanctorum , the communion of saints . s. paul chargeth timothy , servare depositum , to keep that which was committed to his trust . chrysostome saith , that not onely timothy , but every man hath one depositum or other , whether it be wealth , learning , art or strength , it is his depositum , and put into his hands , to the end that he employ it to the benefit of the whole body , that there may be a communion of saints , in these outward things , as well as others . . in respect of the common-wealth , that outward peace may be preserved , which is not onely in preventing murder and bloodshed , forbidden in the sixth commandment , but also by preventing oppression and 〈◊〉 , that every man may enjoy his own , and by restiaining all injuries to any in their estate , which is done by this commandment ; for we ought 〈◊〉 to be ready to part from our own right then to do others injurie . and in this regard , that we be able to give to caesar that which is his right , tribute and custom . to the labourer , his hire . and lastly , the priest hath a right , as appears by the law , by a statute for ever . they that sowe to us spiritual things , must reap our carnal things . . lastly , in respect of every private person , this law is the fence of his possessions ; that he may enjoy his own in peace , and 〈◊〉 the labour of his hands , while he lives ; and when he dies , he may dispose of it to his children . before we come to the things forbidden and commanded in this precept , we must first treat of right and propriety , which is jus 〈◊〉 , and also of alienation , called by the lawyers jus 〈◊〉 , right of transferring of that a man possesses to another because the distinction of res alienae & nostrae , of what belongs to another man , and what to us , is the ground of the prohibition of this commandment , and the unjust taking and detaining of that which is not our own is the matter of this commandment , comprehended under this word steal , and the object of the desire here moderated , is 〈◊〉 & 〈◊〉 , mine and thine . . we must know the meaning of the word furtum , stealth . the civil lawyers define furtum , stealth , or furari , to steal , to be rem alienam 〈◊〉 , to lay hands 〈◊〉 on that which is another mans . divines go further , and say that it is theft , consentire fraudulosae 〈◊〉 〈◊〉 ; to consent to the fraudulent laying hands on that which is another mans : and in the handling of the tenth commandment , we shall see , that concupiscere rem 〈◊〉 , est furari , even to covet another mans goods , is to steal . but how cometh it to passe , that there is res mea & 〈◊〉 , mine and thine , or a propriety of goods in one and not in another . certainly , the earth is 〈◊〉 lords ( as the psalmist speaks . ) and the land is mine ( as he himself tels us . ) and as the land and the earth , so every beast of the forrest is his . all the world and the creatures in it are the lords ; he is lord paramount : and withall the 〈◊〉 tells us , how men came to have propriety in things ; for after god had made all , caelum caelorum domino , terram vero dedit 〈◊〉 , hominum , the heaven of heavens is the lords , he reserves that for himself , for there his throne is placed : but the earth he gave to the children of men ; so that there god gives over his right to the earth , to the sons of men , that is , he communicates and derives a secondary right to man , whereby he is not onely usu fructuarius , but also 〈◊〉 , he hath not onely the use of the world and the things therein , but also a right , so that he is truely lord and owner , but yet god hath the original right 〈◊〉 in himself , he remains lord paramount , even of what he hath given to the sons of men . the earth then , god hath given to the children of men : not onely ut replerent terram , to replenish it , but to 〈◊〉 it also , and rule over it , dominari , and over the creatures that are therein , as we see his first charter made to adam ; and after man had forfeited this charter , god renewed it after the flood to noah and his sons . this in the general . now more 〈◊〉 for the division of what god had thus given , and for the propriety amongst men . it is true , that if man had continued in innocency , there would not have needed any division of the earth , every one would have been content with that which had been sufficient for him , and none would have been troubled with that unruly appetite and desire of having more , and the earth would have been sufficient for all . but when sin entred , it was then necessary there should be a division , and a meum & tuum , among men . and though the first occasion hereof was evil , ( as commonly good laws arise ex malis moribus , from evil customes ) yet god was pleased with it , and approved it . cains persecution of abel , and others , was the cause why seth , and the rest that feared god , severed themselves from him and his posterity by a publick profession of the worship of god , and would not live in common with them . the first inclosure of what was formerly common , or the first impropriation to particular persons , that we read , of was that of cain , when he built a city , gen. . . he chose out a plot of ground , and built a city , and called it after his sons name . this act of his gave occasion to the fathers and patriarchs , hereby seeing that cain would else usurp government and power , and considering the expediency of it for their peace and safety , in well ordering of private possessions , to do the like : and thus came in propriety before the flood . after the flood , when all the world was common again , and all private interest was destroyed , noah having all the world before him , had all jure primae occupationis , by right of the first possession , or first seizure , and his sons from him : and whether by noahs allotment of the chief parts of the world to his three sons ; africa to cham , asia to sem , and europe to japhet ; or whether it were by mutual agreement among themselves , its plain , they had all by this right of prima occupatio : and thus propriety came in presently after the flood . other examples we finde afterward , when terah came out of ur of the chaldees with abraham and lot , &c. they came to haran in canaan , where they dwelt by right of first occupancy : and afterwards , when abraham and lot came out of egypt into canaan , where they lived together , a while in common , upon occasion of their herd-mens strife , they agreed to part the countrey between them ; and lot , though he were younger , had the choice : thus we see how things stood at the first . epictetus sheweth it by a familiar similitude , when a dish is brought to the table , before it is cut up , it is common to all that sit at the table ; but after it is cut up , and every man hath taken his share , then quam quisque occupavit partem , what part soever a man hath taken to himself , that is proper to him and not common to the rest , so that it were neither justice , nor civility to take it off his trencher . thus at the first all the earth was common to mankinde , but then by the first occupancy or possession , or by consent , it came to be divided . omnem locum quem calcaverit pes vestra , every place whereon the souls of your feet shall tread ( saith god ) i give unto you , it shall be yours . so that it was pedis occupatio , or calcatio , the treading of the foot , or first occupation , that entituled every man to his first right . thus if a people possesseth a countrey , either not inhabited before , or which is terra derelicta , a countrey forsaken by the former inhabitants , primus occupator , the first possessor or discoverer hath the right to it : as we read that the posterity of simeon , entred into the land of gedor , seeking pasture for their flocks ; and they found pasture fat and good , and the land was wide and quiet , and peaceable , for they of ham had dwelt there of old . so that now the land being uninhabited , they took possession of it , and that lawfully . the rule is , immobilium est 〈◊〉 , mobilium usurpatio . prescription carrieth things immoveable , and usurpation moveable . and there is good reason for it . . because it much concerns the common-wealth to look after terrenam pacem , 〈◊〉 lites oriantur in insinitum ; that controversies arise not perpetually to the disturbance of the publick peace . therefore to prevent such inconveniences , we must have 〈◊〉 to prescription and possession . and this jus praescriptionis is no new thing . in the treaty between the amorites and jephthah , they claim restitution of certain lands which the israelites had taken , as they passed from egypt to canaan . jephthah answereth , that they had enjoyed them years , and asks them , wherefore did you not recover those lands within that time ? and having this right of prescription kept them . . another maxime , and which hath more shew , is interest rei-publicae , ut re sua quisque bene utatur ; it concerns the common-wealth to take care , that every one use his own well . for if an owner neglect his possessions , unlesse the common-wealth look after them much detriment may arise ; and therefore it takes order to punish such for their negligence , by depriving them of all claim . and thus if one leave his ground untilled and unmamanured so many years , or such a prescript time , he shall lose it . and upon these reasons it is , that men have right by prescription and possession . and in these forenamed cases of right either in communi or proprio , because men are thus lawfully vested in that they possesse , it is a sin to put any out of possession invito domino , without the owners consent . the law saith , thou shalt not remove thy neighbours land mark , which they of old time have set in thine inheritance . and under the gospel s. paul tells philemon , that without his minde he would do nothing to his prejudice . now that it was gods will , that the earth should be thus divided , appears plainly in moses his song , where he saith , the most high divided to the nations their inheritance , when he separated the sons of adam , and set bounds to the people : and after the flood , it is said , that god scattered the people over the face of the earth , and s. paul saith , that god determined the bounds of the habitations of mankinde . and that private propriety , is agreeable to his will , may appear both out of the old and new testament . we see that abel ( the son of the first proprietary ) offered sacrifice of the firstlings of his own flock . of abraham the scripture reporteth , that he was rich in flocks and cattel , silver and gold . his servant reported the like of him to laban ; the lord hath blessed my master greatly , and he is become very great : and he hath given him flocks and herds , and silver and gold , &c. which he possessing proprietatis jure , by the right of propriety , left to his son isaac , and he to jacob. so that the patriarchs before the law , had goods of their own . again we finde , that when god had brought the people into the land of promise , joshua divided it by his appointment , to the tribes : some by lot , and some by consent . as also viritim to particular men , as to caleb ; and the people invested joshua himself . there are many passages to confirm this in the proverbs of solomon and the prophets : as drink waters of thine own 〈◊〉 , and running waters out of thine own well . and in ezekiel , the prince himself was not to thrust the people out of their inheritance . now these places and the like , though they shew the lawfulnesse of propriety , yet the anabaptists are not satisfied in that , because they are not out of the new testament , and so not binding to us christians . but in that also we may finde testimonies sufficient to confirm this point . s. john had a house of his own , from that hour ( saith the text ) that disciple took her to his own home . so had mary the mother of john. it is true that we read in the acts of the apostles , ( the place chiefly urged by them ) that all that beleeved were together , and had all things common : but in the same book s. luke tells us what kinde of communion this was . neither said any of them that ought of the things which he possessed was his own . by which we may collect that the christians of the primitive church possessed houses , lands , and goods of their own , yet so that in the use they were common to others , and though the propriety rested still in the possessors ; yet when there was a necessity they sold them , to supply the poverty of them that wanted , lest they might return to judaisme . and if they sold them , certainly they were their own . s. peter clears this fully in his speech to ananias , while it remained , was it not thine own . and as they had propriety in lands and possessions , so in goods too , which we may thus prove . our saviour promised a kingdom to such as fed the hungry , gave drink to the thirsty , harboured the stranger , 〈◊〉 the naked , & visited the sick , and them that were in prison , and by this did grant that the faithful had a propriety in their goods , by which they might be charitable , and beneficent to the needy . for take away propriety , and take away all beneficence , and almes . out of a common stock , a particular man cannot be said to give that which is his own . and saint paul teacheth rich men how to imploy their wealth , and directeth the corinthians what proportion they shall lay aside for the poor , out of their estates . in the acts we read of many that had the disposing and use of their own estates , as of tabitha that was full of good works , and almes deeds , witnesse the coats and garments which she made for poor widows . cornelius the centurion likewise was a devout man , and gave much almes . and these good works cannot be conceived to be done , but out of that , which they possessed , as their own . saint paul saith , he never coveted any mans silver , or gold , or apparrel . we finde also many of the faithful to have been rich , as joseph of arimathea ; and lydia the seller of purple ; as candaces , eunuch . diverse other testimonies might be produced , but these may serve sufficiently to prove a propriety of possessions and goods to be lawful for christians . besides those original wayes of propriety , there is also a propriety , by the right of war , or law of armes , because the magistrate hath power and authority , in diverse cases to use his sword abroad aswel as at home , and may punish a forrain enemy in some cases , even by expelling him his land . it is true , that the apostle counselleth , if it be possible , as much as lyeth in you , have peace with all men , but not long after , he addeth , the magistrate beareth not the sword in vain . saint augustine upon the war of the children of israel against the nations that opposed their passage into canaan , saith , nec belli per mosen gesta 〈◊〉 quis aut horreat , quia in illis divina secutus imperia , non saeviens , sed obediens 〈◊〉 . let no man marvel or bee astonisht at the battles fought by moses , because in following gods command , he was not cruel but obedient . now by these battles he conquered land from many nations , as from the amorites , which we saw even now were held to the time of jephthah and long after . and the psalmist tells us in general termes , that god gave them the lands of the heathen . we see that long before moses time jacob bequeathed to joseph , that which he had gotten from the amorites , jure justi belli , with his sword and his bow . as also david conquered the land of the philistims . and god gave the kings of edom , moab , ammon and tyre to his servant nebuchadnezzar , as the prophet stiles him . lastly , 〈◊〉 recovered from benhadad , the cities which he had taken out of the hand of his father , by war. and so much of the right of propriety . and in this jus proprium , right of propriety , or having a thing thus proper to ones self , are included four things . . he hath not onely dominium , the lordship and dominion over it , but 〈◊〉 , the use also : as a man may use his horse to ride on , or the like . . he hath fructum , the fruit and profit of it , as in goods , so in lands . the 〈◊〉 having left her house and land , because of elisha's prediction to her of a famine , at her return was not onely restored to it by the king , but to the mean proffits of it also from the time she had left it . . next he hath consumptionem , the right of spending that he possesseth . the preacher saith , it is good , &c. to eat and drink , and enjoy the good of all his labour , &c. for it is his portion . and we see in the gospel , the woman spent all that she had to recover her health , thus a man may kill his horse or any other beast . . lastly , he hath alienationem , right of alienation , as by selling , or giving it away , he may either retinere keep it , or transferre , dispose of it to another , and that either freely , or upon a valuable consideration . . in the parable of the labourers , the lord of the vineyard faith to one of them , licet quod libet facere , it is lawful for me to do what i will with mine own . and the prophet saith , that not the prince himself shall take away any mans inheritance , nor thrust him out of possession . . he may transferre in posteros , leave it to his posterity . the same prophet tells us , that if the prince endow a man with possessions , the inheritance thereof shall be his sons , it shall be their possession by inheritance . and to that purpose it was , that god prescribed rules for it . the father in the gospel tells his eldest son , ( after he had given his youngest a portion ) son all that i have is thine . and this is either liberal and free , as just gift , or illiberal , as to let out a thing to hire for a time . it is also , either a translation of the whole , aswel the use , as the propriety and thing : or onely of 〈◊〉 fructum , the use and profit thereof , and that either for a time , or for ever . see it in particulars . chap. ii. of alienation and the several sorts of it . of free al 〈◊〉 . illiberal , by contracts , which are of three sorts . . do ut des . . do ut facias . . facio ut des . of contracts by stipulation , promise , writings . reall contracts , by caution , pledge , &c. personal , by suerties , hostages &c. to alienate the propriety , with the use for ever , without any consideration , is called donatio , a gift , as when pharoah gave sheep , oxen , asses , and servants to abraham , and this is either done by one in his life time , and then it is usually called a gift , or at his death by his will , and this is called a legacy ; and so the right of succession is translated to the childe , by the the fathers death . now if the thing it self be translated liberally or freely , but for a time , there it is called mutuum , a loane which is free and without consideration . but if not the thing it self be transferred , but the use of it onely , then it is properly called commodatum , when a thing is borrowed freely , to be used , though this is commonly taken for that which is lent for some particular use , when the end is named . and these are the 〈◊〉 of free alienation . . illiberal 〈◊〉 is , when a thing is put out upon consideration , and is usually called contractus 〈◊〉 . this is of three sorts , and is usuall with us . . the first is do , ut des , i give , but you must give 〈◊〉 ; as when a man lets a farme , with 〈◊〉 that his tenant shall husband it and pay him a rent , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . the second is , do , ut facias . i give , but you must do something for it , as homage , fealty , or service . . the last is , facio ut des , i do for you , that you may pay me for my pains , as in work and wages , and this they call contractum servilem , a servile contract . . do , ut des . and this giving in liew , is either first , rei pro re , of one thing for another , or secondly , rei pro pretio , of some thing at a price . . when it is , thing for thing , it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , commutatio , or permutatio , exchanging , and this was the first brood , after men grew weary of 〈◊〉 . if it be mony for mony , it is called cambium exchange . if of one thing for another , it is bartering . ahab would have bartred in this kinde with naboth for his vineyard . . when a thing is for a price , if it be pecunia pro re , mony for goods &c. then it is emptio buying , josephs brethren carried mony into egypt to buy corne . and god told moses , that the people might buy meat of the posterity of esau , for mony . if it be rei pro pecunia , of goods &c. for mony , then it is venditio , selling . sihon king of the amorits refused to sell the israelits meat and drink for mony . ephron sold the cave of 〈◊〉 to abraham for four hundred shekels of silver currant mony . if a man sell by whole sale , then it is negotiatio , merchandizing ; if it be by parcels , it is 〈◊〉 . besides the alienation of the thing it self , there is alienation of the use onely , and not of the property , which if it be usus rei pro pecunia , use of a thing for mony , it is locatio , letting . if 〈◊〉 pro usu rei , mony for the use of the thing , it is conductio , hireing . . do , ut 〈◊〉 . to give , that one may do something in liew of the gift , as homage , fealty , or service . thus we may see of old there have been 〈◊〉 ex jure regio , kings have created them , when they gave lands to be held upon some service . joseph on 〈◊〉 behalf , when he had bought the egyptians lands , restored them again , upon condition of a fift part of the increase to be payed into the kings exchequer . . facio , ut des , to do something for which a man looks to be paid , or to receive something for it . and this is . either 〈◊〉 , pro opera , one worke for another . 〈◊〉 said to simeon his brother , come up with me into my lot , that we may fight against the 〈◊〉 , and i likewise wil go with thee into thy lot , which is facio , ut facias or . opera pro pretio , work for a price . as when the labourers in the vineyard received a peny a day : which is facio , ut des , to work for a hire , or wages . as our saviour saith , the workman is worthy of his hire . now in the cases of alienation of property before mentioned , because sometimes we suffer one to have the use , but dare not trust him with the property , there arise contracts of diverse natures , as by words , by writing , by pawns , pledges and suertiships &c. at the first , we see they durst trust one another up on their bare word . this in him that requires it , is stipulatio , a stipulation , or indenting ; in him that giveth it , it is sponsio a promise , or covenant . after , 〈◊〉 their contracts were by writings ( which with the other kinds hereafter mentioned are proles humanae 〈◊〉 , the issue of mens breach of promise ) 〈◊〉 the one party were content with the other parties own writing alone , this is called chirographum , his handwriting ; if other mens hands be joyned with it , it is 〈◊〉 , a writing subscribed by many . thus when 〈◊〉 bought a 〈◊〉 of 〈◊〉 , there were writings drawn between the parties . 〈◊〉 subscribed , and sealed the evidence , and witnesses were taken . tobit when he left his country and departed into media , committed ten talents to the trust of gabael , yet for his better 〈◊〉 , he tooke a writing under his hand for it . the unjust steward caused his lords debtors to make bills under their hands for what they ought . besides these assurances by words and writings , there are others which are either reall or personal ; real , are either in regard of some oath , which is 〈◊〉 , a caution , or for the recovery again of something received and delivered , which if it be something moveable , it is called , pignus , a pledge or pawne ; as when a rayment . and an upper milstone were prohibited to be taken in pawne , whereby may be inferred , that something , might be lawfuily pawned . if immoveable as lands , it is called hypotheca , a mortgage . as we finde that the people borrowed mony upon their lands . if it be personal , it is either in war , and then called obses an hostage : such as jehoash king of 〈◊〉 took of amaziah king of judah , when he had over come him , and taken jerusalem ; or in peace , and this is either for a publick receivers who is accountable to the common : wealth , which is called praedes , when the goods of him which is suerty for such an one , are liable , or for private persons , as in actions , they which under take for others , are called 〈◊〉 , their baile and in matter of mony , or debt , or promise , 〈◊〉 , sureties . as saint paul was for ouesimus . the wiseman counselleth him that is suerty for another , to make his peace as soon as he can . chap. iii. of the desire of 〈◊〉 . for regulating whereof we must consider . . the order , in respect of . . the end . . the meanes . . the measure of our appetite which must be guided by four rules . of the suppuration of this sinne , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of mony , the branches of it . of subactum solum , the soyle fitted . icterus the iaundice af it . . in the eye . the foaming at the mouth . the 〈◊〉 of theft here forbidden committed . . in getting . . in the use of riches . now that we have seen the object of the desire which is here moderated , consisting in 〈◊〉 and 〈◊〉 , let us see , how our desire of it ought to stand affected , wherein we may take notice of two things . . the order . . the measure of the appetite , which is regulated by this commandment . . for the order . whereas there are two things that a mans desire is carried unto . the enjoying of the end it self . . the means which tend to the enjoying 〈◊〉 that end there must be therefore ( laith aristotle ) a division of the faculty , a double desire , a double love , or a double concupiscence , because there are two things , of which , one is greater then another : the first is the end , viz. god and eternal happines in him , of which we desire , the 〈◊〉 . the second is the meanes , which we do appetere , desire as they may further us to the end . therefore the end being the greater of the two , the love of that must be prior & major first and greater then the love of the means , to wit , the things of this life , which must be desired in the second place , and in ordine ad spiritualia , 〈◊〉 in order to our spiritual and eternal good . . for the measure . as in physical administring of medicines to the body , there is a certain quantity and measure prescribed , which if it be lessened , it purgeth not all the peccant humour ; if it be more , it not onely purgeth that humour , but somewhat which it should not purge ; so in the affections and appetite of the soul : there is in some , a desire of these things , which is defective , and too carelesse , as in idle persons , or such as 〈◊〉 of a superstitious conceit , or otherwise , count it unlawful to desire them , or look after them . and in some other there is such an immoderate and excessive desire , and affection to worldly things , more then there should be , that they will forget their duty to god , rather then neglect them ; such are called prophane persons in scripture , and likened to esau , who would forgoe his birthright , his blessing which god did bestow upon him , for a messe of pottage . therefore it is very expedient , that we take the measure first , what we may desire . and that we may do after this order . . remember that which the apostle directs us to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haveing food and rayment be therewith contented . a contented minde is a great treasure , and if god bestow no more upon us then these , we must not murmur fot want of super fiuities : for god , as he hath plenty of spirit , so he hath plenty of wealth , and could have made all men rich , if he would . and it was out of his great wisdome that he made some poor , that as the rich might have 〈◊〉 benignitatis , the reward of their 〈◊〉 , so the poor might have mercedem patientiae , the recompence of their patience , as saint ambrose saith ; and so as solomon saith , the rich and poor meet together , for the lord is the maker of them both . therefore every man is to rest contented , if god shall call him no higher , nor bestow more upon him , he must avoyd distracting cares , which breed noysome lusts , when he sees gods will and pleasure , and thus he must stand , then , as the apostle alludes to the gathering of manna , he that gathereth much shall have nothing over , and he that gathereth little shall have nothing lesse , when they die . this is therefore the first rule concerning the measure to be observed , we must not desire more , nor seek to rise higher then god will have us . . though we must be contented with our estate , yet is it lawful to gather in summer , and to provide against winter , which care the wiseman commends in the ant , and 〈◊〉 before us for our imitation , to provide for the future , by all honest and lawful means , with a sober and 〈◊〉 minde . . a man may 〈◊〉 more , and take care for those that belong to him , and thus when he seeth his houshold encrease , his care in providing for it ought to be the more provided ; that his desires be still limited with the former conditions . he must provide for his houshold with jacob , that so he and they may drink out of their own cisternes , and not be chargeable to others , but rather 〈◊〉 habeat 〈◊〉 qui deriventur foris , ut tamen juste ipsorum 〈◊〉 sit , that he may have wherewith to be liberal to others , yet have enough to live of himself . . lastly , a man may lawfully desire to have , not onely for himself , and his family , but also wherewith to pay his half shekel , his offering to the lord ; to help the church : to pay tribute to the king , to be beneficial to the common-wealth , to relieve the poor saints , and others that have need . thus far if lawful means be vsed , and a sober minde kept , the measure is kept . but if we go 〈◊〉 this , then we come to that which the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of mony , which is the root of all evil , from which root , these branches spring . . 〈◊〉 , that others are in better condition then our selves . as the 〈◊〉 , when they wisht they had tarried in egypt , they preferred the life in egypt , before that in deserto in the wildernesse . the flesh pots of egypt before the manna , that god gave them from heaven . . 〈◊〉 and overcaring , and taking thought , quid comedam ? quid edam ? quid 〈◊〉 ? what shall i eat ? what shall i drink ? wherewith shall i be clothed ? this distracting care , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which divides the soul is incident to rich men , when they have much . the rich 〈◊〉 in the gospel , thought within himself , what shall i do ? . it breeds a nest of horse-leeches and 〈◊〉 , that have 〈◊〉 bisulcam , a cloven or forked tongue , that cry give , give : and unde habeant nihil refert , sed oportet habere ; it skills not how we have it , but have it we must : and in this there consists that suppuratio concupiscentiae , a festering of the desire . now , in the next place for the making of 〈◊〉 solum , the soyl 〈◊〉 , the way is , to carry a bigger sale then we are able to bear : by soending more then we are able , and wasting plus quamopus est , more then needs . for by this means men fall into want , whereby they become fit soyl for the devil to cast in his seed ; for the devil finding a man to be thus fitted , moveth him to stealth and other unlawful 〈◊〉 . in the parable of the prodigal , we see that the prodigal fell into riotous company , among wasters , & sic dissipavit patrimonium , and so he wasted his substance . it a man 〈◊〉 such company , they will set him supra analogiam , above his allowance , he must spend disorderly till all be gone , and then he saith , as they in the proverbs , come with us , let us lay wait for 〈◊〉 , let us lurk privily for the innocent without cause ; 〈◊〉 us swallow them up alive as the grave &c. we shall finde precious substance , we shall fill our houses with spoil , &c. the 〈◊〉 or jaundise of this vice is likewise discovered by the eye . ahab saw a thing which served for his turn , and lay well for him , and he was sick till he had it , though he had enough of his own : and when he could not obtain it by lawful means , he made a shift to get it by wrong , even by the blood of an innocent . for the foaming of it at the mouth , there be many of the speaches of such men , mentioned by the heathen , menander is full of them : and much to this purpose is in the book of ecclesiastes , and in the wisdom of solomon . they say wisdom is good , but with an inheritance ; and as wisdom , so money is a defence , &c. concerning the act it self of theft , forbidden in this commandment . the several wayes whereby men become guilty thereof , we may conceive by those several uses of wealth , which we said were lawful ; which are by lawyers and divines reduced to those two . . the attaining or getting of riches . . the use of them . in the first , respect is to be had to justice : in the second both to justice and charity , for as we said before , they are given us , not onely for our selves , but as the apostle saith , for the exercise of our liberality towards those that want ; and so we finde in the law , that god took order , that out of the substance of the rich , the levite , stranger , widow , and poor , should have their portion . thest therefore is committed . either in the attaining and getting of wealth and riches , from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acquisitio , possessio . . or in the use and dispensation of that we have gotten , which is 〈◊〉 , usus . for he is fur 〈◊〉 , qui male acquirit , a thief to another mans estate , that gets an estate unjustly : and he is fur sui qui male 〈◊〉 , a thief to his own that useth it 〈◊〉 . and therefore in the getting there must be a respect of justice : and in the use and dispensation , there must be regard both of justice and charity . chap. iiii. of unjust getting in general . the kindes of unjust getting . . by rapine and violence , . by fraud . the first is either under pretence of authority , or without any pretence . the former is . . for a mans own benefit . in times of war , or in times of peace : and this is either by power or authoritie , or by pretence of law. . for his neighbours detriment . vnjust getting without any pretence of authoritie or law , is either piracie by sea , or robberie by land . the affirmative part . that every one have a lawful calling . . that he labour in it . of theft committed in getting wealth , in acquisitione . things in the beginning by the law of nature were common , and since , though men have gotten a propriety ( as aforesaid ) in them , yet in case of extream necessity as the wise man saith , men do not despise a thief , if he steal to satisfie his soul , when he is hungry : and the law saith , when thou comest into thine neighbours vineyard , thou 〈◊〉 eat grapes thy fill , at thine own pleasure , but thou shalt not put any into thy vessel . in of extream necessity , a man might make bold with his neighbours corn field or vineyard for his present necessity , so he carried none away . and we see still that in all positive laws , whereby propriety is distinguished , there is none of them that hold in case of extream necessity . and there is a right which every man hath in things which remain common to this day ; as in feris naturae , wilde beasts , appropriate to no man ; fowl and fish , and in such things which are found on the sea shore , as pearls , gems , &c. concerning which the rule is jus occupanti , the propriety is invested in them that finde them ; because part of the possession of every countrey is alloted to remain to the benefit of the poor . afterwards , for the proprieties which arise by publick right , we laid down four , viz. . seizing on a countrey uninhabited ; . on those things which were left and forsaken by the owners , which are res derelictae , things given over ; . pre. scription ; . the right got by the bow and sword , or the right of war. and for private right , there are liberal and free , and illiberal alienations , of which we have spoken ; and in all these there is justa acquisitio , a just way of getting . contrary to which are the unjust wayes of getting , whereby theft is committed , which may be reduced to three heads . . the first two we may finde in leviticus , non extorquebis , neque fraudabis proximum tuum , thou shalt not rob thy neighbour , neither defraud him . the first is rapina , robbery . which is extorquere per vim , domino invito , to extort any thing by force , the owner being unwilling . the other is furtum , theft , which is fraudare , inscio domino , to deceive any man without his knowledge ; both are set down also in one verse by the prophet . and a third is parsimonia or parcitas , parsimony or niggardlinesse , of which afterwards . the genus to these is briefly set down by the prophet ; congregare non sua , to gather or encrease that which is not his . and our saviour mentioning this commandment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do not steal , presently adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , defraud not ; for stealing and defrauding are very neer of kin . and it is certain , that they which desire riches , fall into many temptaetions : and as the heathen man saith , qui vult dives fieri , vult cito fieri , he that hath a desire to be rich , hath a desire also to be quickly rich : and this impetuous desire of being suddenly rich , makes him that he cannot be innocent , but must be entangled , with some of these three , either with rapine , fraud , or niggardlinesse . now that which is gotten by any of these wayes , is not without a curse : as . of that which is got by rapine , force , and extortion , god saith by the wise man , that it stayeth not with them that get it , but semper erunt in 〈◊〉 , poverty ever attends them . and the prophet saith , vae tibi qui spolias , nam tu ipse spoliabere ; we to thee that spoilest , for thou shalt be spoiled . . for the deceitful man that gets his wealth by fraud ; the psalmist saith , non dimidiabit dies suos , he shall not live out half his dayes . . for the niggard it is said , that he that putreth his confidence in riches shall fall . the heathen man could say , that they shall be as spunges , and some mightier then themselves shall squeeze them , till they be dry again . but howsoever it fareth with them in this world , they shall have a great curse hereafter ; for they shall never inherit the kingdom of heaven . in the mean time the apostle tells us , that they are not to be accompted brethren of the church , for he prohibits us from keeping company or eating with them . and this for the sin in general . in particular , the sin of unjust getting by force or violence may receive this division . . some there are that set themselves to spoil their neighbours in suum commodum , to benefit themselves . . others that do it onely or chiefly , in detrimentum & damnum proximi , to hurt and damnifie their neighbours . . them that do it for their own benefit , we may consider thus . . they do it , either cum pretextu , under colour of authority , or . sine pretextu , without any such pretence . . they which do it cum pretextu , under colour of authority , do it either . . in 〈◊〉 , in war , . or in pace , in time of peace . . in time of war , if a man spoil or make havock 〈◊〉 all he meeteth , he is called praedo , a robber . and this is that which john baptist counselleth the souldiers to beware of , when he saith , do 〈◊〉 to no man. . in time of peace , there are diverse that commit this sin , and that diverse wayes . some do it . partly by their authority and power : and . partly under colour of law , and justice , and this either . immediately by themselves , or . by their under officers and servants . . the prophet tells us that there are principes socii furum , some princes that are companions of thieves : and ezekiel of some that were like wolves ravening for their prey : and zephany , some that are as roaring lyons . these are they that say with laban , it is in my power to do you hurt : and with pilate to our saviour , knowest thou not , that i have power to crucifie thee , and have power to loose thee ? they have power in their hands , as the prophet speaks , and presuming upon it , take away from others , that which is not theirs , by force and violence . dost thou govern the kingdom of israel ? saith jezabel to ahab , that is , hast thou so great power and authority , and canst not take a vineyard from naboth ? elies sons could execute and make use of their power , and take the meat by force . and these unjust acts some do exercise by usurpdtion , as the children of dan , who went and robbed michah of mount ephraim , and afterwards spoiled a whole 〈◊〉 , laish : and abimelechs servants , who by violence took from abrahams servants a well of water , for which abraham reproved abimelech . others by extortion , when they are no usurpers , but rightly possessed of their places , yet by colour of their offices and places exact upon others . this was the fault of shebna : and of this the psalmist speaketh , when men do ponere molestiam praeter statutum , vex and oppresse beyond law , exact 〈◊〉 no statute will warrant : against such the prophet pronounces a woe , wo be to them that decree wicked decrees , and write grievous things which they have prescribed . so did the servants bear rule over the people , besides the governours , whereby they were exceedingly oppressed , and unjustly took from men , that which was theirs by propriety . therefore the baptists rule to the publicanes and toll-gatherers was , require no more then that which is appointed unto you . and in this place we speak not onely of princes and magistrates , but also of petty lords and gentlemen , of whom as s. augustine saith , that magna regna , great kingdoms , so he might have added magna latifundia vel dominia , great lordships or possessions , remota justitia , magna latrocinia sunt , without justice are but great robberies . the answer that the pyrate made to alexander the great , taxing him for his pyracy , is worth the observation ; thou robbest whole countreys and nations ( saith he ) with a great army , and i onely some few passengers with one ship , and a small company of seamen . and the lawyer made this difference between these great and little thieves to be onely this , that the one wears a chain of iron , and the other a chain of gold . the like may be said of noblemen , gentlemen , and hard landlords in respect of their poor tenants , of whom the prophet saith ; the spoyl of the poor is in their houses : and that they beat the people to pieces , and grinde the faces of the poor . and micah that , they pluckt off their skins , brake their bones , and chopt their flesh as small as hearbs to the pot . the meaning whereof is , that they binde their poor tenants to such hard covenants , as neither by justice they ought , nor can their estates bear ; and then when they come to be indebted to them , they use them , as that evil servant did his fellow servant , whom he took by the throat , and bid him pay what he ought , and because he could not , he cast him into prison ; which practise we see is condemned by our saviour in that parable . and in the law , if a man lent any thing to his brother , he must not go into his house to fetch a pledge ( as if he were lord of the house ) but he must stand without till the other bring him a pledge , and if he were poor , he must not sleep with his pledge . but by oppression and exaction , men become such as esay speaketh of , that joyn house to house , and field to field , till there be no place ; that they may be placed soli , by themselves in the midst of the earth . soli they will be , they will dwell alone , by enclosures and depopulations . lords alone . rulers and magistrates they will be alone , and have the sale of things alone . monopolizers also they will be , and will sell all things alone themselves , and at their pleasure and price ; especially if they can fortifie and arm themselves by authority : when things come to this passe , it goes hard with the common-wealth in general , but chiefly with the poor . . the other sort are they which oppresse their neighbours under colour of law , which should be a sanctuary and a rock to the poor . do not the rich oppresse you by tyranny , and do they not draw you before the judgement seats ? saith the apostle . and the psalmist saith , there are some that frame mischief as a law . the preacher tells us , that he saw wickednesse in the judgement seat ; ye have turned judgement into gall , [ by corruption ] and the fruit of righteousnesse into wormwood , [ by protraction ] 〈◊〉 the prophet . they keep the poor from justice , making a prey of the widow , and spoyling the fatherlesse . the same prophet tells us the reason , why men fall into this 〈◊〉 : every one loveth gifts , and followeth rewards , which hindereth them from judging the fatherlesse , nor doth the widows cause come before them . of the same minde is the prophet amos , they afflict the just , and oppresse the poor : and what is the reason ? they take bribes or rewards . and therefore , when moses directed the people to choose them judges , he forbids them the taking of rewards , and giveth his reason ; for a reward ( saith he ) blindeth the eyes of the wise , and perverteth the words of the just . we see the experience of it in the sons of samuel , after they were made judges ; they took rewards and 〈◊〉 judgement . and david himself , by taking ziba's presents , awarded to him mephibosheths inheritance , upon a misinformation . now these sins , as by the very light of nature they were odious , so by the law of god were they to be punished severely , being crying sins . if you oppresse a stranger ( saith god ) or vex and trouble the widow or fatherlesse , that they crie to me , i will surely hear their cry , and my wrath will be kindled , and i will kill you , &c. and holy job reckoneth up a catalogue of these sins , and in the end of that chapter , tells what punishment shall fall upon the transgressours . . their portion shall be cursed in the earth . . the grave and the worms shall consume them . . the pitiful man shall forget them . . their remembrance shall be extinguished . . they shall be broken like a tree . . and though they be exalted for a time , yet they shall be brought low , destroyed , and cut off , as the top of an ear of corn . nathan the prophet representing davids sins in a parable of a rich man , that had taken away the poor mans sheep , david ( conceiving it to be a real story ) sware that the party so offending should surely die . and his son solomon gives this precept : robbe not the poor , because he is poor , nor oppresse the afflicted in judgement . his reason is , for the lord will plead their cause , and spoil the soul of those that spoil them . so much for those that spoil their neighbours in 〈◊〉 commodum , to their own benefit . there are a second sort that do mischief , in detrimentum & damnum proximi , to the detriment and hurt of their neighbour , without benefit to themselves : and these are they ofwhich the psalmist speaks , that offend of malicious wickednesse . as they that turn cattel into another mans field or vineyard , that out of malice , spoyl other mens corn , to their great hurt , and for no good to themselves . as also they that set their neighbours houses , barns or stacks on fire : these are called incendiaries . and likewise sorcerers and witches , that wreak their malice upon their neighbours cattel and goods . these are the imps of satan , who to vent his malice upon job , did him much harm in this kinde . come we now to the other sort , that commit this sin sine pretextu , without any pretence , either of power or right . o trust not in wrong and robbery , saith david : for this is not a course to live by . for robbery , it is either upon the sea , and then it is called piracy : or upon the land ; and these are either , predones and latrones , such as rob on the high way , of which our saviour makes mention , in the parable of him that fell among thieves ; or 〈◊〉 , such as commit burglary , by breaking houses open . these are capital sins , o my soul come not thou into their secrets : they make the wayes unoccupied , and travellers to walk in by paths . thus much concerning the first kinde of unjust getting , viz. by rapine or force , we come now to the second , which is per fraudem , by fraud . non fraudabis , thou shalt not defraud . and in this , as in the other , the theft is either furtum manifestum , manifest 〈◊〉 , or occultum , close ; and herein those men that are called receptores , receivers , or sacularii , are guilty as well as the actors , for as the proverb is , it is all one to hold the sack , and to 〈◊〉 it , the receiver and concealer being as deep in the sinne , as the stealer , with whom the stolen goods are found , he is to 〈◊〉 the law . to receive res raptas & furtivas , goods stolen , knowing them to be so , is to be a plain thief . now because the apostle setting down the affirmative part of this precept , requireth two things in every man. . a calling . . and secondly , to labour in that calling ; let every man labour and work with his hands , the thing which is good : and 〈◊〉 he will not have any man eat , that will not work ; we will speak of them that have . no calling at all , or else . an unlawful calling , or that have : an 〈◊〉 calling ; or lastly , . that have a calling , but live idle in it ; all which are sinnes against this commandment . . the first are , quibus nulla vocatio , they that have no calling at all , such as the civil law divides , into , beggers or rogues , and 〈◊〉 gentlemen , as the one ought not to live , 〈◊〉 , by begging , for as much as in us lies , there must be no beggar in israel ; so the other , because they are idle and will not take paines in a calling , are against the publick good of mankinde . in paradise , our first parents were placed in the east part of eden ut operarentur , that they might dresse and keepe the garden , out of paradise , they were to eat their bread in care , or in the sweat of their brows , which these men do not ; and therefore are theeves , and are justly here ranked amongst them . . the second are quibus vocatio mala , that have an unlawful calling , and do that which is either altogether evil , such was 〈◊〉 the silver smith , who made dianas shrines . and such are they that were prohibited by gods law : harlotts , bawds , and keepers of brothel houses , or else that which is vain and unprofitable . as those that use curious arts , fortune-tellers gypsies , juglers , stageplayers , and the like , and these are no better then the former ; god putting no difference between nequam and 〈◊〉 , an idle servant , and no servant , an ill calling , and no calling , is all one in the sight of god. . the next are quibus incerta vocatio . they that have an uncertain calling , that are so fickle , that no calling will please them long . they are like a wheel , ever turning . the apostle gives a rule opposite to this , let every man walk in the same vocation wherein he was called , and let him meddle with his own busines , for while he cannot settle himself , and follow constantly that vocation whereunto god hath called him , and wherein he may live chearfully , and serve god faithfully , he falls into poverty , god not giving a blessing to such inconstant people ; but ( as the psalmist saith ) they become as stubble before the winde , and as it is in our proverb , they are like the rolling stone , that gathereth no mosse . . the last are they , quibus est vocatio , sed in illa otiose vivitur ; that have a calling , but live idlely in it ; quibus 〈◊〉 〈◊〉 , whose labour is in play and idlenes , that sleep in harvest , these are opposite to the state of mankinde both in and out of paradise , as we shewed before . and as at the first , the lord appointed , that man should be a labourer , so at the last , when he shall give his hire and reward , he will say to his steward voca operarios , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call the labourers , and give them their hire ; so when he cometh to punish , he will not onely punish servum 〈◊〉 , the wicked servant , but also , servum 〈◊〉 & 〈◊〉 id est , superfluam creaturam , the idle and unprofitable servant , that superfluous creature , and cast him into utter darknes . chap. v. the second way of unjust getting . viz by fraud , or close thest . the lawful wayes of acquiring . . by gift . . by inheritance . . by industry wherein are to be valewed . . labour . . hazzard . . charges . of right , by damage . of mony , the measure of contracts , . close theft is . . in contracts . . out of contracts . in contracts , is . by selling that which cannot be sold , as , the gifts of the spirit , things annexed to spiritual offices , things consecrated to god benefits , as loane of 〈◊〉 &c. . when there is not a proportion between labour and praemium . . about buying and selling , in respect of . . the measure . . the commodity . . the price . vve are now to come to the second part of unjust getting , which is by fraud , or close theft , which is properly and usually called furtum , theft . but first we must shew the lawful wayes of acquiring , to which theft is contrary . . a man may come to have a right , donatione , by donation or gift . nunquid dabitis mihi de substantia vestra ? will you give me of your substance ? saith job , and this which is given must be our own , and not another mans . . by inheritance , haereditate : as may be gathered , by abrahams reasoning , when he had no son , ecce servus meus haeres erit , lo my servant shall be my heir . and god took order in the law , that a mans estate should descend to his children , both sons and daughters ; so that the lex salica , the salique law in france is a foolish law , and against both the law of god , and the law of nature : and when our saviour saith , i have set you to reap where you have not laboured , he sheweth that there is power to convey , not onely our lands , but also our labours to others , who may hold them by a good tenure . . donatione . . haereditate . . by gift . and . by inheritance . . by industry and pains , a man may have a right to those things which he hath neither by gift , nor inheritance , and that in a threefold consideration , viz. in respect of his . labour . . peril or hazard . . cost or charges , which he may lawfully value , in any contract , as in buying and 〈◊〉 . . in respect of his labour . therefore laban told jacob ; it was no reason , he should serve him , and labour for him ( though he were his brothers son ) and have nothing , and therefore saith he , tell me what shall be thy wages . whereby it plainly appears , that labour requires , compensationem , a recompence . our saviour saith , dignus est operarius mercede , the labourer is worthy of his hire . there is a rule of equality to be observed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the apostle , that there may be an equality . so there is an equality between opus & merces , the labour and the reward , and therefore god commands , that the wages of the labourer be not detained , and if it be detained , it is peccatum clamans , a crying sin . so that he is a thief , who detains the reward of him that takes pains for him . . in respect of his peril and hazard , which may be estimated , and so ought to be . caleb made proclamation , that whosoever can get kiriath sepher ( which was a well fenced city , and hard to be won ) should be rewarded , and when othniel won it , he had his daughter for a reward : the same course took saul , when goliah the philistim came to defie israel , he that will venture upon that philistim . 〈◊〉 be my son in law , and shall marry my daughter , &c. and when david slew the philistim , he had sauls daughter . the like we finde about jebus , which held out against david ; he that getteth jebus , shall be captain of the host , whereupon joab went up 〈◊〉 , and was made captain . and for this cause it is , that because the merchants 〈◊〉 is greater then the husbandmans , because the one ventures onely his seed , the other his estate and life , therefore his gains ought to be greater . . in respect of his cost and charges . thus joseph having been at charges , in laying up corn , and providing houses for granaries , and furnishing himself with more 〈◊〉 was needful for 〈◊〉 alone , onely in bonum publicum , for the publick good , might therefore sell the corn at a price answerable to his charges , which they call multiplicem usuram , a multiplied usury ; and so we finde god , allotted to cyrus , when he gave him all the kingdoms of the earth , that which they call , usum preciosum , a most rich reward . besides these three which arise from industria , industry and pains , there are two more . . damnum or detrimentum , dammage or losse . for if a mans beast feed in another mans field or vineyard , he shall make satisfaction . . money , which is praetium indeed , for money answereth all things , and so god appointed that it should be the ground and measure of buying and selling under the law , and gave rules accordingly in buying and selling . these things premised , we come to that in which is furtum occultum , close theft , which is either in contracts , or out of contracts . in contracts , theft is committed , either about things which cannot or ought not to be sold , or about things which may be lawfully bought and sold. . in contracts of the first sort a man may commit theft . when that is sold which cannot be sold , because it cannot be valued , being of a higher nature then gold or silver , as the grace of god , or gifts of the spirit . when simon magus would have bought the gift of the holy ghost , s. peter ( abhorring his motion ) said , thy money 〈◊〉 with thee : this ever since had the denomination of simonie from him . . of the like nature to spiritual things ( which cannot be valued for money , and therefore cannot be sold ) are also those which are annexed to spiritual things , and therefore cannot be transferred but to those which have those spiritual things , as cure of souls , right of receiving tithes , &c. which are annexed to the order of priesthood , and therefore cannot be sold. to this head may be referred the converting of things to a common or 〈◊〉 use , for gain , &c. which are consecrated and appropriated to sacred and spiritual uses . such theft was committed by them that bought and sold in the temple ( a place appointed for prayer and divine worship ) whom our saviour drove out of the temple , and tels them , they made the house of god a den of theeves . for though it were lawful for some to sell , and others to buy what they needed for sacrifices or offerings in the temple , yet to buy and sell in that place , consecrated to god ( which they did , thereby to get the greater price ) was unlawful , and therefore christ cals it theft . and as simonie is committed thus , in re sacra , in selling of holy things , so there is a kinde of simonie in selling of justice , which is a sacred thing : and therefore s. augustine and s. ambrose say , that quid dabitis mihi , ut faciam justitiam ? what will you give me to do justice ? is all one with quid dabis mihi ut vendam tibi deum ? what will you give me to sell god to you ? therefore the prophets cry out against these , that justifie the wicked for a reward , and against judges that ask reward . and we see this sin in the apostles times , foelix hoped for monie from s. paul , to acquit him . a third thing to be comprehended under , selling that which cannot be sold , is the selling of gratuita beneficentia , what ought to be freely and liberally given without reward . thus for an usurer to sell the loan of money , is vitiosus contractus , an unlawful contract . the psalmist makes it a note of a good man to lend freely , and our saviour bids us lend freely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , looking for nothing again ; and that we may not think we shall be losers , he addes , your reward shall be great , and ye shall be the children of the highest . gratuitum & mutuum , loan , and no hope of recompence , must go together . hee that doth inscribere pretium liberalitati , set a price upon his liberality , corrupts the vertue . for as donatio liberalis est alienatio , sine omni mercede in aeternum ; giving is a free alienation of our right to a thing for ever , without recompence : so mutuatio est liberalis alienatio , sine omni mercede ad tempus , lending is a free alienation of a thing for a time without any recompence : both lending and giving ought to be free . a good man is merciful , and lendeth . if his lending be with expectance of reward , the vertue of mercy is utterly lost . . in things that may be bought and sold , because two things are required in contracts . . in some there is labor & merces , the labour and the reward . . in others res 〈◊〉 & pretium , the thing prized , and the price : therefore there may be theft committed in all these . . about the labour and reward , when either of these is wanting , or where an equality between them is not observed . the magistrate hath tribute paid him for his care of the publick , and the levites portion is due for his service at the altar . now if they kill the fat , and cloath themselves with the wooll , and instead of feeding the flock , care onely for feeding themselves , they are as the prophet calls them , companions of theeves and robbers : fures officii , theeves in their office . so when a scholar hath pretium sapientiae , the price of wisdom , the reward of study ; if he have not curam sapientiae , a care to attain wisdom , by taking pains in his studies , he is fur , a theef in study , because there is not an equality between the reward and his labour . so on the contrary , if any of these do labour in their place , they must have their reward , and it is theft to defraud them of it , for the labourer is worthie of his hire : yea , the labourer in gods vineyard must have decorum pretium , a goodly price , or a rich reward , ( as may be gathered by the contrary from that in zach. . . ) there must be a proportion between the labour and the reward : he must have a reward , and that a liberal reward . god required that a servant , which after six years service was set free in the year of jubile , should be furnisht liberally at his departure : and if for bodily service such a free and liberal reward be due , much more for the service of mens souls : to defraud such therefore of their reward , or to pinch them in it , is theft . . as theft may be committed in those contracts , where there is labor & praemium , labour and reward ; so in those other , where there is praecium & res appreciata , as in buying and selling , wherein are to be considered ; . mensura , the measure . . merx , the commodity sold. . praecium , the price . in 〈◊〉 which a theft may be committed . . for the measure , if we thereby understand , that which is the measure of all commodities & their value , viz. money . here may be a kinde of theft , either bycorrupting the measure , when men do 〈◊〉 pecuniam , counterfeit money , or mingle a baser substance with the mettal , whereby as the prophet complained , the silver is become drosse ; contrary to which was abrahams practise , who when he bought the field of ephron , he weighed him 〈◊〉 of silver , currant money with the merchant . or by clipping and lessening it in the weight or quantity ; for god appointed under the law , that the shekel should be of just weight , containing gerahs . whosoever therefore do adulterate money in the quality or goodnesse , or lessen it in the weight or quantity , make a general disproportion in all contracts , and bring in an universal confusion , commit theft , and in civil societies are punisht vt 〈◊〉 majestatis reos , as men guilty of treason . again , if by measure , we understand that standard whereby the commodity to be sold is to be measured , to lessen or falsifie , this is theft ; and therefore the law commands a just weight and ballance : and the scripture saith , that false ballances , and diverse weights or measures , are abomination to god. but this properly comes under the next branch , when the buyer is couzned , in the quantity of the commodity which is sold. . for the merx , the commodity sold , theft may be here divers wayes committed . . in the substance of it , if it be false or counterfeit , or mingled and mixt with other things , the prophet amos reproves them that sold quisquilias frugum , the refuge of wheat ; and esay speaks of wine mixt with water . thus the wares may be corrupted in the substance . . in the quantity , it is plain theft , when a false weight , or a deceitful ballance is used , which solomon saith are an abomination to the lord. . in the quality , when there is some fault in the commodity , which the seller knows , and either declares it not to the buyer , or abates not the price accordingly : this is theft , condemned by the councels , as turpe lucrum , filthie lucre , and forbidden by god himself , under the name of deceit , or false dealing , levit. . . ye shall not steal , or deal falsly , &c. . lastly in the manner of uttering it . when the seller takes advantage of the ignorance of the buyer , and seeks to over-reach and deceive him . jacob would have his sons to take no advantage of an oversight in another , when they found 〈◊〉 money in their sacks mouthes , take double monie with you , and carrie it again in your sacks , perhaps it was an oversight . the prophet reproves those that devised how they might go beyond their neighbour ; and the apostle 〈◊〉 , see that no man go beyond or defraud another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and he gives a 〈◊〉 reason , for god is the avenger of all such ; though they may deceive men , yet they cannot deceive god. this is all one with stellionatus , grosse couzening , such as zacheus had been guilty of , and 〈◊〉 at his conversion , promising to make four fold restitution , as knowing else he could not be forgiven by god : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if i have overreached or couzened any , i restore him four fold . . for the price ; herein also theft is committed , when the price is not given , but men work upon the ignorance or necessity of one another ; for men must not think when they come to buy and sell , that they come to a spoil , where they may catch what they can get : solomon reproves those that 〈◊〉 a commodity , or undervalue it for their own advantage ; it is naught , it is naught , saith the buyer , but afterwards , when he is gone , he boasteth of his penny-worths . and the prophet pronounceth a woe against those that sell the needie for shooes ; which is by expositors said to be , when men being in need , so that they must have mony upon any tearms , the buyer will wring them so hard , that they shall have life or nothing for the ware . this the prophet micah cals hunting our brother with a net . such frauds as these are severely forbidden in scripture : under the law , whosoever had deceived his brother , was to make restitution , and to adde a fifth part in the day of his trespasse offering . the psalmist tels us , none shall be admitted to stand in gods holy place , who hath sworn deceitfully . nay so far we must be from this , that if any swear to his own hurt , he must not change : and s. peter makes it a note of our new birth , to lay aside all guile , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , laying aside all guile , &c. chap. vi. of theft out of contracts . this is . in the family , by . purloyning . . mispending . . idlenesse . . withdrawing ones self from service . . without the family , is . of things consecratea : by sacriledge . . of things common , and those either publick or private . of theft personal and real . the aggravation of theft , in regard of the poor , &c. against enclosing of commons . the conclusion , about unlawful getting . now of thefts that are without contract , these are either domestica , within the family , or forinseca , without . . the first , of , or within the family ; as a bad servant . for fur domesticus , fur maximus est , the domestick thief is ever the greatest thief ; and the reason is , because of the trust he receives . and such an one may be a thief , these four wayes . . intervertendo , by purloining their masters goods , or ( according to the sense of the word ) by turning the profit out of his , into their own purses . this was the unjust stewards act , and gehezies ; and the text saith , that judas ( one of our saviours disciples ) was a thief , because he diverted privily somewhat to his own use , out of the bag : this is furtum domesticum , theft within doors . . dissipando , by wasting and mis-spending his goods , in drunkennesse , riot , and other excesse : like that servant , that in his masters absence began to smite his fellows , and to eat , and drink , and to be drunken . and the prodigal son , that spent his fathers estate upon harlots . . torpendo , by consuming his estate by idlenesse : this is fur laboris , one that steals his labour from his master , and by that means wasteth his estate . for servants should not do eye service only , or that which they are commanded alone , for that is not thank-worthy ; but labour faithfully , and be as provident for their masters , as they should be for themselves . but if instead of doing faithful service , they grow negligent and idle , they are within the compasse of the breach of this commandement . the wife man saith , that he that is slothful in his work , is even the brother of him that is a great waster , and shall receive that doom , thou wicked and slothful servant , &c. cast that unprofitable servant into utter darknesse , &c. . lastly , subtrahendo se per fugam , by withdrawing himself from his masters service , and becoming a fugitive , robbing his master of his service ; for a servant is part of the masters possessions . though agar served a hard mistresse , and thereupon left her service , yet the angel sent her back , and bad her humble her self . and though s. paul could have been contented to have retained onesimus , yet because he was philemons servant , from whom he had fled , he returned him back . theft without the family is either of things consecrated to god , and this is called sacriledge . things common and prophane . . for the first ; there was a law for it , that if any should by ignorance take away things consecrated or holy to god , he should bring a trespasse offering . the apostle matches it with idolatry , thou that abhorrest idols dost thou commit sacriledge . god himself immediately punisht this sin , in ananias and sapphira , and that with capital punishment , with death , and that a sudden death , giving no time for repentance ; thereby to shew how he hated this sinne , and what a severe avenger he is of it . it is noted of abimelech ( though a king ) that hee took seventy pieces of silver out of the temple of an idol , his god baal-berith ; and what followed appeares in the same chapter , hee was slaine by a woman with a piece of milstone which broke his scull . athaliah the queen , with her sonnes , had broken up the house of the lord , and took the things that were dedicated to god , and gave them to 〈◊〉 ; she was drawn out of the temple , ( the place she had 〈◊〉 , ) and then slain , and her sons had no better end . the alienating of the sacred vessels of the temple , and applying them to prophane uses by belshazzar at his feast in babylon , caused that terrible hand-writing on the wall ; which made all his 〈◊〉 to shake , and foretold him , that the kingdome was translated to the medes and persians , which hapned presently after , for he was 〈◊〉 that same night . . theft of things prophane or common , is either , . of such things as are publick . or . private . . publick , when things belonging to the publick state or common-wealth , are stolne ; as if one rob the exchequer , &c. and this is called peculatus , when the king is robbed , or any thing stolne out of a publick place ; such also were those balnearii fures , that stole out of the bath ( a publick place ) the clothes of them that were bathing . and to these may be added , such as receive monies out of the publick treasury , and convert it to other private use . such were the priests in the time of 〈◊〉 , who received every mans half shekel , brought in upon the kings commandement for the repair of the temple , but neglected the reparation : whereupon an other course was fain to be taken ; a chest was provided with a hole in it , into which every man put his money for that use . personale , of living things , as men , beasts . . private theft is either furtum reale , of things inanimate . . the stealing of men , is called plagium , and such theeves plagiarii . this sin was punished with death , by the law , he that stealeth a man and killeth him , shall dye the death ; yea , if he were onely about such a thing , he was to dye for it . saint paul accounts it so great a sinne , that he reckons man-stealers among whoremongers , buggerers , perjured persons , and other the most grievous sinners . this was part of judas his sin , who sold his master for thirty pieces of silver , though withal there was herein a betraying him into the hands of his enemies who he knew would pu him to death . . the stealing of beasts is called abiegatus , and the men abigei , stealers of cattel ; such were the sabeans and 〈◊〉 that took away jobs oxen , his asses , and camels . against this we have an expresse law , wherein the offender is to restore in some cases four fold , and in some five fold . . reall theft , is the stealing of things inanimate , that have no life , as of money , 〈◊〉 , apparel , &c. for which the offender by the law was to restore two fold . thus we see the several sorts of theft . now all these are aggravated , in regard of the person against whom they are committed ; as to rob the stranger , the poor , the fatherlesse , or widow : this brings a greater curse upon the finne , and makes it become peccatum clamans , a crying sin ; if they cry unto me ( saith god ) i will surely hear them . therefore there is a special prohibition against taking a pledge of the widow , and job mentions it as an act of men transcendently wicked , 〈◊〉 drive away the asse of the fatherlesse , and take the widows oxe for a pledge . and solomonn advises , not to enter into the field of the fatherlesse , for their redeemer is mighty , and he will pleade their cause with thee . and here , partly under this head , and partly before , cometh in the enclosures of commons , which may well be reckoned among those peccata clamantia , crying sinnes : for this theft is aggravated by this circumstance , that it is against the poor . for as when countreys were first seized upon , and possest , and the first partition was made , 〈◊〉 man had his own peculiar , distinct from other mens ; ( as caleb had hebron allotted him by joshua , ) which became their inheritance . so there was consideration had of that protestation of god , that there should alwayes be some poor among their brethren , as objects of their charity and mercy , and therefore there was left for them a division of lands in common , whereupon they might live , which ought not to be alienated : for god takes order under the law , that those ancient land marks should not bee removed , which they of old time had set : and there is good reason for it , because all the parties therein concerned cannot at once be pretent , and therefore the right cannot be alienated ; for all the poor from the beginning to the end , are interested herein ; and those that are not born cannot consent to any such act . hence god appointed ( to shew the greater detestation of this sinne , and to deter the people the more from attempting any such matter ) that the curse should proceed out of their own mouthes . all the congregation was to curse them that did any such thing . solomons censure against such as remove the land-marks , is , that god himself will pleade the cause with them . the prophet hosea when hee would set forth wicked princes by as odious a comparison as hee could , saith , they are like those that remove the land-marks . how odious this was , may appear by the setting up every where metas terminicas , upon the borders ; and the imprecations against them that should remove them . the prophet micah threatens it as a great judgement upon a people , and which should bring doleful lamentation upon them , that the portion of the people should be changed , and their fields divided , &c. and job though without the law , yet saw so much , that he reckons this among the practises of wicked men , to remove the land mark and thus much for the wayes of unjust getting , and the several sinnes committed therein . when we begun to speak of the act of theft , we shewed that it might be either in the unlawful getting of riches , or in the unlawful use of them ; and the several wayes of lawful getting we reduced to two heads . . furtum , theft , which is getting by deceit . . rapina , which is by violence . they are distinguished by nazianzen thus ; in the one there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , manus injecta , the laying on of hands , whereby a thing is taken by violence , in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a compassing by 〈◊〉 or deceipt . now whatsoever is got either way , is not to bee accounted as a 〈◊〉 from god : and therefore chrysostome upon that petition in the lords prayer for temporal things , ( give us our daily bread ) saith , habere convenit etiam malis , habere autem de manu dei , sanctis tantum , the wicked may have these outward things , but to receive them from the hands of god , as blessings from him , is peculiar to the saints ; for deus parare non vetat , sed cum peccato parare , qui enim cum peccato parat , ei diabolus dat quod manducat , non 〈◊〉 : god forbids us not to get them , but to attaine them with sinne ; for what any attains by sinful means , he receives it as a gift from the devil , not as a gift from god , nor can he justly make this petition to god ; and he that thus receives his daily bread , receives also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pledge of some judgement that shall 〈◊〉 him . chap. vii . of the vertues opposite . . just getting . . restitution , commanded both in the law and gospel . that we must make restitution , not onely of what is unlawfully got , but of some things lawfully got . as . of what belongs to another by gift . . of things deposited . . of things found . . of things lent . . of what will prejudice the publick , if it be detained for our private benefit . opposite to this vice of unlawful getting , is the vertue of just getting : which is the subject wee are now to handle . it is called studium honeste rem parandi , an endeavour to get by honest meanes , where men doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grow rich without fraud . concerning which every man ought to bee perswaded , that as solomon saith , a little which the righteous hath , ( viz. which is got by lawful meanes ) is better then the great revenues of the wicked ( got unjustly . ) the apostle sets both down together in one place , where speaking of covetous men , who set themselves to get by any means , he saith , they are men of corrupt mindes , and destitute of truth , and gives the reason , because this is their position , that gain is godlinesse : gain got by any means they count lawful , let men say what they will , they applaud themselves in their unjust gains ; like the heathen that said , let me have the money in my bag , and let the people call me piller and poller , or what they will. but in the next verse he shews the practice of just getting , when a man can invert the proposition , and say , that 〈◊〉 is gain ; accounting onely that the true gain , which is got in the way of godlinesse . this is indeed the true gain , which is got according to gods prescript , not by mans over-reaching ; when a man can say concerning all his gettings , as jacob did to laban ; call me to account when you will , cras respondebit pro me justitia mea , my righteousnesse shall answer for me in time to come . now though to this vertue of just getting , it belongs , to keep and preserve us from evil and unjust dealing ; yet because the world is full of it , and most men have mentem malam , a corrupt minde , and run on in an unjust course of acquiring , till the conscience bee touched and awakened , whereby they are stopt . therefore to this must bee added a second vertue called restitution , which is absolutely necessary if a man have over-shot himself in the way of unjust getting . it is one of the most frequent and principal common places throughout the fathers . saint augustine sets down this for a canon , non remittitur peccatum , nisi restituatur ablatum , the sin of an unlawful purchase , or getting , is never pardoned , unlesse restitution be made of what is unjustly got . the ground of this is laid both in the old testament , and in the new. in the old , god appointed , that he that had trespassed against his neighbour , should confesse his sin and make recompence , adding a fifth part more . agreeable to which is that speech of zophar , before the law , he shall restore his labour and devour no more , according to his substance shall his restitution be , &c. the reason is added in the next verse , for he hath undone many , and spoiled houses that he never built . and as this was known before the law , so we finde it practised under the law. for after the return from babylon , when divers had oppressed their poor brethren by usury , &c. nehemiah gave order , that they should restore their lands , and vineyards , and houses , and the hundred part of the money , the wine and the oil which they exacted of them . and they said , we will restore and take nothing of them : whereupon he called the priests and took an oath of them , that they should do according to this promise . and nehemiah shook his lap , and said , god shake every man from his house and from his labour , that performs not this promise , &c. to which all the congregation said , amen . if we come to the gospel , s. paul gives a general rule , to render to every man his due ; and in the repentance of 〈◊〉 , this was one part , which he publickly protests he would perform , 〈◊〉 if he had wronged any man by couzenage , forgery , or falsehood , he would restore him four fold . and as restitution must be of goods 〈◊〉 gotten , so also there is a restitution to be made of some things , which are got by a lawful contract . . as first of things which belong to another , by donation or free gift , they must be restored , god takes order , that the inheritance shall be given to the first born , though he were by a wife not beloved , because of right it belongs to him . . of things which are committed to our trust , the depositum must be restored . so under the law , if any man did deliver money to his neighbour to keep , or ox , or asse , &c. he must make restitution to the right owner , or else there is a violation of justice . and with these depositarii to whom things are committed in trust , are likewise to be reckoned , fiduciarii ( as the civil law cals them ) trustees , such as are put in trust with children and their 〈◊〉 , while their parents are living , or tutors and guardians after they are dead . they must make account for the depositum , the thing committed to their charge . for the latter , we have the example of mordecai , entrusted with hester , his uncles daughter , the text saith , he brought her up , as if she had been his own childe , which is the utmost that could be expected . and for those that have charge of children during their parents lives , as masters and tutors , they must according to that of solomon , utter and write to them many times excellent things in counsel and knowledge , &c. they must diligently read to them , and instruct them , and give a true account to their parents of what they receive for their use , and not with the unjust steward write down for . the same also belongs to executors , 〈◊〉 such as are put in trust with administration of the goods of the dead , and to feoffees entrusted with conveyance of lands , or disposing of them to pious uses . david was entrusted by jonathan with his posterity , and he promised not to cut off his kindnesse from his house for ever , which trust we finde , he accordingly performed , when after the death of saul and jonathan , he enquired if there were any left of the house of saul , to whom he might shew kindenesse for jonathans sake . the contrary practise we finde in those wicked husbandmen , in the parable of the vineyard , who when the heir was sent to receive the fruit , said among themselves , this is the heir , come let us kill him , 〈◊〉 the inheritance shall be ours , for which we see how grievously they are threatned , and what a woe the lord of the vineyard denounces against them . . with those things which go , sub ratione 〈◊〉 , under the name of trust , are joyned such things as go sub ratione inventi , as strayes , of which the law is , if thou meet thine enemies ox or his asse going astray , thou shalt surely bring it back to him again ; or if thou be far from him or knowest him not , thou must keep it , till he seek after it , and then restore it ; and if the owner never come for it , either by ignorance , not knowing where it is , or by 〈◊〉 , not requiring it , we must not convert it to our own use , but restore it to his kinred , or if he have no kinred , then it must be given to the lord , to be imployed in pios usus , for pious and charitable uses . . to these may be added those things which are lent . as , . those things the use whereof is freely given us for a time , these must also be restored ; for as s. augustine saith , tametsi benigne dimittitur , tamen non injuste repetitur , although it were freely lent , yet it may be 〈◊〉 demanded again ; and therefore he that restores not what is lent , is unjust : god took order under the law , that it should not onely be restored , but also , if any hurt befall it , it shall be made good , and if it perish , another shall be given for it . . for those things that are hired , and not freely lent , order is also taken for their restitution ; it shall be restored if it perish not , and if the owner be by , it shall not be made good , for it is a hired thing , it came for the hire . and because the unfaithfulnesse and breach of trust in men hath brought in writings , as bills , obligations , pledges , sureties , &c. therefore even for them also hath god taken order in his word , that every one must perform , what he hath once undertaken . the psalmist makes it a note of a good man , not to change if he have once sworn , though it be to his own losse and hinderance ; and for restoring the pledge , both the law and the prophets insist upon it ; he that restores the pledge . &c. shall live , he shall 〈◊〉 die : and e contra , for the surety , the law was strict , he must not 〈◊〉 spared , and the world was come to that passe , that they would take the garment of him that was surety , and let the other go free ; therefore solomon advises him that is surety , not to rest , till he hath discharged what he hath undertaken : and if he that is surety ought to be thus careful , much more ought he for whom he is surety , because the care and trouble brought upon the other is by him . . lastly , in regard of the commonwealth , there is an unjust detaining , when a man for his own private benefit , keeps back any thing to the detriment of the publick , in 〈◊〉 case restitution is also to be made ; therefore solomon saith , that he that withholdeth corn , the people shall curse him , &c. and thus much for the several branches of this vertue of restitution . the casuists , who are very copious upon this subject , and have involved the matter by many intricate and needles questions , have yet well reduced all to certain heads , comprized in a distich , quis , quid restituit , cui , quantum , quomodo , quando , quo ordine , quove loco , quae causa , excuset iniquum . we shall first premise a few things , for the better understanding of what follows . . by restitution is meant , an act of commutative justice , whereby equal compensation is rendred , or satisfaction given to him from whom any thing is unjustly taken or detained , or who is unjustly damnified by another . . the necessity appears by the 〈◊〉 of scripture already mentioned , wherein it is expressely 〈◊〉 , as necessary to 〈◊〉 of sin , and so to salvation , necessitate 〈◊〉 , though not 〈◊〉 . . if any ask the 〈◊〉 why it is so little urged by our writers , and preachers , and the practise of it become such a stranger to us , seeing 't is so necessary ; i answer , that among many reasons that may be rendred , these two are apparent . . the abuse and mistakes about the doctrine of free justification , and about the difference between the law and the gospel , ( of which some touch was given before ) for divers make the gospel to consist of meer promises , as if all precepts were legal , and that there could be no 〈◊〉 remission , if any thing be required of us , though onely by way of qualification to make us capable , and not by way of merit : which as it is directly contrary to the whole current of scripture , so it opens a gap to all libertinisme , and makes the whole duty of christian obedience , and this of restitution in special , meerly arbitrary in relation to pardon , and therefore it is no wonder , that where such 〈◊〉 are sucked in , that the practise of this duty is neglected . . the neglect and 〈◊〉 of peoples examining themselves , and advising with their pastors concerning the estate of their souls before they come to the holy eucharist , few take their counsel and directions concerning their actions in particular , but content themselves to hear them in the pulpit , where they speak onely in general : hence people go on headlong in unjust courses without check of conscience , and no restitution is made , but what law enforces ; whereas , if the priest knew the state of his flock , restitution would be made , without any noise or breach of charity , or multiplicity of law suits ; and hence it is , that the lawyer hath got this part of the priests office , and all matters of restitution are removed from the court of conscience , forum conscientiae , where the priest as gods delegate might determine things of this nature without trouble or charge to any , to the forum civile , the courts at westminst . where , by those pests of the common-wealth , unconscionable lawyers , suits and quarrels are maintained , to the shame of christianity , and the great hazzard of peoples souls . now for the particulars above mentioned , we shall resolve them briefly . . quis , who is bound to restore ? the answer is , . he that hath any thing of another mans , by loan , 〈◊〉 , &c. or that hath unjustly damnified another , either in the goods of his soul by scandal , &c. or of his body by wounding , maiming , killing , &c. or of his 〈◊〉 and good name , by slander and disgrace , or of his outward estate ( which is most proper for this place ) by theft , rapine , fraud , deceit , extortion , or any other unjust act : . all that partake with him , as causes of damnifying another ; these are set so 〈◊〉 that distich , jussio , consilium , 〈◊〉 , palpo , recursus , 〈◊〉 mutus , non obstans , non manifestans . here are nine sorts of persons included as participating , some by words onely , as the four first , by whose command , counsel , consent , or commendation , another is induced to wrong his brother ; others by fact , as the receiver , and the helper , and these concur by a positive 〈◊〉 ; others by a negative act , as they that hinder not , by word , or by deed , when they might and ought ( ex officio , and not onely ex charitate ) to have hindred , or do not manifest it after , when they are bound ex officio so to do . all such are tyed to restitution , if they be effectual causes of the damage . for the rule of both laws 〈◊〉 and canon is , qui 〈◊〉 〈◊〉 dedit , damnum dedisse 〈◊〉 . . quid , what must be restored ? whatsoever of right belongs to another , or if the thing be lost or perished , then the value , together with the fruits and profits , and the damages 〈◊〉 by unjust detention . . cui to whom ? to the party 〈◊〉 , as the former places shew : but yet in some cases , interdum non est officium reddere quod acceperis , saith s. ambrose , a man is not bound to restore what he hath received , as when the restoring will be to the hurt of the owner , or to the publick damage of church or commonwealth : thus a sword is not to be restored to a madman , but to him that hath the keeping of him . if the owner be dead , then to him , to whom his goods of right ought to descend , numbers . , . if the owner be not known , then to god , who is lord of all ; the lord paramount to whom it escheates , and to christ the heir of all , that is , to the priest for gods worship , numb . . . and to the poor members of christ. . quantum , how much ? the whole damage , if it be certainly known , if it be doubtful , then as it shall be valued by honest and indifferent men . . quomodo , in what manner ? it may be either a by mans self , or by another , who is known to be honest and faithful ; otherwise , if he 〈◊〉 in his trust , this excuses not the party . . if the damage be secret , one may provide for his credit , by using a 〈◊〉 to restore it , for he is not bound to open restitution , if he can do it otherwise . . if the whole be to be restored , it must notbe done by parts . . quando , when ? presently without delay , for otherwise the sin is continued and increased , so long as restitution is deferred : the negative precept ( of not keeping that which is another mans ) included in the affirmative , bindes semper , & ad semper . say not to thy neighbour come again to morrow , saith solomon . if it be meant of the poor , to whom we owe onely ex charitate , it follows a fortiori , when any thing is due ex debito justitiae . . quo ordine , in what order ? where a man is able to satisfie all , he is not tyed to any order ? otherwise he must follow the laws under which he lives . . quo loco , in what place ? this is not much material , when any question arises about this , the positive laws determine it . . quae causae excusant , what causes free a man from restoring ? . the disability of the party ; for as god in this case accepts of a willing minde , so oughtman : but this excuses onely , so long as he is not able . . the cession , or giving up of all his estate to satisfie his creditors , this frees him by the civil law , provided , that if he be able afterward , he satisfie to the full . . the expresse or tacit consent of the creditor , provided that this forgiving be , . by him that hath lawful authority : . that it be free and not extorted . . when the present restitution might endanger a mans life , or damnifie him more then the other should have benefit thereby : this for a time may be a just cause to defer restitution . . ignorance , not of the law of restitution , for this noman ought to be ignorant of , and if he be , he ought not to take advantage by his own negligence , but of the fact , when a man knows not that he hath damnified another , provided , it be not grosse , 〈◊〉 wilful and affected ignorance . . if there be a compensation made to the party wronged some other way , either by moneys , commodities in trading , &c. or by something equivalent to the damage ; this frees him in foro conscientiae . the larger explication of these particulars must be had from the * casuists . chap. viii . of the second general , viz. unjust keeping . the right use of riches is , . in respect of a mans self : the sins opposite , . parsimony , . prodigality ; two degrees of it , . to spend unreasonably , . above ones means . . inrespect of others , viz. the poor , where we are to know two things : . how we hold our riches , or by what tenure : . what we are to conceive of the poor . a threefold necessity , . of nature , . of our person , . of our estate and condition . several motives to communicate to the poor . hitherto we have spoken of the right getting of riches , which is , when we have not encreased our estate , either by detaining from others , that which is none of ours , or by taking away from others , that which they have right to , but want power to retain , or by that which they call generatio pecuniae , the encrease of money , by usury ; when our gettings are by none of these wayes , then are we just lords and owners of what we have . it is well said , 〈◊〉 justitia est condus , ibi christus est dominus , where justice is the layerup , there christ is lord of those goods , and of such we have a good tenure , but the devil is the lord of what is got otherwise ; s. augustine upon the parable of the seed saith , that worldly gains are thorns , and a thorn non 〈◊〉 sine laesione , is not gathered without danger of 〈◊〉 , it may run into ones hands , and hereupon comes that proverb , omnis dives iniquus , aut haeres iniqui , every rich man is either an unjust man , or the heir of an unjust man. but now , when a mans estate is justly got , then in the next place , he is to take care about the use of it , which is the second thing to be considered . this use respects , either a mans self , or others . of the first the wise man speaks , when he saith , that all the labour of a man is for his mouth , ( that is , for his own necessities : ) of the second the apostle , when he exhorts the corinthians to be rich in liberality , by considering the necessities of others . he offends against the first , who when god hath given him riches , wealth , and honour , so that he wants nothing for his soul of all that he desireth , yet god gives him not the power to rule thereof , but a stranger eateth it : this is vanity and an evil disease . and he offends against the second , who looks onely at himself , and wants bowels of compassion to wards others . these two uses are both comprehended by solomon in two verses , drink waters of thy own cistern there is our own use ; and then what follows , let thy fountains be dispersed abroad , and rivers of waters in the street , here is the use of others . the apostle speaks of a double sowing , answerable to this two fold use of riches , a sowing to the flesh , and a sowing to the spirit , whether it be propter piosusus ecclesiasticos , for pious uses that concern the church , and the ministery , or propter usus civiles , for pious uses which concern the common-wealth , as the relief of the poor , &c. both uses may be best and plainlyest seen in christs practise , who when he bade judas dispatch , the rest thought , that because he bore the bag , that christs meaning was , either that he should he buy such things as were needful , that is , for their own use ; or else that he should give something to the poor , which is the second use , so that by the words of the disciples it appears , that those were the two uses of our saviours purse ; first , to provide things needful for themselves , and secondly to contribute to the necessities others , of these two uses we are now to speak severally . for the first use which concerns our selves , we must know , that here is a double extream to be avoided . . niggardlinesse , or parsimony . . profusenesse , or prodigality . . for the first of these . as a man may kill himself , and thereby become felo de se , and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , uncleannesse may be committed with a mans self ; so there may be furtum in se , theft against a mans self ; for as the preacher saith , there is one alone , &c. for whom do i labour , and bereave or defraud my self of good , quare defraudo animam meam ? 〈◊〉 is a fraud and theft committed against a mans self . s. james tells such men their doom . their rust shall be a witnesse against them , and shall eat their flesh , as it were fire : upon which place s. ambrose saith , esurentium est cibus &c. it is the bread of the hungry that grows mouldy by thee , and the drink of the thirsty that sowres by thee ; so that he is guilty of a double theft , against himself , and against the poor . of this man , by the consent of interpreters , 〈◊〉 the prophet hosea , when he saith , that he soweth to the winde , and reaps the whirlwinde , the stranger shall reap the fruit of his labours . the common plague of this sin , as the heathen man observed , is , that quod profunda hausit avaritia , when the prosound avarice of one , hath gathered much together , there shall come another , qui luxu pejore retundet , whose profuse vanity shall scatter it . and the hand of the lord is often upon such men , by disappointing them of their ends ; for wherea , their sparing is , either . that they may enjoy their riches in their latter dayes , when they are old , as the rich fool in the gospel , who said , soul , take thine ease , eat drink , and be merry , thou hast much goods laid up for many years , &c. god disappoints them , ( as it is in the next verse , this night they shall take away thy soul , and then whose shall all these things be , &c. or . that they may be kept therewith in the day of sicknesse : here likewise they fail of their ends , when they are in sponda languoris , upon their sick bed , they can have no comfort in their riches , their wealth cannot ease them of their pain , they grow worse and worse , and ofttimes though they spend all their money upon the physitians , as the woman that had the issue of blood , yet they are never the better , ( as the rabbins use to say ) they shall not shift from the sick mans pallet , to the bed of health : or . that they may leave great estates to their children : in this also god often crosses them , so that as elihu speakes , their children shall seek to please the poore : they shall be 〈◊〉 , as we see by common experience , that a prodigal son is usually the heir to a niggardly father . . the other extream , is profusenesse or prodigality . he that rightly uses his riches , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a steward , and his work a dispensation , but he that runs into this extream is a prodigal , and his work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wasting , he flings his money from him , as if he cared not for it , or were angry with it ; as seneca saith , ita se gerit , ac si iratus esset pecuniae , he behaves himself , as if he were fallen out with his money . as the inordinate desire of riches , began from that other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that lust mentioned in the foregoing commandment , so lightly it ends in the same , when men spend what is unjustly got , in lusts and pleasures , vain and sinful , and sometimes monstrous and unnatural . and herein the prodigal , as well as the covetous , is fur sui , a thief of his own ; for being profuse and prodigal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where he needs not , he steals from himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what he may need , he wastes and consumes himself in superfluities , so that at last he wants such things as are necessary . the philosopher observed , that they which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quick and eager in such things as concern themselves , and the satisfying their own lusts and pleasures , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dull and heavy in any thing that is good ; when any charitable or good work is offered to them , as the redeeming a captive , &c. they are very sparing and backward , though profuse and prodigal in other matters , as in a riotous supper . but as we must remember , that as justice , justice must be our condus , our layer up , so we must have a promus , a layer out too , and who that is , the heathen man tells us in that speech of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , temperance be thou my steward . and that to avoid this extream of prodigality , we must avoid that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whetstone of ryot , which is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vain glory , which if one can take away , he may know the compasse of his own 〈◊〉 , and so shall never fall into this sin . and although it be true which some may say , that how much soever they spend , yet they have enough , they are able to do it , though they do with the rich man in the gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fare deliciously every day , yet their abundance will not excuse them from riot , seeing they are but stewards , and must give accompt to god of what they have , and how they use it . the heathen man could say of those that spend profusely , because they have enough , that this is no reason , for ( saith he ) if you should allow your cook a bushel of salt , for the use of your house , and he by putting too much into the pot , should make the pottage too salt , if he should answer and say , he did it because he had enough , you would not be satisfied with such a foolish answer . no more will god , who hath given abundance to some men , be satisfied with their answer , that they spend riotously , and say they may do it , because they have enough . and if this be a sinne , in those that abound and have 〈◊〉 , much more grievous is the sin of them that spend above their ability , whereby they spend that which is another mans , and run themselves into debt , to the ruine of themselves , and those that depend upon them . now of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prodigality and excesse there are two degrees . . when they spend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseasonably , upon no just occasion , dayly , or oftener then needs , as the rich glutton , who fared deliciously every day . . when they spend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above their strength , which is , either above their means and faculties , further then their estate will beare , or else above their condition , ( though their estate will beare it ) of the former we have an instance in him that began to build 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a tower , which he was not able to finish , of the other in nabal , who though he were rich , yet it was above his condition to make a feast like a king , it is not lawful though a man be able , to live above his rank and condition , much lesse if his purse will not reach . therefore david prayed that his enemies table may become a 〈◊〉 to them , because by excesse it becomes a snare both to the soul and body , to the soul which will hereby , despumare in libidinem , wax wanton , and to the body by bringing diseases upon it for as 〈◊〉 saith , such shall 〈◊〉 at the last , when the flesh , and their body is consumed , and not onely to soul and body , but to the estate also which is hereby wasted and consumed . thus that speech of zophar is made good , though ( wealth , unjustly got ) be weet in the mouth , and the covetous hide it under his tongue : though it bee sweet in the getting , ( and we may adde , in the spending too ) yet it shall be bitter at the last ; though he swallow down riches , yet he shall vomit them up again , god shall cast them out of his belly , &c. and thus much for the first use of riches , which concerns our selves . . come we now to the second use of our outward estate , viz. that which concerns others . as we must provide for our selves , so we must give to the poor : we must sow to the spirit , and not spend all upon the flesh : and as we must drink out of our own well , so we must let our fountain run abroad . now a dayes men sow onely to the flesh ; though as we shewed before , this ground brings forth nothing but rottennesse and corruption ; meat is for the belly , and the belly for meat , but god will destroy both the belly and it . but we must sow to the spirit , if we would reap eternal happinesse . our saviours saying was , beatuis est dare quam accipere , it is a more blessed thing to give then to receive ; and this it seems was his common saying . those that are in want count it a blessed thing to receive , but he tells us , it is a more blessed thing to give ; and the apostle makes men rich by giving , being enriched in every thing to all bountifulnesse . to stir us up the better to this duty , it is expedient for us to know : . how we hold our riches , or how we come by them . . what we are to think of the poor . . for the first , we may see in deuteronomy . that men may know that all they have is from gods gift , god took order that they must acknowledge it by performing an homage to him . . the man must bring his basket with his first fruits , to the place where god should place his name , and the priest must take it and set it before the altar , and then he that brought it must say , a syrian ready to perish was my father , &c. he must acknowledge that god brought him out of egypt into that fruitful land , and that there was nothing in him or his progenitors , why god should deal so bountifully with him or them , and that in acknowledgement that he holds all he hath of god as lord paramount , he brings his first tenths as a token of his homage . . having brought his basket before the lords he must say , sustuli quod sanctum est de facultatibus , vers . i have taken out that which is hallowed ( viz. the fruits and first-fruits , &c. ) out of my substance , i have not spent it upon my self , but have taken it out , and given it , ad usus ecclesiasticos , for the levite ; and ad usus civiles , for the stranger , the fatherlesse , and poor , and that not as an arbitrary thing done of his own accord , but by necessity of duty , for he must say , he did it according to gods commandement . so that we see here , every man must confesse , . that all he hath is held of god , ex libera elemosyna , as free alms from his hands . . that there is a rent , a duty to be paid , which is a tenth at least , for holy uses , for the priest and levite , and the service of the altar , and after that a second tenth for the poor , and . that both are due by god command . . for the second point , what we are to conceive of the poor , the psalmist saith , that the man is blessed that judgeth wisely of the poor , men are apt to erre in their judgement of them , for the common conceit of them is , as of persons that concern us not . to rectifie our judgement , we must judge of them , as god judgeth , whose judgement we are sure can never be reversed . how is that ? as himself tels us in deuteronomy , he hath taken this order , that there shall ever be some poor in the land ; and there i command thee ( saith god ) ( it is not counsel or advice ) that thou open thy hand to thy brother , and to thy poor , and to thy needy in the land : so that the poor are appropriated to us , they are made nostri , ours : we cannot shake off this affixum , this hanger on , which god hath fastned upon us : and consequently he hath given strict precepts for their relief , . negative , non obsirmabis cor , thou shalt not harden thy heart against them , and nec claudes manus , nor shalt thou shut thine hand : we must neither be hard hearted , nor close fisted towards them , nay , there must not be an evil thought in our heart against them , 〈◊〉 they cry unto the lord against us , and it be sin to us , the wages whereof is death , as the apostle speaks . . affirmative , thou shalt open thy hand wide unto him , and shalt surely lend him sufficient for his need in that he wanteth . there is a double estate of the poor , some are so , that if any thing be lent , they can imploy it so that they can live thereby and pay it again . others are so impotent , that lending will not help them ; therefore god takes order for both , we must lend to the first , and give freely to the other . our saviour joyneth both together , give to him that asketh , and from him that would borrow turn thou not away . again , s. augustines counsel is , if we would have the word to fructifie in us , not to let thorns grow among the seed , but to 〈◊〉 the seed with a hedge of thorns , which is the proper use of them , and this is , when our riches are bestowed in works of mercy , or else we must inserere verbum spinis , 〈◊〉 upon these thorns , by relieving our poor brother . here is a science to be 〈◊〉 , we must open our hand and lend him , or if that will not serve , we must give him . thus we must graft , and then we may look for fruit in abundance . christ tells us , that god hath given us our talents to this purpose . negotiamini dum venio , occupy or trade therewith till i come ; we must imploy them for his advantage . now this occupying is , as himself saith in another place , by improving our talent , and laying of it out for the use of the hungry , the naked , and the sick , if wee expect the blessed reward from him : this is the best way of increase , and the surest way to binde him to reward us : for hee hath to this purpose made a new promise in the gospel , that what shall be done to the least of these his brethren , he will account it as done to himself . as for those that the wiseman speaks of , which have viscera crudelia , cruel bowels ( the mercies of the wicked are cruel , ) or as the apostle speaks , 〈◊〉 viscera , no bowels . or as saint john speaks , viscera clausa , close bowels shut up , so that no fruit of mercy comes from them ; the love of god abides not in them , 〈◊〉 can they expect any part of this reward . under the law god took special order to meet with this sin ; six years they were to plough and sow the land , and what should come of it , they were to gather in 〈◊〉 themselves ( the tenths both for the priest and poor still deducted ) but in the seventh year , they must let it lye , that the poor of the people may eat ; and so they were to do for the vineyards and olives . and when they did reap their fields , they were not wholly to reap the corners of their fields , nor to gather the gleanings of the harvest , &c. but must leave them for the poor and stranger . and by an argument a comparatis we may gather , that if when a man saw his brothers asse go astray , or any harm befall him , he must not passe by , but help him , much more must he help his brother , if any weaknesse befal him . nor because our own necessities must be regarded in the first place , for our direction in this case , we must know , that divines speak of a threefold necessity , which some reduce to two , including the third under the first . . necessitas naturae , the necessity of nature ; thus every man is to provide for himself food , apparel , house room , and such necessaries to sustain nature . . necessitas personae , personal necessity , which extends not onely to our selves , but to those also of our houshold , for which if a man provide not , the apostle saith , he is worse then an infidel . . the third is necessitas status & conditionis . when besides the former , we would have wherewithal to live according to our state and condition , and this consists not in indivisibili , in an indivisible point , but admits a great latitude according to the several ranks , callings , and conditions of men . thus if a man have l. he hath as much as will serve him in his condition , and yet if another hath l. he hath no more then will serve him in another condition . now when a man hath what is necessary in the two 〈◊〉 respects , then he must prefer the necessities of the poor , before his own in the third respect ; for then that precept of christ takes place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , give almes as much as yeu are able . * that is , when the two first necessities are served : for if there be necessity either of our nature or person , we are not then bound to give , but of the surplusage , which we have over and above , unlesse it be in case of extream necessity of our brother , or of the publick necessities of the church , ( our own necessity not being present or extream ) as those corinths commended by the apostle , who though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in deep poverty , yet they gave to their power , yea , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beyond their ability . chrysostome gives this reason why we should part with cur money , in works of mercy , because else , saith he , we do not love it : for though covetousnesse be the love of money , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they which are most covetous , have the most close bowels , and are most loth to part with it , yet he proves that they do not love it aright ; for the true love of a thing is not amor concupiscentiae , to desire a thing for our own use , as a man loves meats and drinks , but amor benevolentiae , when we love a thing for it self , desiring its good : for the true act of love , is velle ejus bonum , quod , vel quem amamus , to wish the good of that thing or person which we love ; and therefore if a man love his money , he wishes well to it , vt bene sit ei . now the well-being of every thing is , when it is so , as god hath appointed ; for the bene esse , the well being of every thing in the world is , ita esse ut deus ordinavit . therefore if any man do wish an esse to his money , in that order which god hath ordained , then he wisheth the good of it , and consequently loves it ; otherwise he wisheth the evil of it , and consequently loves it not . now gods ordinance is , that every thing that is good , should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sui diffusivum , of a communicative nature , diffusive of itself , and the end of money in special , is to be communicated , and so if we communicate it in a right manner , it attains the end for which it was ordained , and so we 〈◊〉 that we love it . 〈◊〉 a miserable case were we in , if the sun should not communicate his heat and light to us , but should keep it to it self ; or if the earth should keep in her fruits , and not yeeld the same to us ; we should say , this were contrary to their nature , and to the end for which they were made , and contrary to their well-being , as well as ours : and so it is contrary to the nature and end of money , to keep it to our selves , and not to communicate it to others . among many notes and signes of the church , it hath pleased god to make choice of this one , as an infallible signe that we are true members of it , if we communicate to the saints , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the apostle , communicating to the necessities of the saints . here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fellowship and communion . again , this vertue is called liberality , by the apostle ; because that when we are liberales , liberal and 〈◊〉 , we do liberare animam a vitiis , free our selves from vices . it is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ministry , because it is a service we owe to the saints , a debt or a rent we must pay to them . again , he cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a free gift , because it must be freely and readily given . now a dayes men give nothing freely , rather do ut des , or do ut facias , is in use , men give to those that shall give to them , or they give to them that shall do something for them , but this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a free gift , which the apostle requires : and 〈◊〉 he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a blessing ; because by doing thus , this fruit shall come , the poor shall blesse us , and god also shall blesse us . thus by all those several expressions of the apostle , it appears , that the use of riches , is to have them communicated ; and therefore if any do appropriate that to himself , which god would have common , he perverts the use of it . again , this use of communicating to others appears , in that good works are compared to seed , and doing good , to sowing . he that sows to the spirit , shall of the spirit reap life everlasting , saith the apostle . and sow in righteousnesse and reap in mercy , saith the prophet . 〈◊〉 parce seminat , parce metet , & qui seminat in multis benedictionibus , metet in multis benedictionibus ; he that sows sparingly , shall reap sparingly , and he that sows bountifully , shall reap bountifully . a man may so love his seed , that for pure love he lets it lye in his barn , till worms breed in it , and consume it ; and then he doth amando perdere , by loving lose it : therefore he doth truly love his seed , that doth projicere semen , cast his seed into the ground , which returns him fruit an hundred fold : this is truly amare semen , to love his seed . thus we see if the temporal blessings of god be seed ( as in truth they are ) there must be a casting of them away and a scattering of them , that we may receive them again with increase . and yet in this casting them we do not lose them , nor our right and interest in them , for when a man hath sowen an acre of ground , if one ask him , whose is that seed , he will not say it is the grounds , but his that sowed it : so if a man could be brought to this perswasion , that semen est serentis , non recipientis , that what is sowen in works of mercy , is his that sowes it , and not the grounds on which he sowes it , he would not sowe sparingly . thus we see the true state of riches , they are seed which must be sowen . now as the husbandman doth credere illud quod non 〈◊〉 , beleeve that which he sees not , that when he casts in one grain , and sees it rot , and though many showres and suns do fall upon it , yet at last he beleeves an autumn will come , and that he shall reap an ear for a 〈◊〉 ; so if god enlighten our eyes , and give us hearts credere quod non videmus , to beleeve what we do not yet see , we shall reap the fruit thereof , which shall be videre quod credimus , to see and enjoy what we beleeved ; and so we shall finde , that this seed of good works , though at present it seem to be lost , and cast away , yet it is serentis , it belongs still to the sower , and that an autumn or harvest will come , when it will return an hundred fold . and thus we see the wayes of just getting , by lawful means , without deceit or violence ; and when things are unjustly got , the necessity of restitution . we have seen also the right use of riches , both in regard of our selves , against prodigality and covetousnesse , the two extreams ; and also in respect of others , by bounty and liberality , and so we see what is forbidden or commanded in this commandment . chap. ix . that this commandment is spiritual . of covetousnesse : diverse reasons against it . the means to keep this commandment . . contentation . . to walk in our wayes , which that we may do . . we must have a lawful calling . . we must be perswaded that riches are gods gift . . we must live according to our means . . observe the rules for getting and using of riches . according to our former method , we must now show , as the third rule of extent requires , that this commandment is spiritual , and looks at the heart . christ saith , that thefts , covetousnesse , deceits , &c. come from the heart ; and so all unjust gettings being of affinity with them , come from the same fountain , which fountain must be stopt or damd up , if we will be observers of this commandment : and therefore the apostle mentions the corruption of the minde first , and then covetousnesse after , when men account gain godlinesse . if man had continued in the state of innocency , his desires both natural and oeconomical would have been ruled and guided by reason ; but by the losse of that estate , the minde or rational part , which should be guide of his actions is corrupted , whereupon his desires are irregular and immoderate , so that he comes appetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to desire fulnesse and 〈◊〉 . the belly hath an appetite beyond that wich is sufficient for it : and so by the corruption of the minde , the appetite is unruly , whereby we are disquieted by continual craving . this within us , like the daughters of the horseleech , cryes still , give give , bring bring , &c. against which there must be one within us , that saith , there is enough : to which end there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a self-sufficiency , or contentednesse of minde ; for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luxury or excesse , is the corruption of our nature , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or contentednesse , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the riches of our nature . but now where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , covetousnesse , or a desire of more , the apostle shews us how the case stands which such a heart . . that such men will be rich , this they resolve upon , and because it holds especially in evil things , that quod volumus , valde volumus , whatsoever we desire , we do earnestly desire and long after it , in so much that as solomon observed , even the slothful covet greedily all the day long , and what they desire they will get as quickly as they can : therefore such men will berich as soon as they can ; and then , as the wise man saith , he that makes haste to be rich , shall not be innocent : and an heritage though it be quickly got at the beginning , yet the end of it is not blessed . . that because of this greedy desire , they fall into diverse temptations : the devil sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a temptation , some round sum , or great gain which he offers them , and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare , wherein they are caught . he requires some small thing of them , nothing but a false asseveration , a few words , or a false oath , or with the unjust steward , onely a dash of a pen to set down for ; thus the bait is laid to draw them into the snare . . that god seeing them thus resolved and willing to be catcht , he 〈◊〉 them fall into the snare , in his just judgement , as a punishment of their inordinate desire of 〈◊〉 , and 〈◊〉 inflicts further punishments , as that of the preacher , he that loves money , shall not be satisfied with it ; the reason whereof is , because the minde cannot be satisfied with any thing but god. and then from many desires , vers . . the covetous man falls into many cares ; for when goods increase , they are increased that eat them , and what good comes to the owners thereof , but the beholding of it with their eyes ; so that as his desires encrease , so do his cares , as we see in the rich fool , quid edam ? quid bibam ? quid induam ? what shall i eat ? what shall i 〈◊〉 ? what shall i put on ? or if he be rich , then his care is , quid faciam ? what shall i do ? i have not barns enough ; rich , but not rich to use it . . besides this , he adds , that ( being thus distracted with worldly cares ) such men shall erre from the faith , not onely by falling into damnable errours , but by not beleeving , nor regarding either the promises or threatnings , or the commandments of god. this was the punishment of judas , who because he was covetous and defrauded his master , for , fur erat & loculos 〈◊〉 , 〈◊〉 was a thief and bore the bag , therefore , as we 〈◊〉 afterwards , he came to make so little account of christ , or of the doctrine which he preacht , that to shew he beleeved it not , he sold his 〈◊〉 for thirty pieces . . and from this which is very heavy , such men fall further , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into destruction and perdition . . into destruction of the substance they have got . the prophet zachary speaks of a flying book , wherein were written the curses of god , which should enter into the house of the thief , and the swearer that swears falsly , and should consume the houses with the timber and stones thereof , so that no good 〈◊〉 shall come of what is unjustly gotten . and therefore the 〈◊〉 man could say , if you would have your chest full of 〈◊〉 , and would have them to continue with you , see that you get them well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever is unjustly brought into the house , hath no safety or sure footing , either god will take it from them , and as zophar saith , they shall vomit it up again ; or else he will take them from it , by shortening their dayes , non dimidiabunt dies suos , they shall not live out half their dayes . dies deiveniet tanquam fur , nulli autem it a 〈◊〉 fur , ut furi , the 〈◊〉 of the lord will come suddenly as a thief , but to none so like a thief , as to the thief . but this is not all , for . they shall fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into perdition of the soul too . at the last day , they must hear that sentence , go ye cursed into everlasting 〈◊〉 , &c. such as have 〈◊〉 taken any thing from others , non controvertitur de iis , there shall be no question of them , but they must go into perdition , and therefore they are not mentioned , nor is there any plea or excuse for them . as for those that have not given to others , they plead for themselves , and their plea is answered , non dedist is , you have not given to me , saith christ , because you gave not to my brethren : but for 〈◊〉 , such as taken from others , by fraud or violence , there is no question made of them . 〈◊〉 they shall 〈◊〉 that true which the prophet speaks , they have 〈◊〉 themselves for an 〈◊〉 of barley , and a piece of bread : they have gained a handful of 〈◊〉 , and have lost the kingdom of heaven ; they will then finde , that it will advantage them nothing , to win the whole world , and to lose their souls . and because the 〈◊〉 man compare , the 〈◊〉 mans desires to hell , as if they were insatiable and would hold as much as hell , and as if there were an affinity and just adequation between them and hell ; therefore like must go to like , hell is the place prepared for them ; for the apostle 〈◊〉 down this conclusion , that no thief , nor covetous man , nor 〈◊〉 〈◊〉 〈◊〉 the kingdom of god. we come now according to the fourth rule , to the means and helps we must use for the 〈◊〉 this commandment . and because covetousnesse , which is the root of all , is in the heart , therefore to 〈◊〉 it and pluck it up by the roots , . we must labour for a contented minde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let your conversation be 〈◊〉 〈◊〉 ; how is that ? in the next words it follows , and be content with those things you have , that is , when a man , for his personal and natural necessity , hath that which is sufficient , he must rest and be contented therewith ; and for the supply of what is necessary for his estate and degree , which admits a great deal of latitude , and hath not his medium , in indivisibili , consists not in an indivisible point , he must 〈◊〉 trouble himself with anxious cares , but must cast himself upon god ; yet he may lawfully take what god in his ordinary providence shall cast upon him by lawful means : but if he have not this , if he have what is necessary in the former respects , he must be content . when a man is not contented , there comes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dividing and disquieting of the soul , and then he distrusts the providence of god , whereas , s. peter out of the psalm tells us , that the righteous cast their care upon him , because he careth for them : they have this perswasion , that god will not let them want ( they using lawful means and relying upon him ) yea , that the very lions shall rather want then they . it is true , paul allows men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , providence and industry , for procuring necessaries for their nature and person , and they that want this care , he saith are worse then infidels , and have denied the faith . but there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , providence , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anxious care , for the one doth not possesse and take up the soul , but leaves the heart wholly to god , and may consist with prayer to him ; but the other takes up all , or most of the heart , so that one cannot attend to prayer , and other duties of gods worship , as we see in ezekiels hearers , who when worldly cares took up their hearts , regarded not the exercises of religion , as the word preached to them ; insomuch , that the prophet taxes them , that with their mouths they made feasts , but their heart ran after covetousnesse , so that do what he could , he could not draw them from it . the prophet hosea saith of such , that cor eorum 〈◊〉 est , their heart 〈◊〉 divided , viz. between god and the world , so that through their worldly desires and cares , joyned with distrust of god , when they come to present themselves before god , he cannot have it whole and entire , nay , many times the world takes it up wholly , so that god can have no part : therefore to prevent and avoid this , contentednesse , resting upon gods providence , not excluding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the first thing . . the second thing is laid down by the psalmist . blessed is the man that feareth the lord , and walketh in his wayes . this is when a man so looks up to god , that he also uses lawful means , and walks in those wayes which god allows : and this includes in it diverse things . . he must set himself in a lawful calling , he must eat his bread , either in the care and study of the minde , or in the sweat of his brows ; either jure manus , or jure oculi , by the labour of his hands , in bodily works , or of his eyes , by reading and study . s. paul saith , that those that live idlely , live altogether out of order , and such he would have to be avoided ; and therefore this is certain , that every man must keep himself in an honest calling . . being setled in a lawful calling , he must stand thus resolved : first , he must 〈◊〉 not to be chargeable to others ; and secondly , not onely so , but also to be helpful and beneficial to others , if god please to enable him . now to attain this , he must be perswaded , that as god will have some to be poor , so it is he that maketh rich , and that whosoever would have divitias sine verme , riches without cares and sorrows , as s. augustine saith , must be perswaded , that riches are the gift of god ; and that whomsoever god would have to be rich , he would have them use onely lawful and direct means for the attaining of them , that is , to do nothing , but according to the strict rule of gods will , for the attaining of them . those that keep to this rule , we shall finde that god hath extraordinarily blest them , we may see it in isaac , god blest him strangely , so that he made him feared of the philistims ; and so it s said of jacob , that his rightcousnesse in his service to laban would answer for him , vers . . and that he increased exceedingly in cattel and servants . &c. and although , as himself confessed , with his staff he came over jordan , yet when he went back , god had increased him to two great bands , &c. thus god will have some rich , and these are divites dei , gods rich men , rich indeed , such as use onely lawful means . and there are others that shall not grow up , god will have them poor , they shall not have isaacs increase , but their labours shall be 〈◊〉 no further then god sees needful for them . again , there are some evil men that grow rich , but withall god adds sorrows with their riches . but benedictio dei ditat , saith solomon , the blessing of the lord makes rich , and he adds no sorrow with it . this is the difference between those that are gods rich men and others . the heathen man divided riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are got by violence , and such as are the gift of god , and he saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as come by the gift of god are far the better . there are some that would come by them by evil means : and though they use what means they can , as balaam did , yet they cannot be rich , who , when all came to all , he could get nothing , but lingring after 〈◊〉 of preferment , at length lost his 〈◊〉 : and so judas , though he stole out of the bag , and sold his master , yet it prospered not with him , it brought him to the halter . and we see daily , that witches and sorcerers though they give their souls to the devil for riches yet not one among them proves rich ; and if any get wealth by unjust means , this is not the gift of god , but onely by his permission . thus god will have some rich and some poor , that the one , being poor in spirit , may wear the crown of patience ; the other , being rich in good works , may wear the crown of bounty . every man therefore must stand thus perswaded , if god will have me to be rich , he will so blesse me by lawful means , that i shall be rich : 〈◊〉 not , he must say as david did concerning the kingdom , here i am , let him do what seemeth good in his own eyes : and with s. paul , he must learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be content in every condition , he had learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to suffer need , &c. and to be content therewith , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to abound , and in every condition to behave himself , as one submitting to the will of god. this indifferency every one must labour for , and to stand so affected , that acknowledging riches are 〈◊〉 god , and that both states and conditions , viz. of riches and poverty , are from god , he can be content with either . if god exalt him , he will blesse him : if he will not , he can say , i can suffer want . and he that is not thus perswaded , and resolved , god usually punishes him , either by letting him fall into covetousnesse , and then , dum semper metuit ne indigeat , indiget , whilst he is continually afraid he should want , he is in want , and so is punisht with the evil he fears : or else , as the wise man observes , strangers are filled with his wealth : and this strange judgement god brings upon it , that it thrives not with him , it decayes and melts away , no man knows how , nor can any give a reason of it , and sometimes when his bags are full , and his barns too , he dieth , and cannot enjoy what he hath so carefully 〈◊〉 up . . in the next place , being setled in a calling , and brought to this resolution , he 〈◊〉 take away the whetstone which sharpens the edge of mens desires after riches , viz. living after too high a sayl : and as s. paul exhorts , he must live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 and justly . first he must keep within his measure and scantling , by living soberly , and then he shall live justly ; for justice is alwayes wrackt and stretcht , if sobriety be broken . if a man be brought under the power of his 〈◊〉 , that he must have such meat , and such apparel , then he must have money to provide such things , and if it cannot be gotten by direct means , then justice must be wracked to obtain it by indirect ; and 〈◊〉 this is another rule which he must set down , he must sobrie 〈◊〉 , live soberly , that he may live 〈◊〉 , righteously , he must be a note too low rather then a note too high . chap. x. rules to be observed , . in just getting : . by donation . . by industry . . by contracts , wherein must be considered , . the need we have of the thing sold. . the use . three degrees of a just price . . pium. . moderatum . . rigidum . . in just using , wherein are rules . . concerning our selves , . for preserving our estate . . for laying it out . . concerning others , giving . to god , from whom we receive all . . to the poor . rules for the measure and manner of giving . motives to stir 〈◊〉 up to give to the poor . of procuring the keeping of this commandment by others . vvhen a man is thus affected and prepared , then there are other rules to be observed , both for the getting , and using of riches , as we shewed before . . for getting by gift or donation , as 〈◊〉 , gifts , or inheritances , the rule of the world is , i will take what i can get , or what any will give ; but this is an evil rule : for i must not desire to take of every man , but 〈◊〉 mercedem , or debitum ; where i have done good offices , and deserved well of their 〈◊〉 . we see the practise of abraham , who though he might reasonably have taken a good booty of the king of sodom , yet he would not take a shoe-latchet of him , lest he should say , he had made 〈◊〉 rich : and when the field of ephron was offered him for nothing , yet he would pay for it ; so that it cost him four hundred shekels . and in after times we read , 〈◊〉 refused great offers from 〈◊〉 the syrian ; and when he had a lodging provided by the shunamite , he studied to requite it . curtesies and gifts 〈◊〉 not be received of every one , but there must be a choice made , and discretion used . s. paul , because he had a good 〈◊〉 of the philippians , received a gift of them , but of no other church : and lydia intreats , if ye have judged me to be faithful , come into my house . we must therefore make choice of those , to whom we must be bound ; the 〈◊〉 would have not onely beneficium , a benefit received , but judicium also , he would know from whom ; for some are like him the son of syrach speaks of , that open their mouth like a town cryer , to day they 〈◊〉 , and to morrow they will ask it again . . for getting by industry . . a man must be faithful in that he undertakes , when he expects any thing for his pains . s. john gives 〈◊〉 a good commendation , for dealing faithfully ; and of jacob it is said , that he did his service faithfully with all his power ; and those that that were to partake of the holy things , were to approve their fidelity : this is the first thing . . the second is a branch of sobriety , to be content with ones wages , as s. john the baptist answered the souldiers ; he must not be like him in the parable , whose eye was evil , that was discontented , because he had not more then another labourer . he that repines , and thinks he hath not enough , will be unfaithful in his work , and not go on with it ; like those murmuring israelites , that murmured in the wildernesse , and 〈◊〉 they were in egypt , by the fleshpots again . . for getting by contracts . we laid down diverse rules before , concerning the adequation of the price to the value of the thing contracted for . to which we may adde some other things considerable in the prizing of things . . 〈◊〉 need of the thing , for it is not onely the intrinsecal worth , but the need of it also , which makes it valuable ; for as s. augustine saith , unus panis , one loaf of bread is worth twenty flyes and one field better then a great company of mice , not in respect of their nature by creation , for living creatures are more noble and of more worth then things inanimate but in regard of the need we have of them ; for thus sometimes a good horse is more esteemed , then an unprofitable man , because there is more need of the one , then of the other . . to the need they adde the use , for if a thing be fit for our purpose , if it be durable , if it have manifold uses , this increases the price . now , because the want of things is varied many wayes , therefore the price is varied accordingly . as in regard of the place , thus in the middle of the land , sea fish is dearer , then neer the sea . so in regard of the time , as corn presently before harvest is dearer , because every man is to look to the getting in of his corn ; and the longer from harvest , the cheaper it is . so also the scarcity of a thing may increase the price , because there are but few that have it to sell ; as also utentium inopia , the scarcity of such as use it , when there are but few that will use it , and great pains is taken to make it , this makes the price uncertain . the need of a thing being uncertain , makes the price uncertain , so that it consists not in termino indivisibli , in an indivisible point . and then further , a mans charges which he is at , and the damage he sustains for the getting of it , and his care for the keeping of it , and his labour to polish and trim it , and the danger he passes thorow in attaining it , these are all valuable : but now , what a mans pains is , and what cost he is at , is not easily known . and therefore because this justitia contractuum , this justice and equity in bargaining cannot easily be brought under certain rules , because men will take too much liberty for their own gain and profit , we must avoid the extreams , and labour to 〈◊〉 the medium , or the mean price , and here it is best sumere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take the mean or middle , with some breadth or latitude ; so if a man in bargaining , set himself to come just to the middle point ( for the price ) though he misse a little , he is not therefore unjust . if he decline the extream , before he attain the medium , the point he argues at , till he be better informed , or have learned otherwise , he is not therefore to be censured , as unjust . this medium , is that which they call justum pretium , a just price or value , which as i said , admits a latitude , for of this they make three sorts or degrees . . pium pretium , an easy rate , as when for publick uses either civil or ecclesiasticall , we part with a thing at a lower rate , then we could sell it for . . moderatum , the moderate price , when there is a moderate proportion between the thing and the price , when the thing is worth so much ( as we use to say ) to a brother . . rigidum , the rigorous price , when the utmost value is stood upon ; as one would seh ( as we use to say ) to a jew , and above which if we should go , it were 〈◊〉 injustice . so long as one exceeds not any of these degrees , it cannot be said , he is unjust , but yet the safest course is , to come as 〈◊〉 as we can to the medium , the middle or mean price , and for our better direction herein , all circumstances are to be considered , as we see under the law , when god gave rules for sale of cattel , oflands , houses , unclean 〈◊〉 , tythes , &c. in all these cases he takes order , that the value of the thing be given for it , and 〈◊〉 partem , a fifth part more for the gain . and before that , under the law of nature , we see , that when joseph bought all the lands of the egyptians , he 〈◊〉 a 〈◊〉 part of the encrease for pharaoh , when he gave them seed to sowe their ground . so also in point of equity , length of time is to be considered in the price ; when any land was to be sold , they were to reckon till the yeer of jubilee , and according as it was neerer , or further off , so the price was to be lessened , or increased : and thus , according as a thing is more or lesse durable , or which must seldom or often be renewed , so is the price to be set . as for merchants , because of the danger and hazard they run , in venturing their goods , and sometimes their lives too , and because their 〈◊〉 are great , &c. therefore a greater proportion of increase by way trade , is to be allowed them , then unto others . . for restitution there need no more to be added , then is said before . if any thing be unlawfully gotten , it must of necessity be restored . if it be debt we owe , we must not sleep till it be paid , or if we cannot presently pay it , we must say with him in the gospel , have patience with me , and get a longer day , if the thing we have be none of ours ( though we have strength to keep it ) we must not withhold it from the owner . and these are rules to be observed in the getting of wealth . . in the next place , these rules are to be considered which are for the use of it , both for preserving of it , and for laying out . . for the preserving of it , solomons rule is , that every man should know his own estate , and the estate of his cattel , &c. and that he should not commit all to the trust of others ; for as they say , the masters eye makes the horse fat , and his steps the ground ; and he gives a reason in the 〈◊〉 verse , 〈◊〉 non sunt 〈◊〉 , riches are not for ever , as they will not fly into a mans mouth , so if he look 〈◊〉 to them , they will fly away . and as he must take care himself , so secondly , he must not by superfluous courses diminish them ; but remember that rule of christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , buy what is necessary , and what there is use of , not with esan , to sell a birthright for a messe of pottage , he might have taught his belly better manners . . for the use in laying out our riches . . concerning our selves : this is christs rule , gather all that is left , that nothing be lost , there must be nothing wasted . under the law , when they came before the lord , after the third years tithe paid , they were to make protestation before the lord among other 〈◊〉 , that 〈◊〉 had not spent or wasted any part of it upon themselves , or suffered it to perish by evil looking to , ctc. the kites , the 〈◊〉 , and vultures have not devoured it ; for as one saith , the prodigal mans goods , are laid up in rocks , and high trees , where 〈◊〉 〈◊〉 vultures and ravens can come at them . to prevent which waste , god gave the israelites a law , bake what you will bake to day , and seeth what you will seeth , and what 〈◊〉 , keep till the morning . as there must be a sanctus bonifacius , a saint getter , so there must be a sanctus servatius , a saint saver : there must be a good saver , a good getter , and a good keeper . if you have bonum servatium , a good saver , you shall have bonum bonifacium , a good getter . they are the words of luther , on those words , look what you left of what was baked on the sixth day , lay up for the seventh . the rabbins say , that if a man do not gather in vespere sabbati , on the evening of the sabbath , he shall esurire in sabbato , be hungry on the sabbath day . and when we have thus done , we must observe that other rule mentioned by christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man must sit down and reckon what his estate will reach too , and 〈◊〉 our layings out accordingly : and then that we observe that rule of the heathen ( implied in that of christ ) that our condus be fortior promo , and promus debilior condo , that our layer up be stronger , then our layer out ; for if it be weaker , then our estate will go out too fast , and then a man shall not sufficere rebus suis , have sufficient for his own affairs , nor shall resejus , his estate , sufficere sibi , be sufficient for himself , and then he will break the rules of justice to supply his wants . . for that other use in laying out , which concerns others , we see , that a man must judge wisely of the poor , and that some poor are appropriated to us , and that we are in respect of our goods , but negotiatores , stewards that must give account of them . we receive all from god , and consequently there is a rent charge , which we must pay out of them , juxt a benedictionem domini , as the lord hath blessed us , and by acknowledging ( as before ) that there is nothing in us , or our progenitors , why god should deal so liberally with us , and that therefore we owe an homage to him out of our estate , which we must perform . we must remember that charity doth not onely not seek her own , but giveth to others , and is bountiful ; and the apostle makes an opposition between stealing , and labouring to have wherewith to give to others that need , to shew that the poor must be alwayes in our minde , and that every one must say , i work for them , as well as for my self . david speaking of the materials for the temple , saith to god , quod de manu tua accepimus , damus tibi , what we have received of thy hand , we do return to thee again : he saith not with judas , ad quid perditio hac ? to what end is this wast . we must give then , and that of the best : god took order , that nothing which was maimed , or blinde , or that had any deformity , should be offered to him : and solomon exhorts to honour god with our substance , and with the first fruits of all our increase . on the contrary , if a man detain any thing due to god , god calls it a spoyling or robbing of him , and saith , that such are cursed with a curse . therefore s. augustine tells us , that date , & dabitur , give , and it shall be given you , are brethren . in particular the rules of giving to the poor . . because , as we shewed formerly , it is a sin not to give , therefore every one must give , except he himself be in extream necessity ; out of which case every man must give somewhat , according to his ability . the reason is given by the apostle , every man shall be accepted according to that which he hath , and not according to that which he hath not . the widows two mites are accepted , and she greatly commended by our saviour : and he that gives a cup of cold water in christs name : shall not want his reward . giving in some cases , and lending in other , are both enjoyned by our saviour : and we have rules prescribed for the measure . those beleevers in the acts , gave to every one , as they had need , they had respect to the necessity of the party ; they were not like the prodigal , of whom the heathen said , that he fared the worse for his luxury . alms should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chast virgins ; but they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , harlots , when they are prostituted without regard to the person . neither as the apostle saith , must men so give , that others may have , and themselves want , that others may finde case , and themselves disease ; like those that have the passio diabetica , who can hold nothing , but give promiscuously to any so long as they are able , for by this means , their liberality doth perire liberalitate perish with liberality . . as for the measure , so also for the manner god gives rules ; as , that we give freely , god doth not love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not one that gives of necessitie , but a cheerful giver : charity must not be wrung out of us . as we must not give promiscuously , but use discretion , so we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not search too curiously after the party , nor 〈◊〉 or weigh too much their worthinesse ; for as the heathen said , we must give not homini , to this man , but humanitati , to mankinde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fellow feeling compassion is due to nature , and to the law we must give our approbation . . another rule is given by the wise man , say not to thy neighbour , go and come again , and to morrow i will give thee , when thou hast it by thee : we must give presently , lest we be like him that s. ambrose reproves , qui pauperi dabit potum cum acidum , panem cum mucidum , who will give the poor his drink when it is sowre , and his bread , when it is musty . these are the rules 〈◊〉 which we must be guided in giving , and by thus doing , as the psalmist saith , a man shall be sure to eat the labour of his hands . the lord will keep him in his sicknesse , he will be his physitian , and his seed shall not want . neither shall he receive onely corporal blessings , but by this means he shall abrumpere peccata , break off his sins . for when a man findes his bowels open to the poor , it is a good signe and symptome of gods mercy and forgivenesse to him . when cornelius gave alms , his calling was neer . our saviour saith , give alms and all things shall be clean 〈◊〉 you , speaking of ceremonial cleannesse under the law : and s. james saith , this is a part of that moral purity required under the gospel , for pure religion and undefiled before god , is to visit the fatherlesse and widows in adversity , &c. besides all this , we shall hereby as the apostle saith , lay up a good foundation against the time to come , when we shall be called to give an account of our stewardship ; for this is that which will come in rationem , to be accounted for at the last day , the relieving or not relieving of christ in his members : i was hungry , and ye fed me , or fed me not , saith christ. in the 〈◊〉 of the talents , the lord asks the unprofitable servant , why he gave not his money to the exchangers . s. ambrose on that place , asks who be those 〈◊〉 , those money changers ? and he findes at last , that pauperes are campsores , the poor be those money changers . and therefore he saith , if a man be to go into another countrey , where he shall need money , if he be in danger of thieves and robbers by the way , or if his money will not be currant in the place whither he is to go , he goes to the exchanger , delivers him his money , and takes a bill of his hand , which he carries with him , and so he fears neither robbers by the way , who he is sure will not rob him of a piece of paper , nor that he shall want currant money in the place he goes to : so saith he , is the case of every man in this life , he is travelling to his heavenly countrey , and therefore he should do like a traveller , who will neither load himself with that which may endanger his life , nor will passe for currant in the place to which he goes , but will so lay it out here , that he may receive it there . now , as job speaks , we came naked out of our mothers womb : and as the apostle saith , we brought nothing into this world , and it is certain we can carry nothing out of it , for if we would , we are sure to be stript of all as we go . the proud are robbed , saith the psalmist , they have slept their sleep , and when they awake in the morning , they finde nothing in their hands . and then secondly , if a man could carry any thing in his hand , yet it is not gold and silver that will serve there , it will not be currant in an other world . therefore the best couse is , in our passage hence , to make friends of the temporal mammon , to deliver it here , that we may receive the worth of it there . and this is , as ambrose speaks , to be dives in libro sigillato , rich in the sealed book ; as 〈◊〉 was , whose alms came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into gods book of remembrance . this is the committing of our wealth here to christs factors and exchangers , the poor , for whom he himself is surety : what ye do to them , saith christ , ye do to me , i will make it good : he gives us his bill for it , which is the very gospel , the word of god , which cannot fail , wherein he hath promised , that not a cup of cold water , but shall be returned . this is our warrant for delivering here , and receiving it there . the heathen man said , that works of mercy do swim out with us ; and the scripture saith , that the just , when they rest from their labours , opera eorum 〈◊〉 〈◊〉 , their works shall follow them ; for when as others are like him that dreams of a great dinner , but when awakes , he is hungry : they that are rich in these works shall be surely rewarded , their works shall be accounted to them : to them shall be said , come ye blessed of my father , &c. 〈◊〉 conclude , he that follows after righteousnesse , by just dealing , both in getting and restoring , and after mercy , in using of his 〈◊〉 , he shall finde life , and righteousnesse , and honour and 〈◊〉 hereafter in the world to come . the last thing to be touched is according to the sixth rule , to procure the keeping of this precept in others , the psalmist makes it a sin , not onely furare to steal , but currere cumfure , to run with a thief ; and solomon saith , that he that is partner with a thief , destroyeth his own soul , therefore we must not communicate with others in this sin . and not onely must we observe this in the negative part , but also in the affirmative , we must draw others from the breach of the precept , as the psalmist , who exhorts others , not to trust in oppression and robbery , and if riches increase , that they set not their hearts upon them . the like doth solomon , when he saith , that bread of deceit is sweet to a man , but afterward his mouth is filled with gravel , and therefore he warneth every one , not to let mercy and truth forsake him , so he shall have favour in the sight of god and man. thus to avoid this sin of theft both in themselves and others , hath been the practise and endeavour of the saints in all ages . the exposition of the ninth commandement . chap. i. the words expounded . what is meant by ( non respondebis ) in the original . addit . about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere . what by ( witnesse . ) four witnesses . . god. . the conscience . . men and angels . . the creatures . what is meant by ( false , ) what by ( contra , against ) what by proximum , neighbour . ) the coherence and dependance of this commandement . the scope and use of it . . in respect of god. . of the church . . of the common wealth . . of private persons . exod. . . thou shalt not bear false witnesse against thy neighbour . for the exposition of this commandement we must have recourse to those places of scripture , where the sin here forbidden is prohibited , and the duties here implyed , are commanded , as in the old testament , to levit. . . , . ye shall not lye one to another : and , thou shalt not go up and down as a tale bearer among thy people . and , thou shalt not hate thy brother in thy heart , &c. and to zach. . , . speak ye every man the truth to his neighbour : and , love no false oath . and in the new testament , to matth. . , , . out of the abundance of the heart the mouth speaketh , for a good man out of the good treasures of his heart bringeth forth good things , &c. and to ephes. . . where we have both parts of this commandement . the negative , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cast off lying ; and then in the next words , the affirmative , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. speak every man the truth to his neighbour . first , to make plain the words , and the meaning of them . this commandement is not delivered in one word , as some of the others , but consists of divers words , which rendred according to the hebrew run thus , non respondebis testimonium falsum , super vicinum tuum , thou shalt not answer a false testimony concerning thy neighbour . the words non respondebis , thou 〈◊〉 not answer , must be understood according to the hebrew 〈◊〉 ; in which , to answer is ( to speak ) whether there be any question asked or no. so the evangelists often begin a story , thus , jesus answered and said , though no man spake to him , nor demanded any thing of him . so that by answering is not meant onely , speaking the truth when it is demanded , but also to speak truth 〈◊〉 we speak , though no question be asked of us . for the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 〈◊〉 to speak or utter ones minde , and therefore we finde it used to expresse singing , as in exod. . . where moses saith he heard vocem cantantium , the voice of them that sung , 〈◊〉 the same word is used , so that it signifies to speak , either by way of question , or answer , or otherwise . although it be true , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie generally to speak , and so is often rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondeo ; and though all contained under the general signification may be reduced hither , yet it is more probable , that literally and properly in this place the word is strictly taken for answering , because the custome was among the jews , that the judges did adjure the witnesses , by the name of god to speak the truth , to which the witnesses made answer ? and therefore whereas we reade , levit. . . if a soul sin and hear the voyce of swearing , and be a witnesse , &c , the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by the greck 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and 〈◊〉 the voyce of one adjuring , &c. as referring to the adjuration of the judge , to which the 〈◊〉 was to answer . so also guilty persons or such as were accused , were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be 〈◊〉 , as we see in the example of achan adjured by joshua , and of our saviour adjured by the high priest. the form of such adjurations was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , give glory to god , as in that place of josh. and john . . or in other words equivalent , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i adjure thee to speak the truth to me in the name of the lord , kings . . the next word is , witnesse . thou shalt not bear false witnesse , &c. which we 〈◊〉 applyed four wayes in scripture . . to the great and chief witnesse , god himself . when 〈◊〉 was 〈◊〉 accused by his friends , he appeals to this 〈◊〉 , ecce testis meus est in coel. s , 〈◊〉 my witnesse is in heaven ; and s. john saith , there are three that bear witnesse in heaven , the 〈◊〉 , the word , and the spirit , every person in the deity is a 〈◊〉 of the truth , and 〈◊〉 witnesses we have of our thoughts , words , and 〈◊〉 , whether they be 〈◊〉 or evil . these are true and faithful 〈◊〉 , god is often stiled the god of 〈◊〉 , and 〈◊〉 is called that true and faithful witnesse , yea , truth it 〈◊〉 ; and the holy ghost is spiritus veritatis , the spirit of truth . these are the witnesses , with whose testimony we must 〈◊〉 our selves : this must be our comfort , 〈◊〉 our praise is not of men , but of god , who onely can judge of the sincerity 〈◊〉 our 〈◊〉 . 〈◊〉 men may often be applauded by the wicked , when a good man shall be slighted ; 〈◊〉 such 〈◊〉 shall not stand a man in stead ; it is not the 〈◊〉 of 〈◊〉 that makes one praise worthy , nay , it 〈◊〉 a great judgement , to be well spoken of and 〈◊〉 by wicked men . wo be to you , saith christ , when all men shall 〈◊〉 well of you . qui laudatur ab hominibus vituperante deo 〈◊〉 salvabitur ab hominibus damnante 〈◊〉 , he that is praised by men when god abhors him , shall not be saved by men when god condemns him : he is not a jew that is one out wardly , but he that is one inwardly . whose praise is not of 〈◊〉 , but of god. therefore the apostle , when the 〈◊〉 past rash judgement upon him , tels them , 〈◊〉 pro minimo 〈◊〉 , &c. it is a small matter for me to be judged of you , 〈◊〉 that 〈◊〉 me is the lord. . now 〈◊〉 this great witnesse , in the second place cometh 〈◊〉 witnesse which the apostle 〈◊〉 of , rom. . . attestante ipsis conscientia , their conscience bearing them witnesse : and rom. . . i 〈◊〉 the truth in christ , my conscience also bearing me 〈◊〉 . of 〈◊〉 the heathen man said that it is 〈◊〉 testis , as a thousand witnesses , because it is the knowledge of our selves , and of our own 〈◊〉 , and 〈◊〉 he 〈◊〉 him miserum , miserable , qui contemnit 〈◊〉 testem , that despiseth this witnesse : for 〈◊〉 that regards not the testimony of his own conscience , will not 〈◊〉 〈◊〉 of this commandement , in bearing 〈◊〉 witnesse against his brother ; and when men 〈◊〉 not to the voice of their conscience , it is the beginning of all apostasie both in faith and practice ; and therefore the apostle saith , that the wrath of god is 〈◊〉 from heaven against all such as suppresse or smother the truth in unrightcousnesse . 〈◊〉 when men have a wicked affection or inclination to any sinful act , and though their consciences speak unto them and tell them , this they ought not to do , and they will not hearken unto it , then they detain the truth in unrighteousnesse , for they suppresse and keep down the truth as a prisoner , which would shine forth in their hearts : for 〈◊〉 the heathen man said , the foundation of gods justice begins here , when he speaks in the hearts and consciences of men , and they will notwithstanding do the contrary , for this moves god to leave them to themselves ; and as s. paul saith , to give them over to strong delusions , that they may believe lies . and though this witnesse be great , yet god is greater then our consciences , as s. paul and s. john say ; and therefore s. paul saith , that though our hearts acquit us , yet are we not thereby justified : men do often dream strange things of themselves , and are deceived in their judgement and purposes , for the heart of man ( as the prophet speaks ) is deceitful above all things , and therefore when our consciences come to be 〈◊〉 up , coram magno judice , before that great judge , it will appear , that in many things we have been mistaken , which made s. paul say , that though he knew nothing by himself , yet was he not thereby justified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he that judgeth me ( saith he ) is the lord. 〈◊〉 we give to conscience the second place . . because god doth not now speak from heaven , and a mans conscience may be seared , that it will not speak , and when it speaks , it speaks onely to a mans self , and cannot be heard by others : therefore a third witnesse is requisite , which is , that one man bear witnesse to another . vos est is mihi testes , saith joshua to the people , ye are my witnesses , that ye have chosen the lord to serve him , and they said , sumus testes , we are witnesses . and concerning this kinde of testimony is this commandement specially given , that the truth may be established by witnesses , 〈◊〉 which this 〈◊〉 was made , that in the mouth of two or three witnesses , every truth should be established ; he that is worthy of death must be convict by two or three witnesses , but at the mouth of one witnesse he shall not dye . and the hands of the witnesses must be first upon him to put him to death . . 〈◊〉 all these , there is a fourth witnesse , viz. the dumb and livelesse creature . when joshua had made a covenant with the people , he took a great stone and pitched it under an oak , saying , behold this stone shall be a witnesse unto us , &c. there is the witnesse of a stone : and the prophet 〈◊〉 saith , that the stone in the wall shall cry out , and the beam out of the timber shall answer it , and shall testifie against men for their covetousnesse and oppression ; here is the witnesse of a piece of wood . s. james saith , the rust and canker of their gold and silver shall be a witnesse against the rich men of those times : here gold and silver bear witnesse . all which shew , that because man is unfaithful , therefore recourse must be had to other creatures to be witnesses against him . thus moses begins his song , and esay his prophesie , with hear o heavens , and give ear o earth , &c. and the prophet micah , his plea with the people , hear o mountains the lords controversie ; and this counsel was taken , either because no men were lest who were fit to be judges of the matter , and therefore he speaks to the mountains ; no man was free from prevarication , and therefore none was fit . or else because this is testimonium facti ; as when mens actions do testifie for or against them , as the rust of their gold and silver , did testifie their covetousnesse in hoarding it up . there is not onely vox linguae , a voice or testimony of the tongue , but also , vox operis , a voice and testimony of the work : iob saith , that the wrinckles of his face , and his leannesse , did bear witnesse against him . and so there is falsum testimonium facti , a false 〈◊〉 in fact , as in hypocrisie ; as well as falsum testimonium dicti , a false testimony in word . now of these four witnesses the two former belong to the first table , the two latter to this commandement . the third word to be explained is ( false , ) thou shalt not bear false witnesse , &c. the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath three significations , whereof the latine word ( falsum ) will bear but one , for it signifies , . falsum , a falsehood . . mendacium , alye . . vanum , a vain thing . . falsum , falsehood , is to speak , aliter quam se res habet , otherwise then the thing it self is , when sermo non est adaequatus 〈◊〉 , when the speech is not agreeable and consonant to the truth of the things . . 〈◊〉 , to lye , is , ( as the common derivation is ) ire contra mentem to go contrary to our own minde , which is , when a man speaks , aliter quam ipse sentit , otherwise then himself thinks , the contrary of which , is that which david requires , to speak the truth from the heart . . vanum , a vain speech , is such as makes not for the end of speech . now speech was ordained for two necessary uses ; whereof the one concerns the life to come , the other this present life . the first end , is to build men up in faith and piety towards god , the other to maintain justice and charity among men : whatsoever speech therefore conduces not to one of these two ends , is vain , because it is signum mendax , a false or lying signe , for it wants the signatum , the thing signified . and therefore all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish talking , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filthy or unsavoury speech , condemned by the apostle , are here forbidden , as not conducing to the ends of speech , and therefore are vain and frivolous . the next word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in socium tuum , which we render ( against thy neighbor ) upon which translation many have undertaken to maintain the lawfulnesse of officiosum mendacium , an officious lye , because it is not against our neighbour , but for his good ; as if one tell a lye to save a mans life or goods : but the words of the commandement do not infer it : for they may be generally rendred , super socium , or proximum , about or concerning our neighbour , whether for him or against him . as that place in psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our translation renders , contra innocentem , against the innocent : and tremelius , pro innocente , for the innocent , may be better rendred super innocentem , concerning the innocent , whether it be for him , or against him . to lye 〈◊〉 our neighbour is apparently unlawful , the very 〈◊〉 have condemned it : but the law of god , and christian charity condemn it , when it is for him , even to help him it were good in 〈◊〉 , that the interpreter would observe this rule , to let the words stand in as large and broad a sense as they will bear , for so if need be they may be restrained by other places ; but if they be rendred in too narrow or strict a sence , as here , pro or contra , for or against , the ignorant and unstable will take occasion to wrest them , as here to exclude from the prohibition , whatsoever is not against our neighbour . therefore the words here may be best rendred , ( concerning thy neighbour , ) which may signifie and include both , ( against ) & ( with ) our neighbour . for as the word signifieth ( against ) so also it signifies ( with ) , and is so rendred in genesis . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my righteousnesse shall answer ( for me ) and so the proposition may have a general sense including both . lastly , here is ( neighbour ) mentioned , to parallel this commandement with the third , which do herein meet , as it were ex aequo , that both prohibit the abuse of the tongue , and differ in regard of the object , which in the third commandement is god , in this , our neighbour . for as there we are forbidden to use our tongue in any way which may be derogatory to god , by the unhallowing of his name ; so here we are forbidden to use it against our neighbour , in any way which may bring damage , or be prejudicial to him . thus far 〈◊〉 the explication of the words . for the coherence of this with the foregoing commandement , and the dependance thereof upon it . some give this reason . that whereas in the former , all unjust wayes of getting are forbidden , amongst which lying and false speaking is one : for the heathen man said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where a lye must be made , let it be made : and where must a lye be made ? he answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when any gain is to be got by it . therefore to meet with this common 〈◊〉 of men , god restrains all lying and false testimony in this commandement . and this reason of the dependance hath some shew in it . 〈◊〉 conceive , that as god establisht authority in the fifth commandement , for the good of humane society , and in the three next gave order for promiscuous duties , which are common to all , so here in this , if there should be any breach of those three last , whereby men must have 〈◊〉 to judges , and make use of their authority , because those in authority must proceed upon evidence and proof by witnesses , therefore god sets this commandement in the next place , wherein he takes order for witnesses to speak the truth , and not to give false testimony against any . this seems to have 〈◊〉 from several places of scripture ; for if any should violate the sixth commandement , the elders of the city were to examine the matter , and sentence was to bee given upon him , by the testimony of witnesses : so for the seventh : if any man should 〈◊〉 his wife , the elders of the city must judge of the matter , and the father and mother of the woman shall witnesse of her virginity : and for the eighth , the like order is taken , 〈◊〉 goods deposite stollen out of a mans house ; if 〈◊〉 thief could not be found , the master of the house must be brought before the judges , to speak whether he put out his hand to the stollen goods . so that we see , for the rectifying of whatsoever is amisse in those three commandements , this was added . it is not enough to have authority , and judges , &c. but there must be witnesses to prove matters of fact : and therefore under the law , god gave special 〈◊〉 both for giving witnesse , and for receiving the testimony of witnesses . others , upon the comparison which the holy ghost makes between credit or good name , and wealth , preferring that before this ; and because that honesta fama , an honest report , or good name , is alterum patrimonium , another patrimony , therefore they give this reason of the coherence ; that because order was taken for other patrimonies in the next before this , therefore here he takes order for the preserving of a good name , which is that secundum or alterum patrimonium , a second patrimony . but the second opinion is most probable , to which the best expositors incline . for the prophet esay reproving the people for departing from god , by lying , and uttering words of falsehood , addes , that judgement was turned backward , and justice stood afar off , because this was germanus effectus , the proper and natural effect of false witnesse , to pervert justice and judgement ; and therefore it is , that false testimony is abomination to god , for lying lips ( saith the wiseman ) are an abomination to the lord. and therefore god took order , that if a false witnesse should arise against any man , to testifie falsely concerning the breach of any of the other commandements , the judges should enquire and punish him with the same punishment , whether pecuniary or corporal , which the party wrongfully accused should have suffered . now for the scope and purpose of the lawgiver : in this precept it is four fold . . in respect of himself , his own glory , which is manifested by truth ; for in himself god is truth , and his spirit is the spirit of truth , his mercy , justice , and other attributes are manifested by his truth and fidelity ; god therefore would have truth preserved ; truth in religion makes for his glory : therefore christ who aimed in all things at the glory of his father , saith , for this cause he was born , to bear witnesse of the truth , and so by proportion it is the end for which every man is born , to bee a witnesse to gods truth : if any shall speak or preach any falsehood or untruth as from god , they dishonour him , and therefore the apostle saith , that if christ were not risen from the dead , himself and others who had preached the same , would be found false witnesses against god , by preaching an untruth . and not by truth in matters of religion , but also in civil judicatures god is honoured by speaking the truth . and therefore when achan was questioned about the 〈◊〉 , joshua sayes , my sonne give glory to god , when hee would have him for to confesse his fault : so that confession of the truth brings glory to god , as well in judicial matters , as in matters of religion . . in respect of the church , saint peter speaks of some , ( as he cals them , ) magistri mendaces , lying masters , or false teachers , who endangered the souls of them that heard them . for , besides the dishonour of gods name by false teachers , there is also a hazard of the peoples soules , by their false doctrine . quis est mendax , nisi qui negat jesum esse christum , ( saith saint john ? ) who is a lyar , but he that denies that jesus is the christ ? he that affirms any heretical false doctrine is a lyar , and by his lyes endangers the soules of the people . the preserving of truth then , not onely in regard of gods glory , but also for the safety and good of the church , is another end of this commandement . . in respect of the common-wealth , that 〈◊〉 and peace might bee preserved by witnessing the truth . abraham called the well which he had digged , beerjheba , the well of the oath , and that he might peaceably enjoy it , gave abimelech seven lambs , to witnesse that the well was his : and that cumulus testimonii , that heap of witnesse , was a heap of stones placed , as a witnesse of the covenant between jacob and laban , that they would live at peace , as friend , and allyes . so under the law , all proceedings of justice , were to be establisht by truth , which must be by the testimony of witnesses ; and therefore all publick acts 〈◊〉 justice were to bee grounded upon the truth of some witnesses . ( save onely in the case of jealousie . ) . in respect of every private man , this commandement is the fence of every mans name and credit , which is of much worth : for a good name fastneth a mans bones , saith the wiseman : it doth him much good within , and so it doth without also , for it casts a sweet savour , and therefore is compared to a sweet ointment poured forth ; and if it come to be prized , it passeth gold and silver , for a good name is rather to be chosen then great riches , and loving favour rather then silver and gold , as solomon saith . and indeed it is the cause of both , especially of the latter ; for a good name or credit brings favour , and withall riches . gamaliel being a man of note , and of credit , all gave ear to him . men will go to physicians that are well esteemed , for their advice ; and a cunning lawyer shall bee sure of many clyents , and a good tutor of many scholars : and most customers will resort to such as have most credit , and the best report . chap. ii. the necessity of a good name . the sinne forbidden in general . wherein . . the root of it . . the suppuration or rankling of it inwardly , by false surmises and suspicions . . the fitting of the soyl , by readinesse to hear false reports . . the watering of the soyl , by busying our selves in other mens affairs . now for an entrance into that which follows ; it will be needful to shew the necessity and use of a good name and credit among men . though in respect of gods judgement of us ( by which we must stand or 〈◊〉 ) it matters not much what men think of us ; yet there is an injunction laid upon every man , to let his light shine before men , that they may see his good works , and glorifie his father which is in heaven . it is a duty of every man to do what good he can to others : now there is little or no good to be done by that man that hath an evil report ; so that there is duplex necessitas , a double necessity laid upon every one ; he must have bonam conscientiam 〈◊〉 se , a good conscience for himself , and bonam famam propter 〈◊〉 , a good name for others , as s. 〈◊〉 faith . and therefore howsoever in respect of god , and our duty to him , setting scandalum 〈◊〉 , and scandalum 〈◊〉 aside , we 〈◊〉 stand resolved , as the apostle was , to go through good report and bad report in doing our duty , thereby to do good to others ; yet if with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever things are true , whatsoever things are honest , whatsoever things are just , a man can joyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever things are of good report , this is the best course and the best way to be taken , to do good both to our selves and others ; and little use will be made of a mans gifts without it . it is true , a man must regard the testimony of god , and his approbation before the testimony of his own conscience , and the testimony of his conscience , before the witnesse of men ; he must say with the philosopher , malo viri boni famam , 〈◊〉 conscientiam perdere , i had rather lose the name and report of a good man among men , then hazard the losse of my conscience ; but yet where all these can 〈◊〉 together , a man should desire them all , because by this means his gifts wil be useful , for the enlarging the kingdom of christ , and edifying of his church ; and therefore the care of the apostles was , though they were counted deceivers , yet they were true , and would give no 〈◊〉 of offence ; and the reason is given , that their ministery might not be blamed , and so by that means they should be the lesse able to do good . besides , in regard of a mans owne self : a good name should ever bee carefully regarded , because whilest a man hath it , hee will bee the more wary and circumspect over his wayes , that so hee may keepe it : whereas when it is 〈◊〉 , he puts on that frontem meretricium , spoken of by the prophet , a 〈◊〉 〈◊〉 , and like the deaf adder stops his ear against all admonition . in all these respects and considerations therefore , it is a sin for a man to neglect his good name . the heathen man so esteemed of it , that he said , excepto probro , reliqua omnia maledicta nihil existimo , except slander and reproach ( which reflected upon his good name ) he would endure all other railings ; for the wound made by a slander will hardly bee so 〈◊〉 but that some scar will remain . for in this case , he that is slandered is disabled from doing that good which otherwise he might ; good men will be suspitious of him , and evill men will never speak well of him , and therefore every man should be very careful of his good name . we proceed now to the offence it self , or the sin here forbidden , ( false witnessing . ) and this our saviour tells us , proceeds from the 〈◊〉 , for out of the 〈◊〉 proceed evil thoughts , &c. and among other things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , false witnesse , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foolish speaking . so that the root of this sinne is in the heart , where there is ( as we shewed in the former commandements ) a natural inclination , grassari ad famam , to rob a man of his good name , thinking thereby to be better thought of our selves , and by casting dirt upon other mens faces ; to make our own seem the fairer . but in the next place , when men come to that which esay speaks of , to dig deep , to hide their counsel ; or with those in ieremy , to consult and devise devices against their neighbour , how they may smite him with the tongue , and slander him so that none may credit him , this goes further ; for this is suppuratio , the rankling of it inwardly . to this we refer those evil surmisings mentioned by the apostle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , light suspitions , which are upon little or no ground . these wee handled before in the sixth commandement as occasions of unjust anger , and by consequence of murther : but here wee speak of them , as they are hurtful or prejudiciall to another mans fame , or credit . and from this saint iames saith , that men proceed further , viz. from groundlesse suspitions and surmises , to take upon them the office of the law-giver , viz. to judge and condemne : and not onely to give wrong judgement upon their brother , but to judge before the time , as saint paul saith , and so they judge too hastily . and not onely to judge of some outward actions , from which no necessary conclusion can bee drawn , but also of secret and inward thoughts , and of matters doubtful , which might be well interpreted and taken in a good sense ; as we see the jewes did with christ , and iohn baptist : of whom the one , for not eating , but abstaining , was said to have a melancholy devil ; and the other , who came eating and drinking , was accounted a wine-bibber , a friend of publicans and sinners . and thus , whereas some outward things may be done to good or bad ends , they judge hastily de rebus seriis , of the most weighty matters , not regarding , 〈◊〉 , or consequentia , what went before , or follows after ; with other circumstances which may often vary the nature of outward actions . now this test is repentinus , this sudden witnesse , nunquam vere judicat , never gives a 〈◊〉 verdict ; as we see in those barbarians , who no sooner saw the viper cleave to pauls hand , but they concluded , that he was a murtherer . thus men give sudden judgement : whereas they ought as the apostle speaks , with meeknesse to instruct them ; waiting , if god at any time will give them repentance . and whereas they should keep to the apostles rule , that some mens sinnes are open beforehand , going before to judgement , and some follow after : men give judgement presently without distinction . no sooner is a viper seen upon the hand , but they passe the verdict . and whereas god takes order , that vbi malum contingit , ibi moriatur , that private faults should bee privately buried : contrary to this , 〈◊〉 discover the secret sinnes of others , whereby they become slanderers , though they speak the truth . the wiseman condemns him that revealeth secrets ; and it was the 〈◊〉 aggravation of chams sin , to tell his brethren of his fathers nakednesse , whereas joseph being a just man , and finding that mary was with childe , supposing it might be by one with whom she was pre-contracted , would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make her a 〈◊〉 example , but was minded to put her away privily . neither do 〈◊〉 onely discover the private faults of their brethren , but amplifie them , and make them greater then they are , as he that brought news to david , that absolom had slain all the kings sons , there was not one of them 〈◊〉 , when onely ammon was slain . thus the common rumour goes , when but one is killed , that all are killed . and beyond all these , when they have once spoken of a fault , they never leave it , but go over it again , and so as solomon observes , by repeating a matter they separate very friends ; when the wound seems to be whole , and repentance made , yet they will refricare cicatricem , 〈◊〉 over the wound again , and make it bleed afresh . these are some degrees of an affection or appetite that 〈◊〉 after envy , especially that of judging the worst in doubtful matters for if one will reason , as shemei did against david , that because joab and abner were bloody men , and adhered to david , therefore david was a man of blood ; and so will proceed ex dubiis , upon doubtful and uncertain grounds , it will open a window to all other degrees of the sin here forbidden . . in the third place we proceed ( as in the former commandement ) to subactum solum , the fitting and 〈◊〉 of the soyl for the seeds of this sin ; and this is , when there is , pruritus aurium , the itching of the ears ; or as the wiseman speaks , a willing hearer , or one that gives ear to a naughty tongue : for , as we say , if there were no receivers , there would be no theeves : so if there were no itching ears that itched after the nakednesse of others , there would be no chams to tell them of it . and the psalmist among the notes of a good man , gives not only , that he will not slander nor backbite another , but also that he will not take up , or receive a false report against his neighbour . for if a man do but vultum contrahere , draw his 〈◊〉 together , and shake off the slanderer , it is certain he will not return again . discet non libenter dicere , cum didicit non libenter alios audire , he will learn not to be forward to speak , when he perceives others unwilling to hear , as s. augustine saith . in some men , there is first a delight to hear of mens imperfections , and secondly , a credulity or readinesse to believe , as we see in potiphar . no sooner was the word out of his wives mouth , but presently joseph was clapt up in prison ; she was believed without examination : whereas the righteous are like to gedaliah in 〈◊〉 , as s. augustine saith , who when jonathan told him that ismael would slay him , he would not believe him , because he would not suspect any such thing by him . they are not 〈◊〉 ; and will not easily admit a tale-bearer , nor indulgere , give regard to him by believing what he saith , or concluding it to be true , or by any gesture shew respect to him , without due proof and examination of the matter . in the fourth place followes , irrigatio soli , the watering of the soyl being thus prepared , and this is , when men do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , busie themselves in anothers diocesse . this curious searching after faults in others , is the note of an hypocrite , as our saviour shews . thou 〈◊〉 , cur aspicis ? why spiest thou a mote in thy brothers eye ? not cur vides ? why seest thou ? it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to espie , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to look or see other mens 〈◊〉 , to enquire after them what they say or do , which makes men breakers of this commandement . this arises partly from idlenesse , as the apostle shews ( of which we spoke formerly ) for when men begin to be idle , they become tatlers , and busie-bodies , going about from house to house . this is an affection not becoming a discreet man. a perfect resemblance of this vice we have in ahimaaz , who was so earnest to carry the news to david , that many would not have sued so earnestly for the best office in all iury , as he did to carry tydings . it is noted as the vice the athenians were infected with , they minded nothing in the 〈◊〉 but to listen after 〈◊〉 . surely by this means , when men look onely outwardly what others do , 〈◊〉 shew either a neglect of themselves , or they fall in jucundum spectaculum , into a pleasing dotage upon themselves : for as s. jerome saith , qui sua non 〈◊〉 , aliena carpunt , they that are carelesse of 〈◊〉 , are alwayes observing other mens carriage , they are still noting other mens practises . they are ready to ask questions concerning others , as saint peter did concerning saint 〈◊〉 , what shall this man do ? to whom christ answers , what is that to thee ? follow thou me . 〈◊〉 had a desire to know , what john should do ; but christ reproves this pragmatical humour in him , and bids him look to himself , and keep within his own diocesse . thus every one must , as the apostle exhorts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do his own businesse , he must search into his own actions , and then he shall have little leisure to look after other mens . and for the remedy of this , let him remember that of the heathen , qui confidit virtuti 〈◊〉 , non invidet 〈◊〉 , he that is confident of his own vertue , will never envy another mans . and thus we see , how this sin riseth first in the heart , and rankles there , and what it is , which 〈◊〉 the soyl for it , and waters it to make it fertile : we come now to the outward act . chap. iii. the outward act , of which two branches . . false words . . idle and vain words . of false speaking in general ; this is two fold . . in judgement . . out of judgement . in judgement , by false witnesse . of lies in general . six persons in every judgement , who may be guilty of false witnessing . . the judge . . by cherishing law suits . . by deferring justice . . if his judgement be , . 〈◊〉 , . rash , . perverse . . the register by making false records . . the accuser , . by accusing falsly , . upon uncertain grounds . . by prevaricating . . the defendant , . by not confessing the truth , . by appealing without cause , . by not submitting to the sentence . . the 〈◊〉 . . by not declaring all the truth , when 〈◊〉 is lawfully called . . by not delivering the innocent , though he be not called , . by delivering the wicked by false testimony . . the advocate , . by undertaking an evil cause , . by perverting the law. of giving false testimony in elections . the act of this sin consists specially in words , which are , as our saviour speaks , according to the treasure of our hearts . now there is not onely an evil treasure of the heart , out of which a man brings 〈◊〉 evil things , but also an idle treasure , out of which a man brings forth idle things , viz. idle words , for which a man must give an account . under these two heads we may comprehend the branches of this sin , which may admit this division , of . false words , and . vain or idle words . . false words are , either when our words disagree from the truth and essence of things , or when they disagree from our own minde . and both may be considered , either as they concern our selves , or our brethren ; for whatsoever speech is either prejudicial to ourselves , or our neighbour , is condemned , as against the rule of charity . and though it be neither hurtful to us , nor to our brethren , yet if it contain falshood , it is against the truth of god , and therein we are , as the apostle speaks , found false witnesses against god. false doctrine is here included , as opposite to true doctrine , but not as it is in the third commandment ; for there it is forbidden , as contrary to gods glory , here , as hurtful to our brethren , and their spiritual good . we must not adde to his word , nor take from it , nor change it , by making any other way of salvation , as those false teachers did among the galatians , that preached another gospel , which , as the apostle saith , is to preach alium jesum , another jesus . this was toucht before , and therefore we shall say the lesse 〈◊〉 . onely this we adde , that it is a good rule given by s. basil ; not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely all lies and falshoods , but also all turnings and wrestings of scripture are condemned , as among others , he specially instances in one , viz. the making of the litteral sence typical , or turning the scripture into allegories , and from thence inferring doctrines which the holy ghost never intended . this gives occasion to all heresies , when men choose what opinions , they themselves please , and make the scripture a nose of wax to patronize them . as to make adam the reasonable part of the soul , and eve the seniual , and thereupon to infer this as a positive doctrine , that if reason command sense , we shall avoid the temptation of the serpent ; but if the sensual part prevail against reason , we shall be overcome by the tempter , as adam was by hearkning to eve ; this is to pervert the scripture : we may indeed 〈◊〉 to such things in scripture , as the apostle doth to sarah and hagar ; but to say , this or that is meant by such texts , is to make the scripture like a 〈◊〉 mans hose , or cothurnum , a 〈◊〉 , that will serve either leg , and makes all religion uncertain . ezekiel makes it an 〈◊〉 to god , to say , in obscuris 〈◊〉 , i have written to you in dark or doubtful speeches ; but by this means all is made doubtful , so that people shall be doubtful what to hold in any point . we come now to false speaking in particular , and here we must consider , . false testimony which is given in judgement : and falshood uttered out of judgement . this distinction is intimated by solomon , proverbs . . where he saith , a false witnesse shall not be unpunished , and he that speaketh lies shall not escape : where we see , he make this division , that some are false witnesses , viz. such as speak falshood from judgement ; and others speak lies at other times , that is out of judgement ; and the very same we finde by him repeated in the ninth verse . the same may be inferd in the words of this commandment ; for when it is said , thou shalt not bear false witnesse against thy neighbour , that is in judgement : this 〈◊〉 , that there may be also falsum testimonium , false witnesse that is not contra proximum , against our neighbour . before we speak of these in particular , we shall onely say this briefly in general , concernig all lies , that all lyes are from the devil , who was a lyar from the beginning ; for the first word that ever he spake was a lye ; those then that utter lyes belong to him . the psalmist makes it the proper mark of wicked men , whom he describes by this , they speak lies from the very womb . and that this is no small sin , appears by that fea : ful threatning against lyars , perdes omnes , qui loquuntur mendacia , 〈◊〉 shalt destroy all 〈◊〉 that speak lies . all lies , whether they concern our selves , our neighbours , or none , make us false witnesses to god. and therefore we finde in the revel . that in the place of torment shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one that loveth or maketh a lye , he that either loves to hear it , or that speak it , so that lies are condemned , both actively and passively , if we make them , or love to hear them . come we now to him that speaks false in judgement . and for this false witnesse , solomon gives us a good comparison , for he saith , a man that beareth false witnesse , is a hammer , a sword , and a sharp arrow . now thus he is compared , partly because his face is hardned , so that he blushes at nothing , be it never so false ; for having once lost his 〈◊〉 , he comes to have frontem meretricium , as the prophet speaks , a whores forehead , and 〈◊〉 known to the one party , viz. to him that hired him , to be a knave , he grows impudent , and testifies any thing , and so strikes like a hammer , or a sword , or whatsoever doth wound the deepest , he sticks at no mischef he can do to the party against whom he speaks : and partly , because that as s. bernard speaks , there are three parties , who are 〈◊〉 by him at once , by one and the same tongue . . judici est malleus , he is a hammer or maul to the judge , whose judgement and understanding he 〈◊〉 , so that like a man astonisht by a blow on the head , he knows not how to determine aright . . to the party that hired him , he is gladius , a sword ; for , though he speak for him , yet 〈◊〉 is a sword to destroy his soul. he makes him beleeve , that by his purse he hath prevailed against the truth , and having done so once , he may do so at other times , and so he 〈◊〉 him in this evil course . . he is a sharp arrow to him against whom he witnesseth , though he hath the least harm , if he can bear it with patience ; for his false testimonie is like an arrow that sticks in him , it wounds him , either in his goods , or life , or at least his good name is blemisht by it . now this bearing of false witnesse , is not to be referred to the witnesse alone , but it takes hold of all 〈◊〉 persons that have to do in judgement , either as parties , or others that act in it . 〈◊〉 accuser is called a witnesse , if a false witnesse rise up against any man , &c. and so by like reason , may also the defendant , reus , the party accused , be called a false witnesse . the actor , or accuser by an untrue accusation , and the other by an untrue defence , may bear false witnesse . and so may the judge , by a wrong determination : and the notary or register , by recording the sentence , otherwise then it is pronounced , or by leaving out , or inserting any thing into it : and so may the 〈◊〉 , by pleading for a bad cause : for in every judgement there are these six . . the judge . . the register . . the plantiffe . . the defendant . . the 〈◊〉 . and . the advocate . . the judge : it is not perilous on his side , if he give wrong judgement . he had need be a man of wisdom ; for it is said , that judicium est 〈◊〉 , the judgement is gods ; and therefore whosoever he be , that being a judge giveth a wrong sentence , facit deum mendacem , he maketh god to speak a lie : and whosoever induceth a judge by 〈◊〉 witnesse , or otherwise , to give false judgement , he perverts the course of nature , and as much as in him lies , changes god into the devil . . for the notary or register , he is guilty by making false records , or decrees . artaxerxes notaries could 〈◊〉 a decree upon search , that jerusalem had of old time been a rebellious city , and had made insurrection against kings , which were false records ; for when darius a good king came to reign they could finde in the palace , in the house of the rowls , where the treasures were laid up in babylon , that they were so far from rebelling against those , to whom they were subject , that they would not attempt , so much as to build the temple , without cyrus his decree . . for the plantiffe or accuser , there was order taken under the law , that he must utter , what he hath seen or known , not any thing false or uncertain , and if he do not utter it , he must bear his iniquity . he must not accuse any falsly , as potiphars wife did joseph , that he would have layen with her ; or as haman did the jews , that they observed not the kings laws ; or as ziba did mephibosheth , of aspiring to the kingdom ; nor out of malice , though the thing be true , as they did daniel , for praying thrice a day . . for the defendant , he must confesse what he hath done , being required in due form of law , before lawful authority . achan confessed all to joshua . . for the advocates , they must follow , as the law saith , that which is altogether just ; it is spoken not onely of judges , but also of officers . now those officers were causarum cognitores , knowers and followers of causes , such as atturneys counsellers &c. they must not undertake the patronage of an evil cause , nor encourage their clyent , when his cause is bad , they must inform him aright what to do , not misinform the judge , nor wrest the law , nor respect persons , nor protract causes , nor extort bribes , and draw from their clyents , more then their usual and lawful fees. . lastly for witnesses , god took order , that if any did accuse another , and did testify a false matter , look what penalty the other should have undergone , if he had been guilty , the same should be inflicted upon him , if the thing proved false . thus ought the judgement seat to be established on every side . to go over these more particularly . . for the judge . he may be guilty of the breach of this commandment diverse wayes . . by cherishing law suits , whereby untruth is uttered in the judgement seat . the apostle said , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fault for brethren to go to law one with another , meaning it was a fault in those that begun , not in those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , constrained to answer , therefore it must necessarily follow , that it is a fault in a judge , to encourage men to go to law. there must be untruth either in the plantiffe or defendant , for there cannot be truth on both sides ; and if the judge shall encourage men to go to law , there must needs be much untruth spoken at the judgement seat , which is highly derogatory to god , ( as the confession of truth is for his glory . ) therefore s. pauls advise is , that law suits should be diminished and lessened , as much as may be , and that there should be no suit , but when there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a defraudation , or hurt , or wrong done that cannot be borne . the cherishing therefore of law suits by a prince or a judge , is the way to open a wide window to breaking of this commandment . and therefore to prevent this mischief , which is a judgement upon this land , now since the reformation , it were good that some order were taken herein : as , . that there might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , examiners and inquisitors of all causes , as there were in greece , such as were to approve or allow of quarrels and suits , and to judge whether they were fit to be prosecuted or no. . or else as they had in rome , that men should contend ex sacramento , each man should lay down his pawn when he went to law , in manum pontific is ad sacros usus , in the hands of the high priest for sacred uses , and if his cause or quarrel proved not good , it was to go to the repairing or adorning of the temple . if some such courses be not taken , law cases will multiply , there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fault . the judgement seat was erected by god , that hard and difficult cases onely should be brought thither , and not for every trivial matter . but we see the contrary to say that the matters now usually brought before the judges , are matters of difficulty , were 〈◊〉 and untrue . . the judge may 〈◊〉 by delaying justice ; he ought to give quick dispatch , to delay justice is injustice ; therefore moses though he were very able for dispatch , being excellent in knowledge , yet that causes might be the sooner ended , he appoints more judges , as his father in law counselled him . jethro thought it absurd , that the people waited , and their causes depended from morning till night . how absurd then is it for causes to depend from yeer to yeer ? this that thou doest is not well , said jethro , that the people should wait thus , and verse . he tells him , if this which he advises be done , the people might go home quickly . this would be the benefit of quickdispatch . as multitude of suits , are causes of much falshood , and false witnesse ; so also is the long depending of suits , by non-suits , dilatory pleas , and other shifts , to delay justice . . the judge may offend , if his judgement be , as we shewed before in the fifth commandment , . vsurpatum , usurped . . or temerarium , rash and hasty , or . perversum , perverse and wrong . . judgement is usurped , if he give judgement in a cause of which he hath no cognizance , or upon one , over whom he hath no jurisdiction . to such may be said , what the apostle saith in another case , who art thou that judgest another mans servant ? to his own master he stands or falls . . his judgement is rash , either when it is suddainly given in a hard case , or before both parties be heard . it was a blemish in david , by a rash judgement to give away mephibosheths lands to ziba , and after with much ado , to let him have the one half , and ziba the other . by the law both parties were to meet before the lord , before any thing was determined : and that heathen judge said , it was not the custom of the romans to condemn any , before he have his accusers brought face to face , and be heard speak for himself , solomon gives the reason , he that is first in his own cause seems just , but his neighbour cometh and searcheth him . therefore this is one step to rash judgement , to give credit to the party that speaks first ; by this means ziba so far prevailed , that though 〈◊〉 prove all the lands to be his , yet he must be content with one half . . he ought not to give perverse judgement , but must say , all the words of my mouth are righteousnesse , there is nothing froward or perverse in them . the law is expresse , thou shalt not pervert judgement . now judgement may be perverted , either when the wicked is absolved , or accounted just , or the just is condemned and accounted wicked , both which , solomon saith , are abomination . the words translated according to the original are , he that justifies the unjust , or unjustifies the just , &c. because it is all one in case of justice , to affirm a thing to be , and to make it so . he must not in some cases , release the guilty upon any pretence : under the law , no satisfaction was to be taken for the life of a murtherer , but he must die ; for blood cannot be cleansed , but by blood : when god therefore appoints the punishment , it is not in the power of the magistrate to remit it , yet in some cases it is left to his arbitrement ; but with two conditions : . that it be expedient , or not against the good of the common-wealth . . that the party wronged be content with it . . for the notaries or registers . the prophet saith , that as some decree wicked decrees , that is the judges ; so there are some that write grievous things , which may be applyed to registers , and a woe is denounced against both ; for the register many times , makes the record more grievous then the decree , which if it go not exactly , according to the sentence pronounced , it is a false record . and to such as do thus , it may be said , quando justitia revertitur ad judicium , when righteousnesse shall return to judgement , when christ the true righteousnesse shall come to judgement , they 〈◊〉 answer for it . . for the accuser , he may be guilty of the breach of this commandment three wayes . . 〈◊〉 , by slandering , when he brings a false accusation , as haman , who slandered the jews , that they were not observers of the kings laws , upon which false accusation , the king gave temerarium judicium , rash judgement against the jewes . . when he accuses any upon uncertain grounds , as those that accused s. paul , and alleadged sundry 〈◊〉 against him , which they could not prove , and yet he was still detained 〈◊〉 , till 〈◊〉 proof could be made . . by prevaricating , 〈◊〉 ; when there is collusion used in pleading , so that he which accuses pleads faintly against another , being reconciled to him underhand . it is a metaphore taken from those that were ( vari ) such as had crooked legs , bending inward 〈◊〉 the knees , the feet being 〈◊〉 asunder , who by wearing long garments down to their feet ( as was the use of old 〈◊〉 some common-wealths ) might easily deceive those that looked upon them , the garment covering their deformity , as if their knees had been as far asunder , as their feet . hence those that did contend , and strive together in publick , and yet were friends privily , were called pravaricatores , prevaricators ; thus when a man seems to accuse , and yet is friends with him whom he accuses , he prevaricates , and is a meere mockery of the place of judgement . and as the plantiffe himself , so he that is advocatus actoris , the advocate for the plantiffe , is guilty in like manner of prevarication , when he 〈◊〉 the cause of the 〈◊〉 whom he represents , by weak proofs and grounds . we read in ezra , that there were counsellers about artaxerxes , that made shew of such as would advise him for the publick good , whereas they had bin hyred and bribed against the jews , by their enemies , to hinder the building of the 〈◊〉 , which was not for the good of artaxerxes : and so he that is to represent another , and is to advise for his good , and yet is corrupted to do the contrary , is 〈◊〉 to be blamed for prevaricating . . for the 〈◊〉 , or the party accused , he may be guilty three wayes . . if being demanded or required to answer in due form of law , he use excuses , or 〈◊〉 to avoid the matter objected against him , though it be true , or which is as old , if he seek to excuse 〈◊〉 by accusing others . this was adams fault tergiversari , to use tergiversation . the question was , whether he had eaten or no , he makes no direct answer , but layes the fault upon the woman . the woman which thou gavest me , she geve me of the fruit , &c. job therefore makes it part of his 〈◊〉 , that he had not hid his sin , as adam did , concealing iniquity in his bosom . being lawfully commanded therefore to answer , in matters where there is publick fame and probable ground precedent , we must answer , for we must not adde 〈◊〉 evil to another ; to be evil is evil , and to seem good when a man is evil , is evil also : and therefore he that being evil would seem good , by 〈◊〉 the truth , addes one evil to another . but yet a man is not bound to accuse himself , when he is not lawfully proceeded against , nor before a competent judge : when the high priest interrogated christ concerning his doctrine , he bids him ask those that heard him . if any could accuse him , let him come forth , but he would not accuse himself : and when pilate asked him some questions , he would give him no answer , or no direct answer , because his questions proceeded not ex publica infamia , nor ex semiplena probatione , upon publick fame , nor upon probable grounds , but were to make him accuse himself : in such cases a man may not answer . and again in some 〈◊〉 , if there be two things in the accusation , and both true , he may answer to the one , and occultare partem veritatis , hide or conceal the other part , as s. paul did when he was accused , for perceiving that part were sadduces , who denyed the resurrection , and part 〈◊〉 , who held the resurrection , he cryed out , that he was a 〈◊〉 , and held the resurrection , and for that was questioned , which was true , for that was one thing for which he was called in question ; but it was not that alone . so if a man have diverse wayes to defend himself , he may choose which he will ; as he that hath diverse weapons , may use which he will for his own defence . but if according to due form of law he be proceeded against , he must answer as achan did , when joshua urged him to confesse the truth . . whereas the benefit of appeal is granted , for a remedy of those that are oppressed , if any shall use appeals meerly to protract the cause , and avoid a just sentence , this is a second fault in the defendant ; for this is to delay 〈◊〉 , contrary to jethro's advise , who would not have people wait long for justice , but to be dispatcht , that they might go home to their place in peace . . the defendant offends , if when sentence is given , he do not submit to it ; for , qui resistit , dei ordinationi resistit , he that resisteth , resisteth the ordinance of god. . for the witnesse , he may likewise 〈◊〉 guilty diverse wayes . . if being lawfully required by a superiour , demanding his testimony , and asking him nothing that is 〈◊〉 to the matter in question , if he do not declare all that he knows ; for the law is 〈◊〉 , that a witnesse , if he 〈◊〉 not utter 〈◊〉 he 〈◊〉 seen and known shall bear his 〈◊〉 . . though one be not required by a superiour , yet if it be to 〈◊〉 an innocent man in danger , he is bound to bear witnesse , and he 〈◊〉 , if he be silent . solomon makes it no small sin not to give testimony , for the preservation of an innocent person , if thou forbear to deliver them that are drawn to death , and those that are ready to be slain ; if thou 〈◊〉 , behold i knew it not , doth not he that 〈◊〉 the heart consider , and shall not be render to every one according to his works . but out of these cases , if one not be called to witnesse by a superiour , or if an innocent person be not 〈◊〉 by his silence , and if he be not examined about other things which belong not to the matter in question , he is not 〈◊〉 to answer . . besides these , solomon intimates another way , whereby a witnesse may offend , when he bears false witnesse to deliver the wicked ; for though 〈◊〉 〈◊〉 hand , yet shall not the wicked escape unpunished . the greeks have a proverb , da 〈◊〉 〈◊〉 jusjurandum , lend me an oath . this lending an oath is that which solomon calls , a joyning of hand in hand , and he saith plainly , that though they may escape the hands of men , yet shall they not escape unpunished , that is , god will be sure to punish them . . sixtly and lastly , for the advocate , he may offend two wayes . . if he undertake an evil cause , knowing it so to be . this is a great sin . god saith ( having first prohibited any to raise a false report ) put not thy hand unto the wicked , to be an unrighteous witnesse : now he that pleads 〈◊〉 a bad cause , puts his hand to the wicked . and in the third verse , it s added , thou shalt not countenance a poor man in his cause , viz. if his cause be bad . if a man might plead for any in a bad cause , surely it might be for a poor man , but even for a poor man he must not . jehu said to jehosaphat , wilt thou help the wicked , and love them that hate the lord ? therefore is wrath upon thee from the lord. and the apostle saith , that not onely the doers of evil things are worthy of death , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that take pleasure in them , or consent to them , such are they that plead for them , they give their placet , as we use to do , at congregations in the universitie . greeks used the same words ; and gave their suffrages , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it pleaseth me , and therefore whosoever pleads for the wicked , cryes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am pleased with it , he helps him , and is partaker of his sin with him . . another way is by the wise man , when a man for defence of a cause in difference , though it be good , perverts the law , or receives a bribe . the wicked ( 〈◊〉 he ) takes a gift out of the bosome to wrest the wayes of judgement . as it is evil to joyn with the wicked to help an evil cause ( for he that saith to the wicked , thou art just , him shall the people curse ) so to bolster any cause by wrong means , and thereby to pervert the course of judgement , is wicked . and because judgement is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the bench , but also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the place of consultation , therefore false witnesse or testimony must not be given in elections , or in choice of men to places or preferments , for there ought to be justice and truth in both , and he that gives his voice for one unworthy , bears false witnesse , and goes against justice and truth ; 〈◊〉 justice , as the philosopher defines it well , is rectitudo in affectu , impressa a recta ratione , a rectitude stamped upon the affections , by right reason , and as electio dicit excellentiam , so excellentia dicit magis aut plus , as election or choyce imports excellency in the party elected , so excellency imports the best , or most eminent : now that in our choyce the best is alwayes to be chosen , is the second rule in moral philosophy , which he that follows not , goes against the truth and so justice is broken . chap. iiii. of false witnessing out of judgement . four things to which the tongue may do harme . the branches of this kinde of false witnessing . . contumelious speaking . . taunting . . backbiting . which is , . by words . . by letters . . by deeds . . in all these a man may be a false witnesse . 〈◊〉 he speak the truth . and thus we have done with false testimony given in judgement . now for that which is out of judgement . when a man is out of judgement , he is not to say with those in the psalm , ego sum dominus linguae meae , my tongue is my own , i may speak what i will ; for nemo est dominus sui , nisi ad licita , no man is lord of his own , further then to imploy it for a lawful use . solomon hath a strange speech , be not a witnesse against thy 〈◊〉 without cause ; which speech implies , that a man being not called , may be a false witnesse against his neighbour , when there is no cause . how can this be ? in common ordinary talk , when a man speaks evil of his neighbour , he bears false witnesse against him , though he be not before any judge . therefore he advises to put far from us , proter vitatem oris , & labiorum , a froward mouth , and perverse lips , we must not breath out slanders against him , who it may be doth not think the least evil of us . that we may understand this , we must know , that there are four things to which the tongue may do harm . for . a man hath favor or good esteem among men , this is in the minde . . a good report , which consists in speaking well of him . . friendship with friends , &c. . a state or dignity , as a superiour . and as all these may be hurt by the tongue ; so may the faults of the tongue , extra judicium , be distinguished . of the first and second solomon speaks , when he saith , a good name is 〈◊〉 to be chosen then great riches , and loving favour rather then silver and gold . of the third in another place he saith , a faithful friend is an unknown treasure * . against the fourth , we have an example in rabshekah , who reproached and blasphemed king hezekiah , and in him god himself . against these , there are diverse faults of the tongue , which we are now to speak of . . contumely and disgrace , which is against the 〈◊〉 ( credit and favour ) and is when a man is present : such men as use these , the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , despightful , which disgrace a man to his face , by opprobrious speeches . . if it be per sales , oblique , glauncingly by jeasts , it is called subsannatio , taunting , and this is against the fourth , viz. against ones dignity . those that are laughed at are moriones , fools , the off-scourings of men , fit to be laughed at . now to make a man as one of them , to set him in that estate that he shall be 〈◊〉 at , is an impairing of his state and dignity and gives him a great wound . . this was sauls reason why he would have his harnessebearer to kill him , he would rather be killed , then be mocked by the uncircumcised philistims ; for an ingenuous nature counts onely probrum to be delictum , reproach to be a crime , other railings are to be neglected . . as two are when one is present , so there is a third , who hurts a good name behinde ones back . obtrectator , a backiter , he offends against the second , which is good report , and the fourth , viz. friendship . plautus calls him mus nominis , a mouse ( that is the gnawer or eater up ) of ones good name . but saint paul calleth him by his true name , diabolus , the devil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in lingua , a devil in the tongue , that is a false accuser or detractor ; first he speaks against one to this man , then to another , then to a third , thereby to make him lose some of his 〈◊〉 , and then they call him susurro , a talebearer , and indeed he often so prevails that as the wise man observed , he sowes discord and dissention between princes , and so between whole realms . this sin , when it is contra bonum aestimationis , against a mans credit and estimation , and to his face , it is called shimeis sin . if it be behind ones back , it is called hamans sin . if it take away friendship , and bring alienation of 〈◊〉 , it is ziba's sin ; for he informed david against mephibosheth , to alienate davids affection 〈◊〉 him . if it be to the scorning and vilipending of a man , it may be called the sin of the men of succoth , who slighted gedeon , and we may read afterward , how he requited the princes of succoth a heroical minde cannot endure this . david complains often , that he was scorned by his friends and acquaintance , and that the very abjects made jests of him ; and so doth jeremy who was used in like manner . this sin , as it may be by words , so by letters also ; sanballat sent a letter to nehemiah full of slanders against him . and as it may be in words , either directly , or indirectly ; so it may be by writings , either directly , as in that of sanballat ; or indirectly , as in libels , whereof we have a resemblance in that which jehoash king of israel sent to amazia , concerning the thistle and the cedar , which was nothing else but a scoffe of jehoash against amazia . and as it may be both in words and writings , so also by outward acts , as when the souldiers platted a crown of thorns upon our saviours head , this was a real scoffing of him . any of these , whether done directly , or indirectly come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foolish talking , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jesting , and such as use it , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jesters , which is the common name given them of curtesie , when as indeed they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foolish talkers . in all these kindes a man may be guilty of bearing false witnesse , though he speak the truth : for the truth ought to be spoken in love , as love delighteth in truth , so the truth must be spoken in love ( which is the affirmative part of this commandment . ) and therefore though one speaketh truth , yet if it be not in love , he is a slanderer . therefore doeg , was doeg , though he told the truth : it was true , that when david came to nob to abimelech , that abimelech gave him bread , and the sword of goliah , all was true that he said , but yet he was a doeg still ; for as david said truly , his tongue did cut as a sharp razor , for it cut all the throats of the priests . some go further , and cover their malice under a veyl of love ; they are like those false brethren the apostle speaks of , that were unawares brought in , of whom s. jerome gives the reason why they were so called , because they came in like those in the story of daniel , that came under the table , and eat the meat provided for the idol : so these men privily insinuate themselves into those they speak to , by pretending a great deal of love and affection to the party they speak against . their lips swim with butter and oyl , but their words are very swords . such were they that askt christ , whether they might pay tribute to caesar or no : magister bone , good master , say they , we know thou speakest the truth , ( this is the oyl : ) but here is the sword , shall we pay tribute to caesar ? if he answer one way , he offends the people , who would be ready to stone him , if the other , he offends caesar , and off goes his head . thus whether a tale-bearer speak to bring a man into danger , or to take away his credit , his words ( as the wise man speak ) are as wounds , and they go down into the 〈◊〉 parts of the belly . s. bernard upon the canticles , describes such an one well ; vide magna praemitti suspiria , you shall have him send forth great and deep sighs before , and he will speak , 〈◊〉 〈◊〉 , & cum quadam tarditate , dimissis superciliis , voce plangenti , &c. sic egreditur maledictio , as if he were confounded and ashamed , and then with an affected slownesse , casting down his countenance , with a whining voice , and then cometh out the cursed venome of his heart : you would think , it were rather done dolenti animo , quam malitioso , with a mourning rather then a malitious mind , he saith , vehementer doleo , quia vehementer diligo , i am heartily sorrow for him , because i heartily love him , and then he saith , compertus jam est , it is now known , otherwise i would never have spoken of it , but seeing it is known , i must needs say , it is so ; and thus he breaks out his cursed speeches . this is one extream . chap. v. of reproof or fraternal correption , the vertue opposite to flattery . of flattery , which is . in things uncertain . . in things certain , and those either good or evil . of boasting and vaunting a mans self , and its extream . the other extream opposite to slandering and detraction , is flattery , of which , before we speak , we shall premise somewhat of the affirmative duties opposite to it , which is , fraterna correptio , fraternal admonition , or brotherly reproof , opposed to flattery : and secondly , the giving a true report , opposed to detraction : because we are joyned together by the law of love or charity ; and for that as s. james saith , in many things we offend all : therefore god took order in his law , that as we should not slander or speak evil of our brother , so we should admonish and reprove him when he 〈◊〉 . thou shalt not hate thy brother in thy heart . thou shalt in any wise rebuke thy neighbour , and not suffer sin to rest upon him . this is as much to say , that as the heathen man said , we should cum opus est contristari amicum , when there is occasion , even to make sad the heart of our friend by reproof . if any be disordered by a bare admonition , if the offence be small , and without aggravating circumstances , then to reprove him in the spirit of meeknesse ; but if it be otherwise , to reprove him sharply and roundly ; if it be an open fault , then openly and before all ; if secret , then privately in the ear , with this caveat , except it redound to the damage and detriment of another , for then it must be declared to the party whom it concerns . so we see as s. augustine saith , that there is a double truth . . dulcis , quae fovet , a sweet truth , which cherishes when we do well . . amara , quae curat , a truth which is bitter , yet cures us when we have done amisse . and therefore the apostle writes to the corinths , though i made you sory , yet i repent it not , though the example of the person punisht , made you sorry for a 〈◊〉 : rather i do now rejoyce , not for the act of punishment inflicted upon the offendor , as for your amendment by that act . thus we see reproof is a way to bring men to repentance ; and therefore we are to perform this duty , that thereby we may bring men to repentance , and so having performed it , we shall never repent us of it . and this is the reason of that speech , non amo quenquam nisi 〈◊〉 , i love not any till i have made him sad : which is to be thus understood , that by making him sad , we bring him to repentance , and so we testifie our love to him . there are some such as the philosopher saith , who having done evil , if a man come to deal with them , he must either 〈◊〉 veritatem , or prodere amicitiam , betray the truth , or lose their friendship , they cannot abide this 〈◊〉 . but though they be such , yet we must not fear openly to rebuke them ; for as solomon saith , open rebuke is better then secret love ; and vulnera diligentis , the wounds of a friend , are better then oscula blandientis , the kisses of a flatterer : as in physick we know , amarum salubre , a bitter thing whlosome , is better then perniciosum dulce , an un wholsome thing , though sweet . this duty must not be neglected , though we shall be sure to meet with such as the prophet amos mentions , who will hate him that reproves them : for this was seen by the heathen , as appears by that speech ; veritas odium parit , truth brings forth hatred . there are tres optimae matres trium filiarum pessimarum , three very good mothers which have three most wicked daughters ; the first of which mothers is truth , quae parit odium , which brings forth hatred , so there is mater optima , & filia pessima , an exceeding good mother , and a most naughty daughter . neverthelesse we must resolve to speak truth to our friend , though we make him sad ; as demaratus in herodotus , who speaking to xerxes the king , began thus . shall i speak truth , or what will please you ? if i speak truth , you will not like it , and yet non poteris uti me & amico & adulatore , i cannot be both a friend and a flatterer , therefore i will speak truth , for though it be not to your liking , yet it may be for your good . the vice opposite to this duty of fraternal reproof , is flattery , which hierom calls natale malum , our native evil , for natali ducimur malo philantiae , we are all transported with 〈◊〉 〈◊〉 and inbred evil of self-love ; and hence it is , as plutarch observed , that every one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his own chief and greatest flatterer . and because we love our selves , therefore we think we are good , and that he that loves us doth his duty , and is therefore good ipso facto in so doing . and therefore he that speaketh in commendation of what we do , we thereupon think him to be a good man , 〈◊〉 that he doth but his duty , and for this cause we love him . on the contrary , he that grieveth us , we think him to be evil , and consequently hate him . this 〈◊〉 〈◊〉 , this native evil , and that good 〈◊〉 which we have of our selves , makes us , 〈◊〉 we do cito nobis 〈◊〉 , 〈◊〉 please our selves , if any good be spoken of us ; as if any will say we are 〈◊〉 , presently we believe him , and willingly hear him , for ubi propitia mens est , where the minde is favourable , propitiae aures , the ears will stand wide open to receive any thing that is said . nay further , as 〈◊〉 saith , when men will deny what the flatterer saith , and say it is not so with them , they deserve no such praise , yet etiam blanditiae cum excluduntur placent , flatteries do please men , though they be not believed or received . and hence it is , that a man having this good perswasion of himself , is 〈◊〉 to say , as those in esay , prophecy not to us true things , but prophecy pleasing things , such things as we do love and like : and like those in micah , of whom he saith , he that would prophecy of such things , as they delighted in , as of wine or strong drink , should be prophet for that people . and hence it is , that as s. hierom saith , qui nescit adulari , he that cannot 〈◊〉 , nor apply himself to the humours of others , is thought to be either superbus , or invidus , proud , or envious , all which ariseth from this , that men like those that do sooth them up . now this vice of flattery is two fold , for it is either in things uncertain , or certain . . in things uncertain , as when we commend a man before we be certain he deserves it ; this is 〈◊〉 laus , 〈◊〉 praise , when a man is praised at first sight , or when he begins to do well , for some will then so highly commend him , as to make him think he hath done enough , and answered all expectation ; whereas it is not the puting on of the armour , but the putting of it off , which shews what praise a man deserves . it is not stadium , a part of the race well run , but the whole race that deserves the garland . praeclarum stadium , sed metno * dolichum , the entrance of the race is excellent , and i like it well , but i am afraid of the length and continuance of it ; many begin well , who fall short and faint before they come to the goal . therefore whilest things are uncertain , we ought not to be liberal in commending , nor prodigal in our 〈◊〉 . . in things certain , and those either evil or good . . in evil things , which are by god condemned , laudatur male qui 〈◊〉 ob malum , or de malo , it is a very sorry commendation to be praised or cried up in evil , or for evil . he that saith to the wicked thou art righteous , him shall the people curse , nations shall 〈◊〉 him and the psalmist speaking of a wicked man , saith , that he speaketh well of the covetous whom god 〈◊〉 . the prophet esay denounceth a woe against all such , as call evill good , or good evill , that call light darknesse , and darknesse light . 〈◊〉 writes of cambyses , that he having a minde to an incestuous mariage , moved the question to those about him , 〈◊〉 he might marry such an one , they told him , that they could not well answer in general , for that the action seemed not good , but they found this in particular , that whatsoever the king would do , he might do it . this 〈◊〉 was abominable , and to be hated of all good men . the prophet compares such to those that build a wall with 〈◊〉 morter , which cannot therefore stand : for as it followes , when the wall is fallen , it shall be said unto them , where is the daubing where with ye have daubed it ? these are caementarii 〈◊〉 , the 〈◊〉 daubers . and therefore at the verse there is a woe denounced against those that sow pillows under mens elbows , for he would have men that are asleep in sin , to sleep with as little ease as may be , without pillows or curtains , that so they may wake the sooner , but flatterers , by sowing pillows 〈◊〉 them , make them sleep the more secure . . in good things one may be guilty of flattery , by praising them above measure ; 〈◊〉 brings men into an errour of thinking otherwise then it is ; whereas the apostle 〈◊〉 not have any to think of him , above that which was in him . thus praise above a 〈◊〉 〈◊〉 , is 〈◊〉 sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 beyond proportion ; this breeds in men a better 〈◊〉 of themselves then they deserve ; and whereas they ought to strive and endeavour to go on , and to attain more perfection , they stand still and rest in what they have attained . such flatterers though they pretend great love , yet usually there is no such affection in their heart : and therefore solomon saith of 〈◊〉 , that 〈◊〉 that 〈◊〉 his friend with a loud voice rising early in the morning , it shall be counted a 〈◊〉 to him . yea , it may be sometime he hath a 〈◊〉 affection , he hates him whom he slatters , and therefore the same solomon saith , though he 〈◊〉 favourably , believe him not , for there are seven 〈◊〉 in his heart . 〈◊〉 such men did truly love those they praise , they would speak no more then truth of them , for love 〈◊〉 in truth , as truth ought to be in love . if the one be without the other , if either love be without truth , or truth without love , the law is broken . thus whether it be upon uncertainties that we praise men , or if upon 〈◊〉 , yet in evil things , or if in good things , yet if it be too much , or too high , or without affection or love , it is flattery in them all , and here 〈◊〉 . the lips that utter such flatteries , the psalmist 〈◊〉 , and wishes that such men might be liplesse , and that they might be rooted 〈◊〉 , that 〈◊〉 they might not utter with their 〈◊〉 that venenum quod habet 〈◊〉 〈◊〉 ( as the heathen man said ) that poyson which is conveyed 〈◊〉 smooth words . it is true , there is a pleasing of men , which is lawful , sin being set aside , and the truth preserved , and the heart first wrought upon truly to affect them and desire their good . thus s. paul laboured to become all things to all men ; but without these conditions , whosoever he be that sets himself to please men , cannot be the servant of christ. to avoid this plague of flattery , we must not countenance such persons , nor open 〈◊〉 〈◊〉 to them , lest we be like those spoken off by the prophet , that make falsehood 〈◊〉 〈◊〉 , and love to be well spoken off , rather then to deserve well : or 〈◊〉 that of menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he that flatters most shall fare best , when as the prophet speaks , they bend their tongue 〈◊〉 a bow for lies , and take pains to do wickedly : we must rather pray with the psalmist , ne 〈◊〉 〈◊〉 〈◊〉 caput meum , that his head may not be 〈◊〉 with the oyl of wicked men ; that is , with their words which are smooth as oyl , that his senses may not be so bewitched with their flatteries , that his heart might be perverted . and as we must not suffer our selves to be flattered , so we must not flatter others , but reprove them rather , for we may be assured , that if he 〈◊〉 wise whom we reprove , he will make use of it ; 〈◊〉 a wise man , and he will love thee : if he do not , the fault is his , we have done our duty : and though for the present he seem to be offended , yet as the wiseman saith , he that rebuketh a man , shall at last finde more favour , then he that flattereth with his lips . we have done with flattery , as it 〈◊〉 others ; we come now to that which they call actum reflexum , when a man by reflecting upon himself , doth praise himself . this is jactantia , boasting or vaunting of ones self . as in the former commandement , a man may sin against himself , as we shewed ; so here he may break this , by bearing 〈◊〉 witness against himself ; not onely by suppressing the truth in 〈◊〉 , inwardly , but also in daily and common talk , by glorying and vaunting of that which is not in him . s. paul saith , it was not expedient for him to boast ; and therefore lest he should be thought so to do , though he spake nothing but the truth , speaking of his revelations , and the mysteries he heard when he was wrapt up into the third heaven , he speaks of it in the third person , as of another man ; and lest he should fall into this sin , he had one sent to buffet him , that he might not be exalted above measure . our saviour excepts not against their assertion that said , he bore witnesse of himself ; for ordinarily it is true , he that witnesseth of himself must have another witnesse , but christ being truth it self , needed not any other witnesse , for the truth may bear witnesse of it self : but otherwise , as the wiseman advises , laudet te os alienum , let another mans mouth praise thee , and not thine own , lest we fall into moabs sin , and partake of the punishment threatned , jer. . , . and as this is every where to be avoided , so especially in this place when we utter the word of god. the prophet that telleth lyes is the tail of the people , the most vile and abject of all others . god hath no need of our lyes , as job saith : what we speak from him , must not 〈◊〉 〈◊〉 , and nay , true and false , but onely 〈◊〉 . the apostle would not 〈◊〉 of any of those things which christ had not wrought by him . it is vain arrogancy in men to names 〈◊〉 they have never seen , or affirm that which they do not know , especially in the ministers of christ. and as it is a sin for a man to boast of what he hath not , so also to take that fault upon himself which he is not guilty of ; as he , that when saul had killed himself , said that he had killed him , hoping for a reward . so also to deny any thing of a mans self which is true , 〈◊〉 be to his 〈◊〉 or dispraise . s gregory saith , this is mendax humilitas , 〈◊〉 〈◊〉 , a lying humility , and unadvised . and s. augustine saith , he that uttereth an untruth of himself , out of modesty or humility , though he had not sinned before , yet peccator 〈◊〉 mentiendo , he sins now by lying . therefore s. hieroms rule is , ne ita caveatur arrogantia ut caveatur veritas , not so to shun arrogancy , as to deny the truth . it s true in the 〈◊〉 , a man may affirm , minus de se , 〈◊〉 of himself , because in majore est minus , the greater doth contain the lesse ; but otherwise , where there is a necessity of answering concerning himself , he must stand on the negative , not to deny any truth of himself . again , on the other side , a man is not bound praedicare peccatum suum , to 〈◊〉 his sin . it was the height of impiety in them that declared their sin as sodom : yet being asked , where we are bound to answer , we must not deny our sin with sarah , though we are not bound alwayes to speak all the truth of our selves , yet we must 〈◊〉 deny the truth or speak an untruth of our selves . having done with this actus reflexus , we come to that which is false witnesse directly , of which we spake something before , viz. mendacium , a lye . these we have already spoken of , are 〈◊〉 perniciosa , mendacia serpentis , pernicious lyes , the lyes of the serpent ; whose first word was , nequaquam 〈◊〉 , ye shall in no wise dye . besides these , there is a lye they call innocuum , a harmlesse lye , of which cometh no hurt or losse . but s. augustine saith , they that say so , that there is mendacium innocuum , an innocent lye , are not innocui innocent themselves . and though men account nothing to be losse , but losse of name , goods , life , and such like , yet there is no lye wherein there is not losse of truth , which is more worth then all these . chap. vi. of a rash lye , an officious lye , a merry lye . four cases wherein a man seems to speak contrary to the truth , but doth not . of mendacium facti , the real lye , by simulation . now a lye in this sence may be two wayes . . to speak contra quam se res habet , otherwise then the thing is , though he that speaks is perswaded in his minde that it is true ; and such an one as s. augustine saith , non tam mendacii 〈◊〉 temeritatis accusandus est , is not so much guilty of a lye , as of 〈◊〉 and temerity ; such , as the same father saith , should learn their tongues to say 〈◊〉 , i know not : and not like those in s. jude , to speak of things they know not . . to speak contra quam se animus habet , otherwise then a man thinks ; and this they divide into officiosum mendacium , the midwives lye , an officious lye , and 〈◊〉 , the merry lye , or the scorners lye , mentioned in hosea , they make the princes glad with their lyes . now for the former of these , the officious lye , which is for our neighbours profit , s. augustine confesses , that these mendacia compensativa did somewhat trouble him . as if a man lying sick , his only son should dye , of which if i should tell him , it would kill him . in this case saith he , what shall i answer , if he should ask me ? i must either say , he is alive , or he is dead , or i cannot tell ; if i say he is alive , or i cannot tell , a lye is made ; if i say he is dead , it kils the father ; so that on the one hand here is 〈◊〉 mendacium , a saving lye , on the other hand , here is homicida veritas , a killing truth . what should a man do in this case ? he answers : when i am in this case , i cannot tell what to say , and yet when i am out of it , me thinkes i can answer well enough . for i see saint paul saith , nihil possumus 〈◊〉 〈◊〉 , we 〈◊〉 do nothing against the truth . i see david saith , 〈◊〉 omnes qui 〈◊〉 mendacium , thou shalt destroy all those that speak lies : i see that god is truth ; and i see that as christ is the truth , who is the first-begotten and onely begotten son of god ; so a lye is of the devil , and that a lyer is the first-born of the devil : and i see that if i grant 〈◊〉 mendacia , some lyes to be lawful , i must also grant aliqua 〈◊〉 , some sinnes to be lawful . and further , if i may lye to save a mans life ; or with the priscillianists , to bring another to christian religion , then a man may commit adultery to save ones life . i put the case to stand thus ; there is a woman so fondly enamour'd on a man , that except that unlawful act be committed , she would dye , whether this may be 〈◊〉 adulterium or no ? it is certain no man in the world would defend it . therefore neither can the other salubre 〈◊〉 be good . so his conclusion is , that neither for safeguard of bodily life , or for the soul , must a lye be spoken . and this 〈◊〉 hath been generally held since by the fathers , and by the most and best of late writers . this is called the midwives lye , but improperly ; for i like not the racking of places of scripture , to make more faults in the fathers and others then they were guilty of . all the midwives say , is , that the hebrew women were so strong , that they were delivered before the midwife came , which is likely to be true of many of them , as we see there are divers such among us . that they spake then , may be said to be onely occultatio veritatis , the concealing of some truth , rather then the uttering of an untruth . this kind of lye may more fitly be called rahabs lye , who hid the spies , and yet said they were gone : for in her , as s. augustine saith , there was rather virtutis indoles , a good disposition , then 〈◊〉 virtus , perfect 〈◊〉 , as appeared by this act . for that other which they call jocosum , a merry lye ; the prophet makes it a fault to make the king merry with lyes : and if a man may not speak the truth to please men , as the apostle saith , much lesse may he uttera a lye to please them . and though a pernicious lye be worse then this , yet as s. aug. saith , it is no good argument to say this is good , because the other is worse , no more then it is to say , because one man is worse then another , therefore the other is good . therefore he condemns all three as evil : and though these two last are without any great fault , yet not without any sault . but though we must in no case speak 〈◊〉 to the truth , yet there are some cases wherein we seem to go against , but do not . . when things are spoken in parabolical and figural speeches , as where in jothams parable , the trees are said to go and choose a king. so when our saviour taught by parables , such speeches are not lyes , nor here prohibited : for what in them is propounded , is not res , sed figura rei , not as a real truth , but onely as a figure of some thing that is true . this is lawful in speech , as painting is lawful to represent things the better to the 〈◊〉 : and thus hyperbolical speeches are lawful ; because neither in the intention of the speaker , nor in the sense of the hearer , they are contrary to the truth . . when part of the truth is concealed , but no untruth uttered . as when 〈◊〉 told abimelech that sarah was his sister , which she was , according to 〈◊〉 hebrew phrase , for she was his brothers daughter ; but denied not that she was his wife , but 〈◊〉 that . so when samuel went to anoint david king , and the elders of the city asked him what he came about , he told them he came to sacrifice to the lord , which was true , for that was one end of his coming , though he had another end also , which he concealed . . when a question may have two sences or meanings , and the answer is true in the one , but not in the other ; a man may answer it in his own sence which is true , though it be false in another sence . as when christ was asked by 〈◊〉 , whether he were a king ? he answered that he was , and that truly , viz. a spiritual king ; though he had no temporal kingdom which was that that pilate meant . so jacob might truly say to his father isaac , that he was his eldest son , in one sence , viz. because hee bought his brothers birth-right , though otherwise hee were not . so our saviour expounds that prophesie of malachy concerning elias , saying , that elias was then come , meaning not elias in his own person , but one in the power and spirit of elias . . when the thing is changed in circumstances , a man may 〈◊〉 contrary to what he said , and yet not be guilty of an untruth ; the angels said to lot , they would not 〈◊〉 in , but would lodge in the streets : s. peter said , christ should not wash his 〈◊〉 , and s. 〈◊〉 〈◊〉 to come to 〈◊〉 : and yet the angels came and lodged in lots house ; peter suffered christ to wash his feet , and s. paul did not come ; yet none of them were guilty of a lye , because the circumstances were changed . the angels had not come in , if lot had not importuned them , s. peter would not have had his feet washed , if he had not been better informed ; and paul would have gone to corinth if satan had not hindred him . all these speeches were to be understood 〈◊〉 sic stantibus ; but not if there were an alteration in the circumstances 〈◊〉 often change moral actions ; besides that , the promises of a good man in moral matters ought to be conditional . in these 〈◊〉 both the elder church and 〈◊〉 schoolmen have resolved , there is nothing against the truth . having spoken of 〈◊〉 〈◊〉 , a lye in words we are now to proceed to mendacium 〈◊〉 , a 〈◊〉 in our actions ; for as s. augustine saith , non refert utrum quis dicto 〈◊〉 aut facto , it is all one to lye in our actions , and in our words . for truth is nothing else but an evennesse , or an equality , . between the thing in its nature , and the imagination we have of it in our heart ; and if they be even , then there is 〈◊〉 〈◊〉 . . between the conceit we have in our mindes , and the expression of it by our words or deeds . if the tongue and heart agree , then there is 〈◊〉 oris , truth in our speech ; and if our actions agree with both , then there is 〈◊〉 facti , truth in our actions : for that facta , deeds or facts may be signes , as well as words , appears by that of our saviour , when he saith , that men shall be knowne by their fruits , that is , by the actions , as fignes of what is in their hearts : and by that question of the pharisees , who 〈◊〉 of him a signe , that is , some act to testifie his greatnesse and power ; as also for that , as good is done to edification , and hurt to give offence by words or precepts ; so good or evil is done by fact or example : for which cause god hath taken order , that both by our deeds , and by our words , the truth should be confirmed ; and that there should not be simulatio , dissimulation , which is the vice we here speak of , when men make shew by their actions of what they are not . for if the factum , the fact or deed , be not commensurate , or equal to the thought and heart , this is simulation . yet as we said before , a man may conceal some part of the truth in words , and is not bound to utter all he knows ; so here in his actions , he is not bound to signifie or declare all his minde , but that onely which without sin cannot be kept close . god himself was the author of an ambushment to joshua , when he made shew of flying before the men of 〈◊〉 : so christ made as if he would have gone further , in luke . . and did purpose so to have done , if their intreaty had not stayed him , as appears in the next verse . so s. paul wished , that 〈◊〉 were with the galatians , having his voyce 〈◊〉 , ( that so they might not know him ) to the end that he might see and 〈◊〉 them 〈◊〉 better . here fals in , as a principal part of this simulation or counterfeyting , the sin of hypocrisie , which is an outward resemblance of holinesse and religion , when there is none in the heart ; but because we have spoken of this before * , we shall pretermit it here . chap. vii . the second 〈◊〉 branch , of the sinne forbidden , viz , vain speech . three ends of speech . . edification . . profit . . grace and delight . of the means whereby this commandement may be kept . of suspition . rules about it . . for the manner . vve come now to the second general branch of the sin prohibited , viz. vain speech , which the prophet david joyneth with dissimulation , when he saith , he 〈◊〉 not kept company with vain persons , nor had fellowship with the deceitful : for as in the seventh commandement is prohibited not onely fornication , but also 〈◊〉 ; so here is forbidden not onely lying and 〈◊〉 , but also vain and foolish speaking . our saviour in mark . . sets down three heads of sin against this commandement . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , slander . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pride , the occasion of flattery and boasting : and . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foolishnesse , the root of vain speech : and in matthew . he concludes , that of every idle word there must an account be given . so that to the former sinnes already handled , we must also adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foolish talk , which saint paul doth not distinguish from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but makes them all one ; though the world-abusing tearms , calls it vrbanitas , urbanity , such as is in men full of pleasant conceits and witty jests ; christ calls such words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idle words ; and job , words of no value . the prophet denounceth a woe , against them that draw iniquity with cords of vanity ; and the prayer of agur was , remove from me vanity and lyes . by which places we may gather , that vain and foolish words draw on lyes , and all the catalogue of sinnes forbidden in this commandement . the prophet david makes vain speech , an essential mark of a wicked man , ( whose mouth talketh of vanity , &c. ) and the prophet esay saith , that in vanity they 〈◊〉 , there 's the first step , then they proceed to lyes , there 's the second , and then further , to corrupt judgement and justice . therefore david glorieth in this , that he 〈◊〉 not accompanied vain men . and solomon condemns vanity tossed to and fro among men . that is , when one asks a vain question , and another makes a vain answer , and the third hee gives a worse judgement . and job reckons this amongst his good deeds , that hee had not walked in vanities , neither of speech nor action . saint chrysostome on ephes. . saith , what workman is there , that hath any tool , which is vain , and serves to no purpose ; there is no instrument but at one time or other hath its use , and the workman knows what use to put it to . and therefore in this ars animarum , the art of saving a mans soul , which is ars artium , the art of all arts , no man ought to have any thing about him which is in vain , or without some end and use , therefore the tongue must not be a vain instrument , or imployed to vanity ; and so he concludes , that quicquidest otiosum est criminosum , whatsoever is idle is criminous . and for this cause it is , that the apostle bids titus avoid foolish and idle questions about genealogies , and vain janglings about the law , for which he useth no other reason but this , that they are vain and unprofitable ; for if a man will draw the apostles discourse into a syllogisme , he must make this the major , whatsoever is vain is to be avoided , but such foolish questions are vain , ergo , avoid them . this sin we should be 〈◊〉 careful to avoid , because that man is , as it is in job , tanquam pullus onagri , like the wilde asse colt , vain and foolish from his birth ; and 〈◊〉 as s. peter saith , we are brought up among men , in whom there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vain conversation , so that we receive it by tradition ; and therefore it is one of those things which christ came to redeem us from . for there is as job saith , a forge of vanities in mans heart , ( ye all forge lyes . ) hence the apostle exhorts us , not to walk as the gentiles did , in the vanity of their mindes ; and the psalmist , not to lift up our hearts to vanity . the apostle tels us what this vain speech is , ephes. . . he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corrupt communication ; and in the same place he sets down what our speech should be , viz. it must either be . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to edification : or . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit : or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for grace to the hearer . it is no doubt , but the apostle as he was in his epistles , which are verba scripta , written words , so he was in his communication . now his epistles tend chiefly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to edification in religion and vertue ; but when he advises timothy to drink a little wine for his stomack , this belongs not properly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to edification , but may be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was useful and profitable . and when he bids him remember to bring his cloak , but especially the book and parchments , it must be referred to the same head , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for as s. gregory saith , justa necessitas , corporis necessitas , the necessity of the body , is a just necessity . and when he tels him that erastus was at corinth , and trophimus he had left at miletum , this tended not onely to edification , but yet was useful , such things as may be of good use in common life , may be fit matter of our speech . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , 〈◊〉 , and delight to the hearer , all his salutations may be 〈◊〉 hither ; for they have neither matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor any necessary use ; but might have been left out , as they are in some epistles , but they are pleasing to those he writes to ; and to this may be referred that poudred speech which the apostle requires , which is that which is properly called urbanity , when our speech is poudred , not as one saith , atro sale momi , with salt-peter , but candido sale mercurii , with wit , which may delight and refresh the minde , being wearied with grave and weighty affairs . the apostle writing to the corinths saith , i have not been troublesome to you ; have i wronged you or done you injury in this 〈◊〉 i pray you forgive me this . here was no need to ask them forgivenesse , for it was no injury to them that he was not troublesome to them ; but here was speech poudred with salt , here was salt to make his speech profit , and pierce the more into their hearts , as the fathers observe , which it would not have done so much , if he had spoken directly , or in plain tearms . and yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grace and favour , may stand well with edification too ; and therefore the apostle joyns both together , rom. . . and writing to the philippians , speaking of those that urged circumcision , he uses this poudred speech , calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concision , beware of the concision , for we are of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , circumcision ( the true circumcision ) which worship god in spirit . and as he would have 〈◊〉 avoid all foolish and vain talking , so he exhorts to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thanksgiving , as opposite thereto . it was the error of the 〈◊〉 , that because s. paul would have no speech but thanksgiving , therefore to whatsoever was spoken in common talk , their answer was , laudate 〈◊〉 , let christ be praised : but the elder church understood it better , when they expounded the words per 〈◊〉 effecti , i. e. that we should speak something that was thankworthy , or which deserved thanks ; that is , 〈◊〉 as tended to edification , or some necessary use , or to grace and delight , and to procure love and favour to him that speaks it . that speech then which may be referred to some of these things , is good , and to be allowed among christians , but yet though these ends be all lawful , we ought to aim at the best : and seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , edification , is the best end of speech , therefore this we must chiefly affect . and for the last , though these terrenae 〈◊〉 , these earthly petty consolations be lawful , yet that rejoycing in psulmis , hymnis , &c. in psalms and hymns , and spiritual songs , is better , and chiefly to be used , although the other may be lawful , and sometimes expedient , especially for those that are novices , and not come to a perfect age in christ. and thus we have done with the act of this sin , and the several branches of it 〈◊〉 in this comandement . we come now according to the former rules , to the means of keeping this commandement . first , we must avoid groundlesse suspitions , which are the first cause of 〈◊〉 speeches of others , and to that end we must labour for stability ; for all men naturally are as the psalmist saith , lighter then vanity it self , and therefore the apostle exhorts to be stedfast in minde , grounded in the truth . for if we be not stedfast in minde , we shall be apt to suspect evil of others without cause . this suspicion is one of the fruits of that concupiscence wherewith our nature is 〈◊〉 , and though the first boyling of it , or rising up in our nature , cannot be hindered , yet we must labour to suppresse it when it is risen . the true and proper use of it is for our own preservation and safety ; and so in matters that concern the health and safety of soul or body , there is the onely lawful use of it ; for in these things it is better to be nimium timidus quam parum prudens , a little too timid , rather then a little improvident . this we see in s. pauls practice , when the mariners said , they would but cast out the anchor , he fearing they would have gone down into the boat , and left them in the ship , he said , vnlesse these abide in the ship , ye cannot be saved . now when such affections as are , given for our own good , are converted to the hurt and prejudice of other , this is an abuse ; yet in this case it is so common in the world , that not the godly themselves are free from it , but there is a difference between suspitions arising in them and in the wicked : when christ 〈◊〉 to 〈◊〉 , what thou doest , 〈◊〉 quickly ; presently suspitions arose in the hearts of the apostles ; one thought , that 〈◊〉 would have him to buy what they needed against the feast ; others , that it was about giving somewhat to the poor . suspitions will arise , but in evil men they are positive , in good men privative . the apostle had some fear and suspition of the galatians , which prevailed to the diminution of his good opinion of them , but not to a positive judgement of the contrary . an other example of this privative suspition we have in simon the leper , against christ ; he suspected him not to be a prophet , because he admitted a sinful woman so neer him , til christ , by the parable propounded to him , made him alter his judgement , which he did presently ; his opinion of christ began to lessen , but he came not so far as to conclude any thing positively . the godly may have a diminution of their good opinion of some , but this affirms nothing ; they may suspend their good opinion , but they do not admit or cherish those thoughts so as to come to a positive determination , and to say it is so . but evil men , as first they suspect and say , i alwayes suspected him to be such an one , so they go further , and make e suspicione judicium , a judgement upon a bare suspicion , 〈◊〉 is as s. hierome saith to make trabeme 〈◊〉 , a beam of a mote : and not onely 〈◊〉 , but they proceed further , to resolve in their minde what to do hereupon against the party suspected , and sometime they proceed to act accordingly . now for a man to keep himself from rash judging upon suspicions , he must consider two things . . that such thoughts and affections as arise in himself , the same he thinks to arise in others , and so such as we think others to be , such we are commonly our selves , as if we be angry , when another speaks evil to us , we suspect , that if we speak evil to any , he is angry with us . cum ipse stultus sit , omnes stultos putat , the fool thinks all others to be fools . if a man make himself the measure of all things , he cannot but suspect evil of others , if he himself be evil . . as a mans affections are , so are his suspicions : if he be ill affected to any , every small suspicion makesa conclusion . when the minde of the disciples ran upon bread , the leaven of the pharisees was a loaf , they understood christ of loaves , when he meant the doctrine of the pharisees . on the other side , josephs brethren were ill affected to him , and then every dream did increase their 〈◊〉 . if therefore we walk 〈◊〉 , and remove evil affections from us , and strive against suspicions , there is good hope we may remove them ; otherwise , we shall be apt from suspicions to proceed to conclusions , as they did against paul , when the viper 〈◊〉 upon his hand , that concluded him to be a 〈◊〉 . there are six things to be observed , to keep our suspicions from growing into conclusions , and they may be reduced to two , for they concern either the ground , or the object . . the ground whereupon they rise . suspicions naturally rise from slender grounds ; sometimes in good , as when the disciples gathered from christs answer , to s. peter , that john should not die ; some in evil , as when they concluded , that because peter was of galilee , as his speech shewed , therefore he was one of christs disciples ; therefore every man must examine his grounds . . the object , which is either god , or man. . about god. mens suspicions will rise about many things which belong onely to god , which they will sit and scan , and draw conclusions from them . as , . the knowledge of the heart is gods prerogative , yet how common is it , for men to conclude upon a mans meaning , as if they knew his heart . therefore 〈◊〉 upon that of the apostle , quis es tu , &c. who art thou that judgest another mans servant ? saith , my heart is none of your servant , onely god must judge it . suspicion must never go to amans thoughts . . we must not raise suspitions upon the acts of gods providence , or draw conclusions thereupon : as those that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as nazianzen calls , them , things 〈◊〉 befall all men alike , as prosperity and adversity gather false conclusions , as if from a mans affliction or adversity , one conclude him to be a greater sinner then others ; as those that saw the viper on pauls hand , and concluded him to be a murtherer . when as it is most certain that outward things happen alike to all , as the wise man speaks : and therefore saith nazianzen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thus if a man be born blinde , either he or his parents have 〈◊〉 . thus they concluded against gods providence , that the children suffered for their parents sins . the fathers have eaten sowre grapes , and the childrens teeth are set on edge , when as his providence is a great deep , which cannot be searched out . so they in malachy conclude , that it is in vain to serve the lord , because there is sometimes no present visible reward . if john baptist lose his head , or s. paul his life , some will say , this they have for the service of god. . about future things ; men are apt to pronounce judgement , when as god onely knows what shall come to passe . if one be cast down , or out of gods savour , he can never recover again ; if men have once surfetted of the world , it is impossible for them to awake , or edormire 〈◊〉 : but the apostle teaches otherwise , he would have us wait , if god will at any time give them repentance . multi sunt intus lupi ( saith s. 〈◊〉 ) multi foris oves , there are many wolves within , and many sheep ( for the present ) without : and multi sunt rami inserti diffringendi , & rami disstracti inserendi , there are many branches graffen in , which may be broken off , and many broken off , which may be graffed in . we must not then conclude in this manner , for gods hand is 〈◊〉 shortened , but his power is the same still . . concerning 〈◊〉 ; wherein men judge amisse , either of the actions , or the persons of others . . of the actions , men often judge amisse ; and in this case , when a man doth judicare de re , without good ground , he hurts none but himself , and therefore we should labour to know the truth of things before we judge them . . of the person ; men by judging amisse may wrong the person whom they judge , hereby they make him contemptible and odious ; as on the contrary , when he is absolved , he gets credit . if i condemn him being an innocent , i do an injury , not to him alone , but to others , i condemn the generation of the just , as the psalmist speaks ; whereas , if i judge well of him , when he deserves ill , this is but error in singularibus , and the 〈◊〉 way , for the apostle saith , that charity is not suspitious , nor thinketh evil . . if there be no determination , but a presupposing , the rule is , a man may suppose the worst for the prevention of evil ; as if i am to cure a sin , it is better to suppose it worse then it is , then to make it lesse then it is , lest i apply too weak a plaister , which will not heal it . a gentle plaister may help a wound or sore for a while , which after a while will break out again . the evangelist saith of christ , that though many beleeved on his name , yet he would not commit himself to them , because he knew what is in man : but we must not , because we know not what is in man. it is good to suppose the worst , for the prevention of sin . now further , in our determinations we are to consider , that either the case is plain , and then there is violenta suspicio , a violent suspition , and here we may conclude ; or else it is doubtful , and may be taken in a good 〈◊〉 ; for moralia sortiuntur 〈◊〉 fine , moral actions are distinguished by their ends : now in this case it is dangerous to conclude against one in a doubtful case , for dubia in meliorem partem interpretanda , doubtful things must be taken in the best sence . the last rule in this case is , that we must not be too hasty or rash in judgement , for praecipitatio noverca justitiae , rashnesse is the stepmother to justice . god teaches the contrary by his own example , though he knew the matter before , yet he proceeds judicially , vbies adam ? adam where art 〈◊〉 and in the case of sodom , though the cry of their sin was great , descendam , saith god , & videbo , i will go down and see whether they have done according to the cry . though god needed no information , yet he thus speaks for our example and imitation . now for the action , upon a suspition ; it is utterly unlawful to act against any upon a bare suspition . david had a strong suspition of doeg , that he would tell saul , what abimelech had done , yet it was not so strong , as to make him proceed to any action thereupon ; for if he had , he had kept him from carrying any tales to saul . these rules may help us against groundlesse suspitions against others . sundry other rules may be given , concerning our selves and our own actions , in relation to the sins here prohibited , and already handled . . when we are to speak the truth of our selves , knowing our own imperfections , and that lingua est prodiga , the tongue is prodigal in a mans own praises , we must do as s. matthew did , who being to tell his own story , calls himself by the worst name , matthew the publican , whereas the other evangelists call him matthew the son of alpheus or levi , he leaves out also his own feast , which he made for christ , and mentions it not , though s. luke sets it out : so the same s. luke speaking of s. peters denyal mentions it gently , as that he said , woman i know not the man , and man i know him not : but in s. marks gospel , ( which was thought by the primitive church to be writtten by s. peter ) he saith , that he began to curse and swear that he knew him not . thus he spares not his own credit in speaking of himself . . for hearing such as speak evil of others , 〈◊〉 we must give them an angry look , for an angry 〈◊〉 drives away a slanderer , as the north-winde doth rain . and secondly a deaf ear , we must stop our ears against them . it were a happy thing , as s. 〈◊〉 saith , if good men would be to the wicked , as the wicked are to them , when they come to them , they shew no liking to them , either by their words or countenance , neither ought the other to shew any to them ; but our unhappinesse is , that we want that constancy and courage in good , which they have in evil , and our ears are open to the charmer . . we must not in our reports of any , augere rem , make the matter greater then it is , as 〈◊〉 , when but a dozen of bread , was given to david by abimelech , he reports that abimelech gave him 〈◊〉 , as if he had been furnished with a great deal . and the spies that disheartned the people , by reporting the canaanites to be far stronger then they were , and not to be conquered ; whereas the other spies told them the truth , the land was strong indeed , but yet they should not fear 〈◊〉 . . against flattery , this mellea stranguratio , this sweet and pleasant choaking , the rule is , we shall avoid it our selves , if we forsake not the law of god , for they that forsake the law , praise the wicked , &c. and against flattery by others , that we be not strangled with it ; we must say contrary to abab , he hated michaiah , because he did not prophecie good to him , he did not please him by flatteries . but we must say , we hate the flatterer , because he speaks onely placentia , pleasing things . and again , if we would judge our selves , as the apostle exhorts , we should not hearken to flatterers , when we see our own defects , we would say as he did , vatem me quoque dicunt , — pastores — sed non ego credulus illis , they would make me this and that , but i believe them not . . how to behave our selves in reproaches . the prophet directs us , fear not their reproaches , nor be afraid of their rebukes . we must esteem the witnesse within us , more then the outward witnesse of the world , and the witnesse above us , more then both . but if reproach be fallen upon us , then we must remember these rules . . sometimes a man is reproached with a matter known , and of which he is convicted ; here , . he must take heed of frons meretricia , a whorish forehead . if the word of god , and the censures of the church will not prevail , it is not their civil censures that will work any thing : and . he must not onely have the shame in his countenance , but also confusion inwardly , that he may be able to say , this shame i willingly bear , onely i wish , that i may amend my fault , and recover the favour of god , and be in credit with his servants . . sometimes a man is reproached for a thing not known , nor is he convicted of it , yet he knows himself to be guilty ; here he is not bound retegere peccatum , to uncover his sin , nisi sine peccato tegere non potest , except without sin , he cannot keep it close ; yet he must confesse it to god , and say with david , tibi soli peccavi , against thee have i sinned , and done this evil in thy sight , thou knowest of it , though i cannot be convicted of it before men . now in this case , either a man hath given some occasion , by carrying himself so , as may give some suspition of such a sin , though he never acted it , and then , because he hath offended in not avoiding all appearance of evil , he must know god hath by this means dealt lovingly with him , to make him more wary to avoid all appearance of evil for the future , and to keep him from wandring and pleasing imaginations of the sin in his heart , for it is sure , sin cannot be long in the heart , before it will come into action . . sometimes a man is charged with that , which he ever 〈◊〉 in his heart , yet in this case he may make use of an unjust reproach ; for by this means , he may be stirred up to prayer , to be still kept from that sin , which he may fall into afterwards , though as yet he be free from it , for many have fallen so ; there he should take this as a warning from god , to take heed that he fall not into the just reproach , as solomon advises , vereri opera sua , be afraid and jealous of himself ; for , blessed is the man that seareth alwayes . and in this case , it is the advise of the fathers and doctors , that when a man falleth into unjust reproach , by lyes and slanders , he should examine himself , whether he have not lyed unto god , and so deserved this lying report from men , whether he have not made many promises of amendment to god , in the day of his affliction , which afterwards he hath forgotten ; like the israelites in distresse , who prayed the lord , that he would but deliver them that day , and then he should do as it should please him ; or as those in hosea , that cried not with their hearts , when they howled upon their beds , but were like them in the psalm , that lyed with their mouths and dissembled with him in their hearts . this lying to god , when men make fair promises in their sicknesse , or other distresse , which they have no care to perform , may justly cause god to give them over to the lying tongues of men : and for this cause it is , as with them in hosea , that vinea mentitur nobis , the floor and the winepresse fails us ; we shall have fair and forward springs , but god sends such weather as shall deceive our hopes . and as it is said , that the house of achshib , should be a lie to the kings of israel ; so those that trust in men , for whose favour they are contented to lie and do evil , hoping those men shall be pillars to support them , they shall finde that those they trusted in , shall prove a lye to them , they shall deceive them , and finde there is no help in them . and thus much for the means and rules for observing this commandment . the last rule , according to our former method , requires , that we procure the keeping of it by others , and herein we have davids example , whose eyes were upon veraces terrae , the faithful in the land ; so effectually would he work , that no deceitful person , nor any that telleth lies should tarry in his sight . the one should be his companions , but the other should not come neer him . and thus much for this ninth commandment . the exposition of the tenth commandement . exod. . . thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife . chap. i. reasons against the dividing of this commandment into two . the dependance of it . the scope and end of it . we have formerly mentioned , * that the church of rome together with the lutherans , as they make the second commandment and the first but one , so to make up the number of ten , they divide this into two ; so that these words , thou shalt not covet thy neighbours wife is the ninth , and the rest that follows , is the tenth . and though they take herein the authority of saint augustine , yet we choose rather to follow those that make it but one , as most of the fathers besides him do , and that for these reasons . . because it would be unreasonable to thrust two precepts into one period , and so to pronounce them with one breath ; whereas every one of the rest is a full sentence by it self ; and therefore it is most agreable to reason , that this should be so too . . because to make two laws for two lusts or concupiscences , as they would do here , is to make laws for every particular , which is counted absurd in all laws , for laws are made in general , and descend not to particulars ; and it would be most absurd in this law of the decalogue which is most compendious , and therefore most general . . because by this reason we might make more commandments of this then two , for , though two concupiscences onely be named , yet there are diverse others here included , as the inward lusts against the fifth , the sixth , and the ninth , which will fall under no commandment , if they be not reduced hither , and if they be , then they make so many precepts , as well as these two , which refer to the seventh and eighth , which are here mentioned : for objectum determinat propositionem , the object makes the proposition ; and therefore , how many lusts there be , so many objects there are , and so many propositions , and by consequence , so many commandments : and if they say that the rest are forbidden under these two , they must shew how the rest , being of a different nature , can be referred to these two , which if they cannot do , this is gratis dictum . . because the apostle rom. . . & . . without 〈◊〉 of any particular 〈◊〉 , 〈◊〉 it down generally , non 〈◊〉 , 〈◊〉 shalt not lust , and 〈◊〉 makes it but one commandment . . the confent of the hebrew doctors about and since christs time , as josephus , philo , abenezra , and others , and most of the fathers of the primitive church since christ , as we shewed before , are against this division of theirs . . in 〈◊〉 the words are , thou shalt not covet thy neighbours house , and then , thou shalt not covet thy neighbours wife , &c. but in deuteronomy the last is placed first , and the other after it ; by which inverting the order of the words , god seems expreslely to prevent the dividing of this commandment : besides , that in the ninth commandment ( as they make it ) should be forbidden , the concupiscence against the eighth , and in the tenth the concupiscence against the seventh , ( thou shalt not covet thy neighbours wife : ) and withal the 〈◊〉 against the eighth in these words ( nor his man servant , nor his maid servant , nor his ox , nor his asse , &c. ) whereby there would be a manifest inverting the order of the commandments , and a disturbing of the sence , which one of their own writers acknowledges , ( hessel ) who saith here is sensus 〈◊〉 , and such a hyperbaton or trajection , as is not to be found any where in the scripture besides : for here is ( by their division ) first , a prohibiting of the concupiscence against the eighth commandment , and then of that against the seventh , and then again of that against the eighth . . in their catechisms , when they come to expound this commandment as two , they are in such want of matter , when they come to lay forth the several branches of them , that they are 〈◊〉 to thrust both into one ; thus they bring in great lamenesse into the law of god by this division , whereas his law is of great extent , and very large . the exposition of this precept is to be taken out of deuteronomie . . thou shalt not covet thy neighbours wife , neither shalt thou covet thy neighbours house , his field , &c. and from the prophets , esay . . let the wicked forsake his thoughts , &c. and jeremy . . where , the doing after the imagination of ones evil heart is forbidden : and in the gospel , from our saviours exposition , against the false doctrine of the pharisees , mark . , , &c. shewing , that what comes out of the heart defiles a 〈◊〉 : and from s. paul , rom. . . and ephes. . , . and such places where the matter of this commandment is handled . the dependance of this comamndment upon the rest , appears in this , that without the observing of this , none of the rest can be kept ; for , by giving this after all the rest , god would teach us , how all the rest are to be understood , viz. that not onely the outward act is forbidden in them , but also the inward purpose and intention of the heart , though we never proceed to the outward act ; so that this is the rule and measure for the understanding and so for the observing of the rest , this is the hinge whereupon all the rest do turn ; and therefore s. augustine saith , si quis 〈◊〉 facere studeat , 〈◊〉 maxime faciat , he that would observe the rest must chiefly look to the keeping of this , for this looks to the heart , out of which as solomon saith , proceed the yssues of life and death , : and therefore he advises , to keep the heart with all diligence ; supra 〈◊〉 custodiam there is the cockatrices 〈◊〉 hatcht , as the prophet speaks , and here is sin conceived , as s. james speaks ; which , when it is perfected by the act , brings forth death . the scope and end of the lawgiver in this , is twofold . . to shew that he looketh further then his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his substitutes on earth can do , and that his law hath a 〈◊〉 above theirs ; for though mans law may injicere vinculum , may binde the hands and the feet , it may put 〈◊〉 , a stopple into the mouth , and it may condemn the purpose of the heart , quantum 〈◊〉 prehendere , 〈◊〉 far as it can discover or take hold ; for if one be found cum telo with a weapon , or breaking into a house , though 〈◊〉 be hindered from the act of 〈◊〉 or robbery , yet here is propositum prehensum , the purpose discovered , and taken hold on , and therefore he is punished by mans law , but all humane laws say , and it is an axiome in the civil law , cogitationes paenam nemo patiatur , for bare thoughts let no man suffer , and so they let thoughts goe free . but god takes order for the very thoughts , though they do not appear by any overt act . and therefore simon magus is brought to the bar , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thought of his heart , pray ( saith he ) if perhaps the thought of thine heart may be forgiven thee . . propter pharisaeos , for those that pharisee like are conceited of their own righteousnesse ; that , as s. augustine saith , superbi peccatores , proud sinners , who are not sanati , healed , may by this law be convicti , convicted of their need of a physitian ; for though a man may in regard of the full consent of heart , hold out , and justifie himself in some things , and for some small time , ( though few attain to this ) yet , when he comes to this commandment , wherein the partus imperfectus , the imperfect birth , ( when there is no perfect consent , but some pleasure and titillation onely in the motion ) is forbidden , this will make him sweat , and cry out , as it is rom. . wretched man , who shall deliver me from the body of death , and so will make him see that he cannot acquit himself , nor be a christ or saviour to himself : but must fly out , and seek to another without himself , as it is in the next words , i thank god through our lord jesus christ , &c. for the consent of the heart is forbidden by the other commandments , as they are expounded by our saviour , who saith , that if a man look upon a woman , hoc animo , & hoc fine , with this purpose , and to this end , to lust after her , that this concupiscence is adultery ; but here the intention and desire , though it have not plenum consensum , full consent , but be onely partus imperfectus , is attainted by this precept . the distinction here is , that in the former commandments , the intention of evil is forbidden , etsi non consequaris , though it be not executed ; here also , etsi non prosequaris , even though it be not prosecuted or resolved upon , as when the motion is entertained with some approbation or delight , though not fully consented to . s. augustine contra julian . explains the matter thus : the one is , non concupisces , thou shalt not lust , forbidden by this commandment ; the other is , post concupiscentias tuas ne eas , follow not after thy lusts , as it is in ecclus. . . and he that hath attained this latter ( not to go after his lusts ) magnum fecit , saith the same father , hath done much , sed non perfecit , but hath not done all , quia adhuc concupiscit , because he lusts still . the apostle distinguishes them thus , he calls the one peccatum regnans , sin reigning in us , when we follow it in the lusts thereof ; the other peccatum inhabitans , sin dwelling in us , when it lusts in us , but hath not got perfect dominion : here it dwells as a private person , there it rules , and hath got a kingdom ; for quando peccatum transivit in affectum cordis , & impetravit sensum rationis , ut si adsit occasio , facere disponat , when sin hath so far prevailed both upon our affections , and upon our reason , that there wants onely an opportunity to act it , there it reigns . but when we have given some entertainment to it in our mindes , but are not resolved , so that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a reasoning within us ; faciam , aut non faciam ? shall i do it , or shall i not ? when we have reasons pro & contra , and are not fully resolved , there is peccatum inhabitans , it dwells in us , and this is properly forbidden by this commandment . if we resolve once , faciam , i will do it , then it is factum , as good as done before god , and may be referred also to the other commandments , as forbidden there . chap. ii. the thing prohibited , concupiscence which is two fold : . arising from our selves ; . from the spirit of god. the first is either , . from nature , or . from corruption of nature . corrupt desires of two sorts : . vain and foolish ; . hurtful or noisome . the danger of being given up to a mans own lusts . the subject or matter of this commandment , is concupiscence or lust , which is here prohibited , which that we may the better understand , we must know , that it is not every concupiscence which is here forbidden , for there is a twofold lust or concupiscence . . there is a concupiscence of our own , of which s. peter speaks , there shall come men walking after their own lusts . . there is a lust or concupiscence of the spirit , of which the apostle saith , that it lusteth against the flesh : this is holy and good ; for when our mindes are enlightned by the spirit of god , it stirs up in us good motions and desires , and doth strengthen us to bring the same to effect , and withal it arms us ( as s. peter speaks ) against the opposition we meet with . by this concupiscence , evil motions , when they arise in the heart , are checked , as we see in the psalmist ; why art thou cast down o my soul , and why art thou disquieted within me ? trust in the lord , &c. this concupiscence is not condemned here , but as it is in it self acceptable , so by helping our infirmities , it makes our prayers acceptable with god , and so procuring audience , whereby we obtain our desires of god , it increases in us love to god , and charity to men . this is not therefore restrained by this commandment , but the other , which is propria 〈◊〉 , our own concupiscence . now this concupiscence of our own is of two sorts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first is natural , the second is from the corruption of nature , which s. peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the concupiscence of corruption , or corrupt concupiscence . the first is in all men by nature , as to desire meat when one is hungry , or drink when he is thirsty : and this is not forbidden , for it was in christ himself , who was free from all sin ; he was sometimes hungry , and desired meat ; and sometimes weary and desired rest , &c. but it is the other , the corrupt lusts or desires which are forbidden in this place . this faculty of desiring or lusting was at first given to the soul , to make it move towards those objects which the minde propounds , aslevity or lightnesse is in some things , to make them move upwards , whereupon the heathen called the minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eye of the soul ; and the desire or appetite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conatum , the motion or endeavour of the soul after that which the eye discerns : but this desire or 〈◊〉 being corrupt , choaks the light of the minde , that it cannot direct to what is good ; for the faculties of the soul , being conjoyned , do corrupt and infect one another , as ivy that cleaves to the oak , and draws away the sap , and makes it to wither ; and so the minde being blinded , the will cannot move towards that which is good , and thus our desires become corrupt . out of this corrupt concupiscence spring up desires of two sorts , as they are distinguished by s. paul , some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vain and foolish , others are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , noisome and hurtful . the first we may see in such men as the apostle calls earthly minded , who desire worldly things , not for natural ends onely , but do transilire fines 〈◊〉 , passe and 〈◊〉 over the bounds of nature , desiring more then is necessary , for they still desire 〈◊〉 and more , and as the psalmist speaks , when their riches increase , do set their hearts 〈◊〉 them , which as the precedent words imply , is folly and vanity , ( o give not your selves unto vanity ) such men do think , speak and delight to discourse of nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earthly things , and thus at length they corrupt themselves ; so that as the prophet speaks , their silver is become drosse , and their wine mixt with water , when they mingle their souls with earthly things , which are of an inferiour and baser condition then the soul. the other desires which he calls hurtful , are those properly , between whom and the spirit of god there is that opposition which the apostle mentions . and these do first hinder us from good things , which the spirit suggests , because there is 〈◊〉 cordis , a foreskin grown over the heart , which shuts up and closes the heart , when any good motion is offered , and leaves it open when any evil would enter ; and also 〈◊〉 aurium , a foreskin drawn over the ears ( o ye of uncircumcised hearts and ears ) whereby the like effects are wrought , for it shuts the ears against any thing that is good , and draws the covering aside for corrupt , or unsavory communication to enter in ; for which cause god is said in job , revelare aurem , to uncover the ear , when he reforms men effectually . and . as they hinder us from receiving good , so they corrupt that good which is already in us , like the dead fly in the box of ointment . and . they provoke to evil , or which is all one , ad ea ad 〈◊〉 consequitur malum , to such things as are not in themselves evil , but will 〈◊〉 us in evil , if we follow after them ; ( for malum , sive in antecedente , sive in consequente , malum est , evill , whether in the antecedents , or in the consequents of it , is 〈◊〉 , and to be avoided , ) therefore the apostle would not have us to be brought under the power of any thing , because the devil doth sometimes kindle such an earnest 〈◊〉 and appetite in a man after some lawful indifferent thing , that he will not forgoe it for any cause , and then the devil will quickly finde a condition to annex to it , whereby he will draw a man to something simply unlawful , as he thought to have done with christ ; when having shewed him the kingdoms of the world , and the glory of them , wherewith he thought he had wrought upon his affections , he presently seeks to 〈◊〉 him to idolatry , 〈◊〉 tibi dabo , &c. all these will i give thee , if thou wilt fall down and worship me . thus the desires of our concupiscence in malo , in evil , are either as s. augustine saith , per injustitiam , or adjustitiam , either to get things lawful by evil means , or if by lawful means , yet for an evil end ; and both these wayes of getting are justly condemned , even in the very desire of the heart . this 〈◊〉 , and these desires proceeding from it , are expressed in scripture by other words . sometimes it is called the old man ; sometimes sin dwelling in us : sometimes , the law of sin , and the law of the members : sometimes , the sting of death : sometimes , the prick in the flesh : sometimes , the cleaving sin which hangs so fast on : sometimes , the skirmishing sin which wars against the soul : sometimes , virus serpentis , the poyson of the serpent , which the devil instild into our nature at the first . the schoolmen call it fomitem infixum , or fomitem peccati , that inbred fewel of sin . others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the disorder , or irregularity of the faculties of the soul : for whereas man had advanced his concupiscence above his reason , against the order and will of god , and so made it chief ; and for fulfilling his desire hazarded the favour of god. therefore as a just punishment , god hath so ordered in his wrath , that it should be stronger then reason ; so that it cannot be brought under that superiour faculty though a man would . so that as god said by the prophet ( and it is a fearful judgement ) because ephraim had made altars to sin , therefore they should be to him to sin : so here , because man would have his concupiscence superiour , it shall 〈◊〉 be 〈◊〉 do what he can . thus god in great wrath sometimes deals with men , as he did with the israelites , they did eat and were full , and he gave them their own desire , they were not disappointed of their lust ; and in another place , he gave them up to their own hearts lusts , and to follow their own imaginations . thus he dealt with the heathen romans , as the apostle saith , after great disobedience , and wilful sinning against the light of their own hearts ; there follows this illative , ideo tradidit cos deus , therefore god gave them up to their own desires , counsels , inventions , and imaginations . this is a fearful thing to be thus given up to a mans own lust . it is much to be delivered over to satan : tradatur 〈◊〉 , was a high censure ; yet tradatur 〈◊〉 had a return , he that was so given up , was regained . but when a man is delivered up to himself , it is certain , that by ordinary means , he never returns again : for this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that reprobate sence ( as the apostle cals it ) when god gives a man clean over , and withdrawing his grace , leaves him in his own hands to final destruction : so that it is better to be delivered over to the devil , then to his own will. and thus we see how well we are to think of our own will , and how dreadful a thing it is to be given over to it , and not to have gods spirit to maintain a perpetual conflict therewith . chap. iii. how a man comes to be given up to his own desires . thoughts of two sorts . . ascending from our own hearts . . injected by the devil . the manner how we come to be infected : six degrees in sin . . the receiving of the seed , . the retaining of it . . the conception . . the forming of the parts . . the quickning . . the travel or birth . now for the means whereby a man comes to be thus endangered , it hath been partly handled already in the first commandement , which in our duty to god , answers to this , towards our neighbour , and shall partly be now touched . a man comes thus to be given up to his own desires , by degrees , when he gives way to civil imaginations against his neighbour . let no man imagine or think evil in his heart ( saith the prophet ) against his neighbor . we must not give way to it at all , though we suffer it not to proceed to suppuration . there is in every of us an evil imagination against our neighbour to do them prejudice ; and this being in us , then there comes in a temptation , as the apostle shews , partly from the world , ( according to the course of the world ) partly from the devil , who then begins to strike and to work and fashion the thought of the heart , to a perfect sin ( according to the prince of the power of this air . ) thus they both work upon our thoughts and desires , to fulfil the desires of the flesh , as it is in the next verse . so that here is a double cause to draw us to this . . our concupiscence alone , considered in it self , as it riseth by it self , without any blowing or quickning of it from without . . as it is imployed and wrought by the world , or the devil , or both . . by it self alone , christ speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evil thoughts that proceed out of the heart , and of thoughts that arise in the heart . there is a steam or vapour that ariseth from our nature ; for evil thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arise up , or ascend from below , good thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , descend or come from above ; the one comes from our selves , the other from god and his spirit , for omne bonum desuper . now the devil knowing this , takes occasion by those desires which he perceives by some outward signe to arise within us , to assault us , by propounding worldly objects and 〈◊〉 , and so makes use of the world to tempt us . thus he dealt with christ , he forbare him till he was hungry , and had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : his natural desire of bread ; and then he comes to him , and offers him stones to be turned into bread ; thinking by that means ( when christ had a natural appetite ) to have been entertained , as jehoram was for jehosaphats sake . . as there are cogitationes ascendentes , thoughts ascending into the heart , so there are another sort , cogitationes immissae , thoughts cast in by the devil . thus the devil entred into judas , when he put those evil thoughts into his heart of betraying his master . so he filled the heart of ananias and saphira , to 〈◊〉 to the holy ghost , and to commit sacriledge . and as he sometimes doth this immediately by himself , so he sometimes makes use of the world , and os outward objects , to cast evil thoughts into us . thus the world and the devil infect us from without , when we infect our selves fast enough from within : for as nazianzen speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sparkle is within us , the flame is from the evil spirit , which blows it up : so that though there were no devil to tempt us , and though we were in the wildernesse where no worldly objects could allure us , yet we carry enough in our bosomes to corrupt our selves . neither can we be safe though we leave all the world behinde us , so long as we 〈◊〉 our own hearts with us , saith s. basil. of these . the ascending thoughts within us , are 〈◊〉 , the other cogitationes immissae , that are sent or injected into us , unlesse they infect us , or we give way to them , are our crosses , not our sins : nay , daemon tentando coronas nobis fabricat , by resisting these motions and temptations of satan , we win the crown , and every temptation we resist , is a new flower to our garland . the manner how these thoughts come to infect us is thus . there are six degrees before we come to that full consent and purpose of heart which is prohibited by the other commandements . in genesis , when eve was tempted , we see how the infection began . there is the fruit held out , the object to allure , and withal the three provocations by which all sins are ushered in to the soul are there set down . . it was good to eat , here was apparentia bonis utilis , the allurement of profit . . it was pleasant and delightful to the eye ; here is apparentia boni jucundi , the bait of pleasure . . it is said it was to be desired in regard of knowledge . here was apparentia 〈◊〉 & per se expetendi , there are these three mentioned by s. john , the lust of the flesh , the lust of the eyes , and the pride of life . . and in the next verse before the devil addes a fourth , ( which may be reduced to the third ) eritis sicut dii , ye shall be like gods . the very lure of pride , excellency , and a condition to be desired by man being chief of the 〈◊〉 . these being held out , every one was paused upon by eve ( saith the scripture ) she had respective regard to them all , for the woman seeing that the 〈◊〉 was good for meat , and pleasant to the eyes , and a tree to be desired to get knowledge , she took of the fruit thereof , and did eat . out of which we may observe these seve al steps and degrees , whereby sin enters into the soul. . the first by s. paul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a turning back after satan , or a turning of the soul back , to look on the object . the first entertaining of it , aversio a deo , a turning of the soul from god , which when one doth , he begins to prostitute his soul to the devil . . the second they call allube scentium , when it liketh them well , so that sain they would have it . this 〈◊〉 be sudden , 〈◊〉 〈◊〉 it propassionem , answering to the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies , a light motion or passion upon the first sight ; whereas that which more 〈◊〉 impressed in us , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a passion , more 〈◊〉 or violent . job compareth him that hath gone thus far , to one that hath a sweet poyson in his mouth , who because of the 〈◊〉 that he feels , is loth to spit it out , and would swallow it ; but yet considering that it is poyson he spits it out : or if he do not let it go , nor yet dare swallow it , but keeps it under his tongue , then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this is retentio seminis , the keeping and retaining of the 〈◊〉 , as the first was receptio seminis , the receiving of it : and as in that there was aversio a deo , a turning from god ; so in this there is conversio ad creaturam , a turning to the creature . . the third is consensus in delectationem , a consent to take delight in it . for ( as before ) there a double consent . consensus in 〈◊〉 , a consent to execute or act the sin ; and this may be forbidden in the other commandements , and is that which we called ( when we expounded them ) the suppuration , or inward festering of our hereditary wound . and . consensus in delectationem , a consent in minde onely to take pleasure in it , by often rowling of it in the heart , wherein we so far consent to it , as to delight in the thought of it , though as yet we have no full purpose to act it , but onely gaze and stare upon it , and this they call conceptionem 〈◊〉 , the conceiving of sin . . the 〈◊〉 is called morosa delectatio , a delaying or lingring in the thought of it ; so that when a man hath once consented so far as to take pleasure in it , he will abide by it , and dwell in it ; and this they call articulationem ftaeus , the framing of all the parts in the womb of the soul , whereby it becomes perfect , when every corner is sought into , and every circumstance weighed and considered how the sin may be acted . dum populus morabatur in sittim , 〈◊〉 est populus , when the people 〈◊〉 at shittim , the people 〈◊〉 commit 〈◊〉 with the daughters of moab . . there is aberratio cordis , the wandring of the soul after it , that is , when the thought is gone , and once past over , yet we resume it and call it back again , and make a covenant contrary to that of jobs , that we will not suffer our eyes to look from it , but will still behold it ; and not onely so , but we also imploy those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus phantasmatum , those gates and passages to the phansie , the senses , to raise up this delight in us again , that we may continue in it . we reade in genesis of figmentun cogitationum , when there is no real object , and yet a man will notwithstanding frame or imagine a false object to convince the pleasure of a thought . so here is a framing of imaginations to please the soul in such a sinful thought ; when besides occasions offered , a man procures to himself occasions outwardly , or inwardly devises fancies to delight himself ; this is peregrinatio in peccato , and is commonly called , the quickning of sin when it begins to stir in the womb . . the last they call nixum , the travel or birth : the greek fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conatum , a laying hold on the occasion offered to act the sin formerly resolved upon . it proceedeth upon a syllogisme thus , si tanta voluptas in cogitando , vel animo revolvendo , quid si potiar ? if there be so much pleasure in thinking of it , or revolving of it in my minde , what will there be if it be actually performed ? after 〈◊〉 comes consensus rationis , the full consent of the minde , and then we are out of this commandement , for there wants nothing but means and opportunity to act it . the conclusion is setdown in the heart , faciam , i will do it ; and then , when occasion is 〈◊〉 , it is done , and so sin is brought forth and perfected . and these are the six degrees of sin , although iniquitas mentitur sibi , sin flattereth and lyeth to it self , perswading men , they are not guilty , till they come to the last degree , the very act , when as there is sin in all the rest . chap. iv. the wayes whereby a man is tempted of his own lust . . there is a bait . . a hook . the same wayes used by the devil and the world. the affirmative part of this precept . renewing the heart and minde . the necessity of this renovation . the meanes of renovation . now there are two wayes mentioned by s. iames , whereby a man is tempted by his lust ; he is either drawn by a kinde of violence , or enticed by some allurement . every man is tempted , when he is drawn away of his own lust , and entised . there is esca and uncus , a pretty inticing bait to allure , and a violent pushing and haling of the soul to enforce . for a man is drawn , either voluptate sensus , by the pleasure of the sense , or else importunitate mentis , by the importunity of the minde : either sin gets within us , and tols us on till we be catched , or else it assaults us in a boystrous manner , that we yield , and think we can do no other . against both these we must watch , lest we be like those in hosea , they have made ready their heart as an oven , the baker sleepeth all the night , in the morning it burneth like a flaming fire . they are all hot as an oven , — and there is none that calleth upon me . in the same order do the other two , the world and the devil tempt us . there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the alluring and the drawing in them both . the devil is called in scripture , the old serpent , and the apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a method of craftinesse , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deceit , ( cogging at dice ) whereby men are deceived . the serpent we know is subtile by nature , but he is an old serpent , who if he had any natural defect , might by custome and long experience have supplyed it . again , the apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fetches and wiles of the devil . the apostles were not ignorant of them , but another may fear , lest it be the devils method , and craft , by which he is allured , and that he is not wise enough of himself to descry it . . he is called a roaring lion. and under these two names ( a serpent and a lion ) all that is spoken of him in scripture may be included . as he is a serpent for his subtilty , so for his strength , violence , and cruelty , he is called a lion , and a roaring lion : when he had leave given him , we see he made the swine run headlong with violence into the sea. and the apostle tels us , that he torments extra pugnis , intra terroribus , with fightings without , and terrours within : and whereas the apostle had a good purpose of coming to the 〈◊〉 , to have confirmed their faith , sathan 〈◊〉 him . the apostles had extraordinary knowledge to discern his fetches , and power to oppose his violence , which we have not , and therefore we must stand upon our watch the more diligently , and put on our spiritual armour , that we may be able to oppose him . the extremity in violence , and the exceeding subtilty in perswasion , will bewray whether the temptation come 〈◊〉 our selves within , or from the devil without . and as we say of him , so we may say of the world , it tempts sometimes by fair means , using subtilty , offering pleasures , profits , preferments , &c. to allure us . and if we will not be allured , there is a hook to draw us ; instead of profit , we shall have damage and losse ; instead of pleasure , grief ; and instead of preferment , reproach and disgrace , thereby to prevail against us , and bear us down . s. augustine saith , aut amor male 〈◊〉 , or timor male humilians , either love of the bait will inflame us , or fear of the hook will 〈◊〉 us , to draw us to evil , or to keep us from good . thus we see all temptations to evil may be reduced to these three heads ; they come either from our own 〈◊〉 , or from sathan , or the world , and all of them seek either to allure us by the bait , or draw us by the hook . we see the negative part of this commandement , in the words expressed . now because according to our 〈◊〉 formerly delivered , the affirmative is implyed in the negative , we shall say something of the affirmative part . the affirmativepart . or the thing required , is set down by the apostle , when he exhorts us , to bee renewed in the spirit of your mindes , and to put on the new man which is renewed in knowledge after the image of him that created him , and to become new creatures . we must labour , as the apostle prayed , that our spirit , soul , and body may be sanctified , and preserved blamelesse unto the coming of christ. we must 〈◊〉 〈◊〉 earthly members , our carnal lusts and affections , and crucifie the old man , that so sin may not reign in our mortal bodies . nor onely must the minde be renewed , but the will too , it must be brought into subjection to the will of god , that we may be able to say with david , here am i , let god do with me , whatsoever he 〈◊〉 ; and with christ , not my will , but thy will be done . our inward man is corrupt in all the faculties , the understanding is darkned , and the will is perverted . for as in old men there is caligo oculorum , 〈◊〉 of sight , and infirmitas membrorum , weaknesse in the members ; so in this old man which we are to put off , there is 〈◊〉 mentis , and infirmitas spiritus , blindnesse of minde , and weaknesse of spirit , which must be renewed . though 〈◊〉 be in it self , 〈◊〉 〈◊〉 , a transient act , yet after the act there is something remains , which requires a necessity of renovation : as . 〈◊〉 , the guilt , which makes us unworthy of favour , and worthy of punishment . . macula , the stain , which renders us 〈◊〉 and deformed : and . 〈◊〉 seu morbus , the wound or disease , which needs healing and binding up , and consists in a pronenesse and 〈◊〉 to the like acts . now though the guilt of sin past be taken away upon our repentance , yet the stain and the scar remain 〈◊〉 in part , and need daily renewing . and because a new guilt may be contracted by new sins , therefore we have daily need of pardon and remission . the necessity of this inward renewing appears , . because of the corruption which naturally lodges in the heart , and so pollutes the whole man , here is that gall which imbitters all our actions , that leaven , which sowres the whole lump ; the leprosie which defiles body and soul ; fo that from the understanding which is the head , to the affections which are the 〈◊〉 , all is full of sores . if the 〈◊〉 be a world of wickednesse , what is the heart ? if there be a beam in the eye , what is there in the heart ? si trabes in 〈◊〉 , 〈◊〉 in 〈◊〉 . . if it be not renewed , it is the most dangerous enemy we have . it is deceitful 〈◊〉 all , saith the prophet ; it can deceive us without sathan , but he can do nothing without it ; he must plow with our heifer , it is more near to us then sathan , a part of our selves : resist the devil and he will 〈◊〉 from us ; but if we resist never so much , this deceiver will stick 〈◊〉 to us . sathan tempts and leaves us for a season , but this tempter never leaves us . this is like a treacherous person in the city , which opens the gates and lets in the enemy , who otherwise by 〈◊〉 could not have entred . . it is the fountain of all our actions , none are accepted which come not from a pure heart ; if this be polluted , all our actions are abominable . whatsoever an unclean person touched under the law , was unclean . so whatsoever actions , though good in themselves are performed , if the heart be not renewed and cleansed , they are polluted by it . that we may be renewed in the spirit of our mindes , we must use the means . . we must wash our hearts with tears of repentance , as david after his great 〈◊〉 : and s. 〈◊〉 after he had denied his master . this potion of repentance will purge out the 〈◊〉 humours . it is true , the blood of christ cleanses from all sin , it takes away the guilt , and the spirit of god renews the heart , in respect of the stain ; 〈◊〉 〈◊〉 〈◊〉 ( saith the apostle ) ye are sanctified in the name of the lord jesus , and by the spirit of our god ; but neither christ nor his spirit will come and dwell in an impure heart ; if the heart be not prepared by repentance , we cannot apply the blood of christ to take away the guilt . there are preparatory works wrought by the assistance of the spirit , as sorrow and 〈◊〉 〈◊〉 〈◊〉 , before the spirit comes to dwell in us , and christ stands at the door and knocks by preparatory acts of grace , before he will come in and sup with us . . we must avoid all occasions of sin ; if our right eye offend us we must pluck it out ; if our hand offend us we must cut it off ; we must part with any thing though never so dear to us , if it be an occasion of sin . we must shun and avoid all evil company . david saith , that all his delight was in the saints , and such as did excel in vertue ; he was a companion of all that feared the name of god ; as for the wicked , he would not suffer them to come into his sight , nay he would not make mention of them in his lips . we must avoid idlenes , david was idle when he was tempted to uncleannesse . idlenesse is pulvinar diaboli , the devils bolster : an idle person is a standing puddle , apt to putrifie . this makes solum subactum , the soyl fit for sathan to sowe his seed in ; therefore it was good counsel , semper te inveniat diabolus occupatum , let sathan alwayes finde thee exercised . . we must watch over our outward sences , which are the windows by which 〈◊〉 objects are conveyed into the heart , and sinful lusts stird up in the soul : look not on the tree , 〈◊〉 thou be taken with the pleasant shew of the fruit . we must pray with the psalmist , that god would turn away our eyes from beholding vanity , and 〈◊〉 ( 〈◊〉 job did ) with our eyes , not to look upon ensnaring objects : we must stop our ears against the charms of the devil . the ear is apt to receive evil speeches , which it conveyes to the heart , and therefore we must take heed what we hear . . principiis obsta , suppresse the first motions of sin as soon as they arise in the heart , this is to crush the cockatrice in the egge , this is easy at first , but difficult if we give way to them . prava dum parva , though they seem small , yet they are bad , and make way for worse : evil thoughts not resisted , bring delight ; delight breeds consent , consent action , action custome , and custome necessity ; we must therefore 〈◊〉 infantes , dash them to pieces while they be young , before they grow too strong . we must not once consult with flesh and blood , as the apostle speaks : but as we are careful to quench fire , or stop a breach of water at the first , lest if they break out , it be too late ; so we must stop sinful motions at the first , before they gather strength , and so we be not able to resist them . . the word of god hath a specifical vertue to cleanse the heart . let the word of christ , saith the apostle , dwell in you plentifully , or richly . the word of the lord , saith the psalmist , is clean ; and therefore he asks the question , wherewith shall a young man cleanse his wayes , and answers , by taking 〈◊〉 according to thy word . . the heart must be weaned from the pleasures and delights of the world , there must be 〈◊〉 mentis , that we may say with david , i have behaved my self , as one that is weaned from his mothers breast . this must be by meditating of the vanity , shortnesse , and insufficiency of all earthly pleasures , that as abner said to joab , they bring bitternesse at the last . extrema gaudii luctus occupat , these sweet waters end in the salt brackish sea ; these short momentany pleasures will be rewarded with endlesse torments . the rich man received in his life time good things , and lazarus evil , but now ( saith abraham ) lazarus is comforted , and thou art tormented . . we must with the apostle keep the body under , and bring it into subjection . he that besieges an enemy will cut off provision from him . those fleshly lusts ( which as s. peter saith ) do war 〈◊〉 the soul , will not be vanquished , if we pamper the body , for by this means they are strengthened . therefore we must avoid all excesse in meat or drink , and whatsoever may be a provocation or encitement to our concupiscence : fulnesse of bread , and abundance of idlenesse , were the sins of sodom : and solomon gives counsel , not to tarry at the wine , his reason is , thy eyes will behold strange women : we must take heed then of pampering the body , if we would not have those lusts to grow in our heart . and if we have any way neglected our duty herein , we must with the apostle , take revenge upon our selves for our 〈◊〉 , by some penal exercises , as fasting , watching , prayer , &c. both to shew our true repentance for our exorbitancy , and to keep the body , the better in subjection for the future . and though this seem to be durus sermo , a hard thing to flesh and blood : yet by 〈◊〉 power of christ and his spirit we shall be able to perform it . thus if we keep our hearts with all diligence , as solomon exhorts , and labour for purity of heart , we shall be fitted for communion with god , ( who is a god of pure eyes ) by faith here , and by cleer 〈◊〉 hereafter , blessed are the pure in heart , saith christ , for they shall see god. finis . notes, typically marginal, from the original text notes for div a -e addition notes for div a -e anno . exod. . . & . ult . ecc'es . jer. . . see the fourth addition introd . c. p. rom. . , . psal. . . apollod . de orig . deor . l . p. . is. . . ja. . . . . p. . in eu. bas. in psal . ori. cont . cels. l. . p. . chryso . to . . p. . ed-savil . ter. l. . contr . marcion . c. & . contr . marc. p. . aug. to. de ser. doi . in monte l. . tert. clemen . hill. epiph. basil. chryso . ambros. hier. theoph. euthym. * luk. . . . acts . . . cor. . . pet. . . rev. . . & . . see the hom. of faith &c. 〈◊〉 . . 〈◊〉 . aug. 〈◊〉 〈◊〉 & 〈◊〉 c. gal. . . ja. . . ro. . . ps. . . heb . . 〈◊〉 . in proem . in sent. q. . conclus . 〈◊〉 . sent. q. . p. col . . durand . in . sent. dist. . q. . sol . . col . . john . . psal. . . thess. . . . in this preface , page . line . read asserting . l. . r. laws . l. . r. wallows . p. . l. . r. they . p. . l. . r. basilides . l. . for four r. some . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. where . l. . d. first . p. . l. . r. truer . in the ensuing page del . exposition of the. notes for div a -e psalm . . . pro. . . cic. pro m. caelio . 〈◊〉 . lib. . cap. . de divinat . offic. l : . ad herenn . exo. . . mat. : . 〈◊〉 . . . maa . . . psalm . . . exod. . . 〈◊〉 . . . prov. . . sam. . . reg. . . rev. . . john . 〈◊〉 . luk. . . mat . . , psalm . . . john . . 〈◊〉 . . . math. . 〈◊〉 in ep . 〈◊〉 . tract . . 〈◊〉 . 〈◊〉 . . . the etymology the 〈◊〉 . clemens . matth. . 〈◊〉 . john. 〈◊〉 . . 〈◊〉 . . . acts . . hebr. . . . tim. . . 〈◊〉 . . . . . 〈◊〉 . . . . pet. . 〈◊〉 . . cor. . . eph. . . 〈◊〉 . john. . 〈◊〉 . 〈◊〉 . 〈◊〉 . , 〈◊〉 . gen. . . . . . . . . . gen. . . . . . 〈◊〉 . 〈◊〉 . . 〈◊〉 . deut. . . . psal. . . pro. . . . chro. . . . reg. . . susan . . l. . antiq. rom. . . eph. . . . cor. . . luk. . , , . act. . . . . tim. . . gal. . . mat. . . pet. . . jon. . cor. . . . . ro. . . eph. . . ro. . . john. . . deut. . . 〈◊〉 . . . cor. . . gal. . . cor. . . jer. . . esa. . . . esa. . . luk. . . cor. . . mat. . . in 〈◊〉 . the duty of the catechized psalm . . . esa. . . psalm . . . esay . . . mar. . . act. . . psal . . . act. . . luk. . . act. . . pro. . . ephes. . . mat. . . gen. . . exo. . . leo. hier ad demetr . esa. . . mat. . . chr. . . chr . . mat. . . 〈◊〉 . . . amos. . act. . . psalm . . . luke . . . cor. . . deut. . . 〈◊〉 . . . gen. . . psalm . . . , proverbs . . . . psalm . . . pro. . psa. 〈◊〉 . . king. . . dan. , . . king. . . act. . . . in math. pet. . . psa. . . . . rev. . 〈◊〉 . ro. . . gal. . . psa. . . . in psalm . in ezekiel . ps. . . psal. . . . . . . cor. . . hug. de . 〈◊〉 . mar. . . 〈◊〉 . 〈◊〉 . 〈◊〉 . . . ab. . . ro. . . . . psalm . . . 〈◊〉 . . 〈◊〉 . 〈◊〉 . act. . . 〈◊〉 . in serm . . 〈◊〉 . . . ex. . . psal. . . esa. . . exod. . . 〈◊〉 . . . de singularitate 〈◊〉 〈◊〉 in psalm . . deut. . . act. . . heb. . . col. 〈◊〉 . cor. . . lev. . . mat. . . act. . . serm . de apperitione . eccl. . . es. . . zach. . . ab. . . act. 〈◊〉 . act. . luc. . job . 〈◊〉 . . deu. . , esa. . . pro. 〈◊〉 . 〈◊〉 . . . luk. . kev . . . 〈◊〉 〈◊〉 pet. . . exo. . . deu. . . pro. . . . . john. . . es. . . act. . . lam. . . eccl. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job . . . pet. . . tim. . . phil. . . 〈◊〉 . . . psal. . 〈◊〉 . . . agge . . mal. . . luc. . . 〈◊〉 . . . 〈◊〉 . . . luc. . . prov. . . 〈◊〉 . . . sam. . . ephes. . . 〈◊〉 . . , 〈◊〉 . . cor. . . heb. . . 〈◊〉 . . , . heb. . . psal. . . de civ . 〈◊〉 . l. . c. . amos . , , apage 〈◊〉 〈◊〉 latebras querit , away with such happinesse as hides it self in corners . 〈◊〉 〈◊〉 . . . job . 〈◊〉 . . . 〈◊〉 . . . 〈◊〉 matth. 〈◊〉 . john . . psalm . . . 〈◊〉 . by reason 〈◊〉 〈◊〉 . 〈◊〉 . . by faith . de utilitate credendi ad homrat . c. . esa. . . act. . . rom. . . esa. . . . pet. . . 〈◊〉 . object . . answ. . object . . answ. . josh. . . luk. . . de usu 〈◊〉 . ad 〈◊〉 . acts . . object . . 〈◊〉 . . de natura 〈◊〉 . 〈◊〉 . gen. . . . . . . 〈◊〉 . 〈◊〉 . . . 〈◊〉 . . . gen. . . object . 〈◊〉 . 〈◊〉 . . , . 〈◊〉 . . 〈◊〉 . athen. extrop 〈◊〉 . job . . . . hebr. . luk. . . psalm . . . psal. . . . in his . serm. de providentia . meanes or nature . ezec. . . . john. . . psa. . . aggai . . . gen. . john. . . kings . . gen. . see the epitome . folio . . sam. . . jon. . . pro. . . psalm . . 〈◊〉 . . . , . . de civ . dei. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . . de civ . deil obiection . answer . * out of an anthor not now extant , named sanchuntathon . in iside et osyride . object . answ. . de civ . l . c in apolog. esay . . . . psalm . . . zach . . . daniel . . math. . . , . dent. . . gen. . . deu. . . 〈◊〉 . . . 〈◊〉 . . . esa. . . daniel . . . esa. . . luc. . . . mark. . . lib. . . . luk. . mat. . luk. . . amos. . . 〈◊〉 . . . amos. . . nica. . . an. marcellus . 〈◊〉 esa. . . sect. . c. . . . chap. 〈◊〉 chap. . . . . chap. . . chap. . chap. . chap. . . 〈◊〉 . . de 〈◊〉 adversus 〈◊〉 . lib. . lib. de praepar evang. lib. . acts . . cor. . . . daut . . . . jam. . . diod sie . 〈◊〉 . mat. . esa. . psalm . . . tim. . . 〈◊〉 . . . lib. . de civ . dei c. . ro. . . john. . . lib. . c. . lib. . c. . niceph. l. . c. . tero . c. . in apolog. eus. l. . c. . mat. . . mat. . . mark . . 〈◊〉 . . hier. ep. ad aug. in apolog. 〈◊〉 . . c. . addition . concerning points clear and 〈◊〉 . pet. . . . . . cor. . . . . . vide 〈◊〉 in cor. & . . cor. . . lib. . c. . tit. . . . tim. . . lib. de doct . christ. homil . in thes. c . de locis theolog. 〈◊〉 heres . c , . de doct . christ. 〈◊〉 〈◊〉 . heb. . . . tim. . l c . . de doct . christ. l . addition . of peoples submitting to the judgement of the church . deut. . math. . . eph. . . . hec. . . epl. . epl. . gal. . matth. . de spiritu sancto . e . de trina 〈◊〉 . addition . of the churches power to interpret scriptures . 〈◊〉 . cor. . addition . that the moral law is an essential part of the gospel or second 〈◊〉 . john . . . cor. . . 〈◊〉 . . . . . gen. . . gen. . . . . deut. . . act. . . esa. . c. . mat. . . mat. . . heb. . . gen. . . psa. . . gen. . . john. . . pet. 〈◊〉 〈◊〉 . the action . 〈◊〉 resp. rom. . , de trin. l. . c. . john . . gen. . . . . . . . . . . . . . . exod. . . gen. . . . . . . . . . . . . . . gen. . . . . gen. . . amos. . . john. . . esa. . . . psa. . . jer. . . esa. . . tit. . . gen. . . . the manner . gen. . . 〈◊〉 〈◊〉 . . . gen . . . . gen. . . . reward . . punishment . exod. . gen. . . reward to the well 〈◊〉 gen. . . . . exod. . . pet. . . the action . soph. in stob. serm. . rob . serm . . de civ . l. . . . . and . reward and punishment . 〈◊〉 . . . 〈◊〉 . answ. matth. . . 〈◊〉 . . . hab. . . 〈◊〉 . . . esa. . . . reg. . . mark. . . exo. . . . . . . ezech. . . psa. . . toti . deut. . . totum . . . . . semper . . . . kin. . . reward . tim. . . john . . act. . . punishment . jer. . . deut. . . gal. . . deut. . . 〈◊〉 . . . 〈◊〉 . . . james . . psal. . . pro. . . job . . psal. . . addition . of mans power to keep the law of christ. gen. . . . . . cer. . . . rom. . . rom. . , . . . gal. . , exod. . . matth. . . eccl. . . 〈◊〉 exod. . . dan. . . cor. . . psal. . heb. . . psal. . . . . exod. . . psal. . . matth . . job . . . heb. . . apoc. . . esay . . matth. . . apoc. . . esay . . zach. . . gal. . . eph. . . . sam. . jer. . . . agg. . , . matth. . . luke . . . sam. . . deut. . . . cor. . apoc. . . . cor. . . lev. . . cor. . . esa. . . . cor. . . apoc. . . ecclus. . . pet. . . lib. de 〈◊〉 c. . thess. . . john . . jer. . . mal. . . mat. . . . . exod. . 〈◊〉 . deut. . . job . . cor. . haggi . . isay . . heb. . . cor. . . psal. . . . . matth. . . . . 〈◊〉 . . exod. . . . sam. ó. . num. . . acts . . . . mat. . . 〈◊〉 . . . tim. . . . . eccl. . . the manner of delivering the law. exod. . heb. . . vers. . . exo. . . . heb. . . . acts . . heb. . . amos . . . jude . joel . . pet. . . heb. . . apoc. . . mark . . cor. . . heb. . . luke . . nahum . . esay . . hos. . . luke . . apoc. . . heb. . . deut. . . the end of the law. heb. . . gal. . . rom. . . gal. . . . heb. . . esay . . numb . . . exod. . . cor. . . . gal. . . deut. . . . cor. . . ezek. . . cor. . . numb . . . john . . cor. . mat. . . cor. . . apoc. . . cal. . . notes for div a -e exod. . . vers . . . 〈◊〉 ; 〈◊〉 . deut . . esay . . psal. . . rom. . . esay . . psal. . . 〈◊〉 〈◊〉 . . . mal. . . tim. . . jude ult . psal . . . . exod. . . psal. . . . esay . . . apoc. . . heb. . . psal. . . zech. . . amos . . psal. . 〈◊〉 . gen. . . . ezek. . 〈◊〉 . psal. . , . esay . . deut. . . . . jer. . . deut. . . heb. . . psal . . . exod. . . deut. . . 〈◊〉 . . . jer. . , jer. . . . cor. . . gal. . . rom. . . heb. . . gen. . . deut. . . . tim. . . col. . . . tim. . . . thes. . . exod. . . deut. . . exod. . . : matth. . : mark. . : deut. . . lev ; . . . tim. . . rom. . . . psalm . . addition . concerning the principles of religlon implyed in the first commandments . deut. . , mal. . . acts . . matth. . esay . . . tim. . . psalm . . . exod. . . esay . . . rom. . . john . . matth. . jer. . . . psalm . . psalm . . . . esay . . tim. . . pet. . . zeph. . . rom. . . matth. . . esay . . dan. . , . . . sam. . acts . , . . sam. . . . . reg. . . . . lev. . . . rom. . . . cor. . . sa. . , . reg. . . john. . . reg. . . job . . . judg. . . chron. . eph. . . gal. . . psalm , . gen. . . job , . . esr. . . sam. . . mar. . . john , . . act. . . tim. . . sam. . psal. . . act. . . . . num. . . pro. . . lev. . . . . pro. . . . . psal. . . rom. . . esa. . . ezech. . . . kin. . . , . math. . . luk. . cron , . addition . of the observing of chuch customs . . rom. . matth. . . 〈◊〉 . . . sam. . . matth. . . . thess. . . rom. . . eccl. . . jer. . . cor. . matth. . addition . about the distinction of inward and outward worship . john . matth. . . deut. . . . . gen. . . 〈◊〉 . 〈◊〉 . jude , . pro . . psa. . . kin. . ; math. . . math. . . mal. . . mat. . . 〈◊〉 . . . cor. . . cor. . . devt . . . john. . . eccl. . . rom. . . . john , . . cor. . . jer. . . psal . . rom. . . rev. . . . luck , . , jer. . . eccl. . rom. . . job . . sam. . . joel , . . esay . . . jer. . . psalm . . . deut. . . neh. . . mal. . . 〈◊〉 . . . eph. . . cor. . 〈◊〉 matth. . ult . acts . . . . luk. . . john . . joh. . . col . . . hof . . . . rom. . . esay . . . pro. . . ad six . ep . acts . . psalm . . . rom. . . col. . . cor. . . esay . . . . tim. . . heb. . . dan. . . joel . . esay . . . . . . cor. . , . cor. . . acts . . evagr. hos. . . heb. . . . thess. . john . . . pet. . . psalm . . john . . . tim. . . exod. . . . . exod. . . . . . prov. . . 〈◊〉 . . deut. . . eph. . . . cor. . . . cor. . . matth. . . rom. . . . pet. . . . chro. . . amos. . . . mic. . . . tim. . . luke . . matth. . . psal . . . cor. . . act. . . mic. . . jer. . . ja . . sap. . . . kings , . . . deut. . , , , , cor. . . jude , . faith luke , . . act. . . gen. . . king. . . john , . . cor . . esa. . . 〈◊〉 job . . . esa. . . pet . . . cor. . . act. . . psal . . . addition . concerning the evidence of faith , and freedom of assent . rom. . 〈◊〉 . cor. . 〈◊〉 . cor. . . tim. . . a poc . . . tit. . . heb. . . rom. . . heb. . . pet . . . heb. . . exo. . . rom. . cor. . pet . . . john , . . . . . . luc. . . esa. . . num. . . 〈◊〉 . . . heb. . . col. . . . . cor. . . . . rom. . . . cor. . . cor. . . heb. . . tim. . . rom. . . gal. . . james . . rom. . . john . . hosea . . mark . . john . . heb. . . job . . john . . . john . . . eph. . . abak . . . . thess. . . . keg . . . . in cor. c. rom. . . matth. . . . . . . mark . . luk. . . rom. . . eph. . . john . . . thess. . . heb. . . matth. . . mark . , . mark . . matth. . . gen. . . matth. . . . hebt . . . john . . addition . concerning the nature of faith . matth. . . . . acts . . john . . hebr. . . luke . . matth. . . thess. . . . s. augustine . reg. . . john . . rom. . . luke . . john . . gen. . . . . matth. . . abak . . . job . . , jer. . . psalm . . . . jer. . . . . ezek. . . deut. . . ezek. . . psalm . . . . tim. . . . job . . . gen. . . exo. . pro. . . mic. . . cor. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal . . . agg. . chr. . . sam. . . . . esa. . . psal. . . . jos. . . jud. . . psal . . . . . exo. . . rom. . . &c esa. . . chr. . . esa. . . thess. . . 〈◊〉 . 〈◊〉 . . gen. . . kin. . . gen. . . thes. . . pet . . . chr. ro. . . mal . . esa. . . gen. . . mat. . . . . heb. . . vers. . heb. . psal . . . . . psal . . . . mat. . . job , . . rom. . . 〈◊〉 . . . rom . . pro. . . cor. . . psal . . . mat. esa. . . abak . . . num. . . rom. . . deu. . . &c. pet . . . mat. . . addition of the seat of faith . gen. . . . . john . . jonah . . psal . . esay . . eph. . . prov . . . rom. 〈◊〉 . . psalm . . esay . . gen. . . acts . . num. . . &c. james . . matth. . . heb. . . psalm . . psalm . . gor. . . job . . . . cor. . . heb. . . . thess. . . prov . . . matth. . . mal. . . zach. . . psalm . . prov . . . . . rev. . . ecclus. . . dan. . . dan. . psalm . . exod. . . . heb. . . . rom. . . esay . . . psalm . . luk. . . dent. . . psalm . . phil. . . prov. . . cant. . . pro. . . psal . . . eccles. . . pro. . . eccles. . . psal . . . gen. . . psal . . . rom. . . pro. . . psal . . . psal . . . apoc. . . luc . . exod. . . kin. . . mat. . . john . . pro. . . esa. . . heb. . psal . . . cor. . . gen. . psal . . . cor. . . heb. . am. . . sam. . . chr. . . psal . . . deut. . . job . . . psal . . . pro. . . mat. . . joel . . mar. . luk. . jer. . . mat. . . apoc. . . mat. . . dan. . . ap. . . job . . . . l. . moral . luke . . . . esay . . . esa. . . mar. . . . . . deut. . . gen . psal . . job . . deut. . . psal . . . ezech. . . pet. . . pfal . . . gen. . . reg. . . psalm . psalm . . euke . . cor. . . pfalm . . ezek. . . matth. . . esay . . cor. . . luk. . . matth. . . luk. . . psal. . . phil . . . lib. . moral . luk. . . esa. . , . gen. . . luke . . . dan. . . revei . . . tim. . . ezek. . . cor. . . . cor. . . gen. . . james . . exod. . . 〈◊〉 . . . inserm . de resurrectione . exod. . . in hexameron psal . . . . gen. . . luc. . . rom. . . . cor. . . psal . . . . . gen. . . luc. . . dan. . . psal . . . kin. . . . psal . . . mat. . . john . . . . john . . phil . . . de verb. dom mat. . . psal . . . . phil . . . de catech. nud . psal . . . psal . . . . john. . . hos. g. . . rom. . . rom. . . psal . . . lam. . esa. . . luc . . esa. . . lam. . . esa. . . psal . . . . . . . psal . . . . . psal . . . 〈◊〉 . in psalm . heb. . . acts . . heb. . . rom. . . psalm . . . . 〈◊〉 psalm . psalm 〈◊〉 . . . cor. . . phil . . . john . . cor. . . thess. . . prov . . . psalm . . rom. . . in psalm . rom. . . heb. . . luke . . matth. . . . psalm . . esay . . rom. . . psalm . cor. . in cant. serm . psalm . . . greg. in reg. psalm . . esay . . job . . psalm . 〈◊〉 . . psalm . . . psalm . . lib. moral . cor. . . gen. . . psalm . . prov . . . . . psalm . . act. . . psalm . , . sam. . heb. . . rom. . . sam. . . ephes. . . kin . . prov . . . pet . . . psal . . . kin. . . john . . psal . . . psal . . . rom. . . . psal . . . . . . . . . . . . in psal. . hos. . . cor. . . exod. . . esa. . . math. . . . . rom . . psal . . . serm. . de . verb. domin . psal . . psal . . vers . . . . . . . . . . psal . . . . . . . luc. . . . . 〈◊〉 . . . numb . . . in tim. . . mat. . . . . . eph. . . psal . . . . . jac. . . . . kin. . . psal . . . exod. . . . . josh . . exod. . . sam. . sam. . . jon. . king. . . mat. . . exod. . . gen. . . . . psal . . . joel . . . act. . . rom. . . mat. . . john. . . jer. . . esay . . exod. . . esay . . king. . . ezra . . psalm . . luke . . rom. . . heb. . . rom. . . rev. . . zach. . . gal. . . psalm . . . . . . jac. . . dan. . . psal . . . . . luke . . john . . cor. . . psalm . . chro. . prov. . . dan. . . . matth. . . luk. . . . psal. . . . . . luke . . 〈◊〉 . . . matth. . . . john . . psalm . . gen. . . prov . . . sam. . jac. . . psal . . . . . . sam . . job . & . mark . . cor. . . de 〈◊〉 bono lib. . cap. . de verb. 〈◊〉 . cap. . luke . . luke . . . cor. . . in johan . . in lib. sent . prosperi . hexam . lib. . in moral . in matth. john . . james . . matth. . . exod. . . sam. . psalm . . tim. . . psalm . . . . esay . . . matth. . . psalm . gen. . . esa. . . &c chro. . . . psalm . . cor. . . psalm . . cor. . . psalm . . james . . psal . . . in eph. in johan . philip . heb. . . psal . . . . . . . . . . . 〈◊〉 . . . . hom. . in math. psal . . . . . . sam. . psal . . . psal . . . . luc. . . apoc. . . psal . . psal . . . psal . . . psal . . . psal . . . act. . . luc. . . mar. . . psal. . . psal . . . . . . . . 〈◊〉 . . . epst. ad probam . ja. . . psal . . . jac. . . mar. . . luc. . psal . . dan. . . born. pro. . . mar. . . judith . . luc. . . thess. . . ad probam epist. . luc. . aug. haer . . ad quodl . vult deum . l. i. c. . numb . . . kin. 〈◊〉 . 〈◊〉 ep. . cor. . . dan. . . james . rom. . . psalm . . psal . . , . . . . . . . gen. . . levit. . . rule . sam. . job . . luke . . psalm . . . . . psalm . . psalm . 〈◊〉 . . rom. . . cor. . ver. . lib. confess . matth. . . rom. . . john . . john. . . lib. de dilig . deum . john . . de 〈◊〉 〈◊〉 . job . . . psalm . . rom. . . rom. . . john . . ephes. . . rom. . . mat. . . . . esa. . . luc. . . esa. . . . john . . . . john . . cant. . . rom. . . esa. . . . psal . . . . . rom. . . math. . . psal . . . luc. . . mat. . . deut. . . phil . . . prov . . , psal . . 〈◊〉 . psal . . . rev. . . john. . . john . . gen. . . luc. . heb. . . . esa. . . luc. . . mat. . . mar . . ezek. . . psalm . heb. . . gen. . . psalm . . phil . . . gal. . . psalm . . gen. . 〈◊〉 acts . . psalm . . psal. . , . cant. . . cor. . . john . . psalm . . . . . . john . . john . . . john . . matth. . . rom. . . pet . . . jude . revel . . . rom. . . gen. . . sam. . pet . . . . jer. . , . kin. . , . matth. . . job . . . sam. . . psal . . . . . job . . . . . psal . . . . . john . . gen. . . amos . . king . . jer. . . sam. . . rom. . . ezech. . prov . . . jer. . . gen. . . pet . . . psal . . . psal . . . rom. . gal. . . rom. . . mor. . jer. . . &c. de praecepto et dispensatione . john. . . math. . . sam. . . gen. . . mat. . . rom. . . rom. . . . . psal . . . deut. . . eccles. . . thess. . . phil . . . mat. . . hugo mat. . . levit. . . . heb. . . gen. . luke . . phll. . . matth. . . josh. . . dan. . cass. gen. . . rom. . . . cor. . . in ezek hom . rom. . , , . job . heb. . . cor. . . sam. . . luke . jac. . . phil . . . heb. . . cor. . . rom. . . . . . . pet . . . . pet . . . luke . . jer. . . heb. . . esay . . psal . . . acts . hos. . . prov . . . hab. . . psalm . . pet . . . luke . . pet . . . pet. chrysol . epist. . luke . . acts . . tim. . . tim. . . matth. . . esay . . luke . . job . . luc. . . pet . , . c. . de patientia heb. . . king. . . prov . . . esa. . . king. . mar. . . jer. . . . . esa. . . luc. . . sam. . psal . . . sam. . cor. . . psal . . . prov. . . gen. . . sam. . . meahs of fatience . act. . . lue. . . psal . . . . . rom. . . luc. . . psal . . . rom. . . heb. . . . . in epist. cor. . . rom. . . cor. . . signes of patience . job . . job . . . . acts . . psalm . . . cor. . . cor. . . phil. . . ephes. . . psal. . . tim. . . hos. . . gen. . . job . . . gen. . . pet . . . deut. . . cor. . . gen. . . psal. . . pet . . . john . . matth. . . deut. . . matth. . . esay . . thes. . . matth. . . esay . . phil . . . deut. . . jerem. . . prov . . . jerem. . . . tim. . . ephes. . . deu. . , jerem. . . esay . . ezek . . sam. . chro. . kings . . act. . . deut. . . . levit. . . prov . . . gen. . . act. . . cor. . . heb. . . cor. . tract . . in iohn . act. . . act. . . rom. . . act. . . . de civ . dei. psal . . . john . mat. . . esa. . . judg. . . malach. . . psal . . . hos. . . math. . . esa. . . gen. . . kin. . zeph. . . cor. . . luc. . . rev. . . iohn . . . jam. . . job . . zach. . . cor. . . coloss. . . tit. . . gala. . . . rom. . . . . esa. . . psal . . . . . john. . . sam. . . psal . . . luke . . sam. . prov. . . rom. . . john . . rom. . . col. . . gen. . . job . . . . . luk. . . exod. . . . . psalm . . matth. . . hos. . . matth. . . the means . psalm . . rom. . . eccles. . . ephes. . . signes of uprightnesse . cor. . . mark . . . . . king. . . gen . . . rom. . . psal . . , . . . . . . phil. . . perseverance . in epist. col. . . acts . . psalm . . gal. . . lib. . 〈◊〉 ezek. . . matth. . . epist. . esay . . rom. . . matth. . . . . . . heb. . , esay . . prov . . , . rom. . . tim. . . dan. . . 〈◊〉 . 〈◊〉 . tim. . . exod. &c. revel . . . means of perseverance . luke . . josh. . , , , , ephe. . , pet . . . . numb . . 〈◊〉 . . phil . . . in gen. . apoc. . . phil. . . psal. . . . . . king . . job . . . heb. . . act. . . . . . . . ezech. . . . . notes for div a -e . mat. . . exod. . . . , . in amos . . col. . . sam. . . deut. . . addition . of forbidding the making of images . col. . . addition . of voluntary worship . 〈◊〉 king . . est. . . sam. . acts . . heb. . . exod. . vers. . deut. . . matth. . . . esay . . plato lib. de legibus . socrates hom. . in matth. de 〈◊〉 . 〈◊〉 . . esa. . . gen. . . kin. . . ezec. . . jer. . . amos . . act. . . , deut. . . judg. . . num. . . kin. . . jud. . . rom. . . sam. . . bel. . deut. . . 〈◊〉 heb. . . john . . exod. . . heb. . . resp. exo. . . ei de idol . 〈◊〉 . . pa. . obj. num. . . resp. gen. . . . . . . john . . . . . . exo. . . l. . de orig erroris . esa. . . psal . . . rom. . sap . c. . gen. . . l. . cc. . . l. . heres . . l. . contra valentinian . l. . heres . . cont . adimant . c. . levit. . . thess. . . epist. ad chorepiscop . can. . tom. . sect. . deut. . . john . . &c. hebr. . . exod. . . numb . . . exod. . . kings . . exod. . . cor. . . de civ . 〈◊〉 lib. . cap. 〈◊〉 inpsalm . lib. . basil. heb. . . lib. . cap. . addition . of s. chrysost. liturgy . rom. . . addition . of the second council of nice . in vita adriani lib. . c. . . can. . de morib . eccles. cap. . ambros. de fuga seculi cap. . hieron in john . . eras. censura . catech. . & in praefat . in hieron . epiphanius heres . . augustine de morib . eccles. cap. . lib. . cap. . de consens . evang. cedr . 〈◊〉 . anno . ephes. constan eliber . can. . . carthag . . in 〈◊〉 . jude . deut. . . deut. . . . . sam. . . . . gen. . . jer. . . . heb. . . num. . . heb . . act. . . . . deut. . . . . jer. . . deut. . . pet . . . . addition . whether preaching be properly part of gods worship . deut. . . act. . . deut. . . esa. . . jon. . . psal . . . neh. . . luc. . . mar. . . . act. . . . . cor. . . hos. . . gen. . . . . . . exo. . . num. . . . . &c. kin. . . esa. . . mat. . . luc. . . gen. . deut. . exo. . . psal . . chr. . . . . . esr. . . mat. . . luc. . . mat. . . rom. . . cor. . . eph. . . phil . . . heb. . sacraments . jo. . . exo. . . l. de 〈◊〉 c. . l. de doelr . christiana . c. . john. . . in. eph. c. l. . de 〈◊〉 et concup . ad valer . de verbis apostolical cont . 〈◊〉 . c. . gal. . . addition . the euchrist whether a sacrifice . psal . . . plsa. . . discipline . in cantde discipl . mat. . tim. . . de corrept . et gra c. . serm . . de tempt . mat. . . cor. . . cor. . . thess. . . tim. . . de civ . dei . l. . c. . quaest in deut. c. . de fide et oper ad inq . 〈◊〉 lib. . cap. . eph. . . ad casulan . ad marcellin . epist. . cor. . . gal. . . cor. . . c . . cor. . . the means . tim. . . gal. . . jos. . . tim. . . cor. . . cor. . . 〈◊〉 reg. . . the signes . matth. . cor. . . addition . concerning customes and traditions of the church . exod. . . reg. . . exod. . . daniel . . pars secunda . negative part . psalm . . judg. . . reg. . dan. . . ger. . . psal . . . gen. . . . . . . esay . . exod. . . 〈◊〉 . . , heb. . . de idolatria . part. . sum . q. . lib. . de orig . error . cap. . hom. . in ephes. in psal . . . in 〈◊〉 . . . rom. . . exod. . . l. . ep. . con . gent. orat . cont . 〈◊〉 . c. . in decal . conc. . eph. can . . ad consta 〈◊〉 . apoc. . . in psal . . col. . . addition . of images . honor signi et 〈◊〉 mat. . . cor. . . mat. . . exo. . . levit. . , . eccles. . . honor signi . phil . . . . job . . kev . . sam. . . cor. . . cor. . . mat. . . kin. . . esa. . . honer facti . mat. . . gen. . . psal . . . . . prov . . . esa. . . luc. . . pro. . . . luk . . gen. . . deut. . . psal . . . ja. . . pet . . . chr. . . . . behaviour in prayer . cor. . . gen. . . . . exo. . kin. . . luc. . . act. . . gen. . . gen. . . ex. . numb . . . psal . . . cro. . . deut. . . matth. . . ezra . . eph. . . luke . . psalm . . . . john . . . . exod. . . psalm . . . . tim. . . numb . . . ezek. . mark . . luke . . . . acts . . nehe. . , . cor. . . . . . tit. . . the negative prov . . jer. . . matth. . . hier in epist. luke . . vnanimitas . cor. . . psalm . . . in ps. psalm . acts . . . . . . matth. . . apo. . . . . . eph. . . pet . . . acts . . 〈◊〉 . . 〈◊〉 thess. . . esay . . mark . . acts . . cant. . . matth. . . luke . eccles. . . prov . . . eccus . . . . prov . . . luke . . prov . . . . . luke . . acts . . prov . . . esay . , . prov . . . eccles. . . prov. . . job . . hab. . . zeph. . . luke . . acts . . exod. . . psal . . matth . . canon . the means . eccles. . . heb. . . . pet . . . cor. . . prov . . . the 〈◊〉 . mal. . . . . sam. . . sam. . . . . mat. . . judg. . . psal . . . . . . accessory in num. . . psal . . . iohn . . . cor. . . act. . . 〈◊〉 . . deut. . . . eph. . . dut. . . act. . . tim. . . sam. . . revel . . . dan. . . . . act. . . job . . . the lord thy god. 〈◊〉 . 〈◊〉 sam. . . esa. . . cor . . exo. . . psal . . . . . . . psal . . . potentia . jer. . . psal . . . . . . dan. . . luc. . . es. . . exo. . . . psal . . . psal . . . cant. . . prov . . . cor. . . psal . . . john . . num. . . ja. . . nah. . . . pro. . . deut. . psal . . . pro. . . luc. . . num. . . gen. . . aug. psal . . . rom. . . cor. . . l. . cont . marcion . cor. . mal. . , . rom. . matth. . 〈◊〉 deut. . . . . dan. . . exod. . . ad rustic . the punishment . sam. . . acts . . . psalm . . eccl. . . pet . . . esay . . abak . . . luke . . rev. . . psalm . . haggai . . levit. . . sam. . matth. . rev. . . the sins of the fathers upon the children . deut. . . luke . . . . matth. . . sam. . gen. . . . . prov . . . luke . . mark . . reg. . . sam. . . reg. . , reg. . . heb. . . psal . . . . reg. . . deut. . . gal. . . cor. . . esay . . deut. . . gen. . . matth. . . cant. . . esay . . psalm . . john . . exod. . . jer . , . ezek. . . jonah . . . . the use . sam. . . sam. . . deut. . . psalm . . dan. . . gen. . . rom. . . . psal . . . pet . . . exod. . . psal. . . sam. . . mat. . . luc. . . . hos. . . tim. . . psal . . . lam. . . psal . . . . . . . psal . . . luc. . . ja. . . gen. . . esa. . . jer. . . ezec. . . kin. . . psal . . . jo. . . jo. . . in 〈◊〉 . math. . . psal . . . . . kin. . . psal . . . . . prov. . . . . gen. . . tim. . . psal . . . pro , . . notes for div a -e annotation . . what is meant by taking gods name in vain . the scop of this commandment . psal . . . psal . . vlt. esa. . . ephes. . . cor. . . thess. . . 〈◊〉 . . . . . psal . . . . . . . . 〈◊〉 . . . . . . . deut. . . the manner of glorifing gods name . psal . . . psal . . . . . . . . . . . . . . esa. . . psal . . : . . rom. . . psal . . . . . motives to praise god. sup math. moral . l. . de. civ . dei. l. . c. psal . . . heb. . . apoc. . . psal . . . . . psal . . . math. . . mar. . . . . prov . . . psal . . . mat. . . psal . . . . . mat. . . psal . . the use of names . what is meant by gods name . exod. . . sa. . . &c gen. . . judg. . . deut. . . 〈◊〉 . . . jer. . . heb. . . gen. . . gen. . . eccl. . . prov . . . psalm . . gen. . . esa. . . esa. . . . . . . act. . . cor. . . gen. . . sam. . . . kin. . . . mat. . . apoc. . . . , . esa. . , psalm . . jer. . . psal. . . . . . . pro. . . and . . pro. . . psalm . 〈◊〉 . . esa. . . exod. . . how to menti on gods name . psal . . . and . vlt. exa . . . psal . . . ruth . . . psal . . . . . neh. . . sam. . . job . . . psal . . . lev. . . col. . . psal . . 〈◊〉 . . . james . . eph. . . mat. . . tim. . . levi. . . psal . . rom. . . psal . . . psal . . . psal . . jon. . . eccle. . . psal . . . esay . jer. . . heb. . . the necessity of an oath . heb. . . gen. . . . . deut. . . num. . . 〈◊〉 . . . the parts of an oath . num. . . judg. . . sam. . . how an oath brings glory to god. prov . . . the affirmative part . deut. . . esa. . . lev. . . psal . . . gen. . . rev. . . chro. . nehe. . . in what cases we may swear . in levit. the use of an oath in respect of men . gen. . . josh. . . sam. . . king. . . king. . . sam. . . king. . . josh. . . gen. . . exo. . . . deut. . . see a learned determination of this question by the author in the publick schools at cambridge anno . inter 〈◊〉 . the oath ex 〈◊〉 . deut. . . . . . cor. . . deut. . & & . jer. . . gen. . . . . . . . , deut. . , . . . cor. . . num. . . exod. . lev. . . reg. . . ezra . . nehem. . . gen. . . . . . . gen. . & reg. . . josh. . . sam. . jer. . . job . . . private and voluntary oathes . rom. . . gen. . . jud. . . rom. . . cor. . . phil . . . apoc. . . gen. . . esa. . . sam. . . psal . . . mat. . . . see august . hom. . et ser . de verb. apost . hieron in math. . & in galat. . of swearing by god onely . 〈◊〉 . . . exo. . . deut. . . eccl. . . amos . . zeph. . . gen. . jos. . . psal . . . exod. . . 〈◊〉 . . . psalm . . 〈◊〉 . . . zach . . psalm . . heb. . . hab. . , . of swearing in a right manner . in jerem. c. . 〈◊〉 in truth , lev. . . ecclus. . esay . . de verbis jac. apost . nolite 〈◊〉 serm . 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 . , . 〈◊〉 . . . de 〈◊〉 bonc . l. . james . . . . . kin. . . rom. . . in judgement eccles. . . sam. . . . mar. . . psal . . . jer. . . act. . . 〈◊〉 . . . in righteousnes . gen. . . era. . . sam. . . mar. . . gen. . . of voluntary oaths . sam. . . lib. l. confess . cap. . vide august . tom. . ser. de verbo apost . paulo post medium . psalm . . psalm . . the means against vain swearing . lib. contr . mendacium . in matth. de verb. apost . hieron ad demetriad . ephes. . . james . . in ep. sam. . . chro. . . zach. . . acts . . chro. . matth. . . psal . . . . of drawing others to keep this law . ezek. . . . annot. . concerning the nature of a vow . the use of vows jer. . . numb . . the necessity of vows . chro. . psalm . . . ep. ad 〈◊〉 . esay . . nahum . . rom. . . numb . . psalm . . . . . . . . numb . . sam. . . levit. . . psalm . . psalm . . gen. . . levit. . . . exod. . . levit. . . of performing our vows . eccles. . . the conditions required in a vow . gal. . . tim. . . cor. . . numb . . . ad arment . ep. . judges . . sami . . . act. . . 〈◊〉 . in hist. iepht . amos . . psal . . . numb . . . in ep. psal . . . . . de vera innoc. c. . levit. . . eccles. . . de bono conjugali . levit. . . the means of glorifying gods name . john . . john . . act. . . zach. . . the fift rule . the signes . for the lord will not hold 〈◊〉 &c. psalm . . judgements for the breach of this commandment . levit. . . numb . . . zach. . . sam. . . sam. . . king. . jerem. . . king. & ezek. . . acts & . psalm . . wisd. . . psalm . . exod. . . . . notes for div a -e the order of the commandments . lev. . . exod. . . why this commandment is so large . six special things to be observed in this commandment . deut. . . the parts of this commandment . the precept . lev. . . . what is meant by sanctifying . how things sanctified differ from others lev. . . lev. . . exod. . . . psal . . . . . . . . . god sanctified , this day for us . tit. . . tim. . . thess. . . heb. . . mat. . . exo. . . we must sanctifie it . 〈◊〉 in our judgement . act. . . in our practize . 〈◊〉 . . . agg. . . mat. . . of the rest required not for it self . gen. . . gen. . . mar. . . tim. . . addit . . the jewish sabbath whether ceremonial . serm. . of the resurrection . page . 〈◊〉 . . . psal . . . aug. epist. . . epist. . . cor. . . hebr. . . cor. . . a ad 〈◊〉 . b tom. 〈◊〉 . in patrem . c 〈◊〉 . . d euseb. l. . e justin. . f strom. . g de idol . h con. celsum . i epist. . cap. . annot. . of ceremonies . addtion . the whole doctrine of the sabbath and lords day handled in conclusions . vide scholast in sent. . d. . et in . d. . et . . et in tho. . . q. . summistas . verbo . ferie . et in dominca . val to . dist . . suar. to . . de religione l. . navar. c. . et . sot. l. . de just. & . iure . canonistas in cap. . de feriis eccles . polit . p. . deut. . . & . . † phil. de mund 〈◊〉 . and from him reginald . prax . * abulensis parerius , lorinus , panlus burgen . vatab. in genes . musculus , galatinus . &c. brerewood , bp white . dr dowe , and others . l. . c. . annal. 〈◊〉 . ad diem . sect. . deus amit . in gen. . . calv. in exod. . in precept . so mercer in gen . . peter natar oc . com . 〈◊〉 . . cap. . rivet in gen. . exercit . . see also the learned grotius in expos . decal . in precept . . junius in tertull . apo. hookers polit . l. . n. . exod- . vide hug. grot. votum pro pace . p. . . & discuss . apol . revit . p. . . &c. treatise of the sabbath . p. . molina tract . de iustit . disp . . athan. in hoc dictum . 〈◊〉 mihi tradita &c. ambros. ep . . chrysost . de resurrect . ser. . august . de temp . . 〈◊〉 . . . deut. . . exod. . . aug. tract . . in joh. & alibi . & in ep . col. . . aug. de spir . & lit . cap. . bellarm. de cult . sanct . lib. cap. . panorm in c. de 〈◊〉 n. . reasons of this commandment . . god liberality allowing us 〈◊〉 dayes . gen. . . . . gen. . . sam. . . sam. . . because it is gods own day 〈◊〉 . . . thou nor thy son &c. who are comprehended in the prohibition . the paterfamilias . mat . . lnc. . . jos. . . luc. . gen. . . jo. . . gal. . . . children in deut. . . gen. . . servants . gen. . . col. . . dent. . . cattle . psal . . . pro. . . job . . . 〈◊〉 . . . strangers gen. . 〈◊〉 . . neh. . . general reasons of this precept . 〈◊〉 of ceremonies . exod. . deut. . . in gen. 〈◊〉 . . rom. . rest why the word remember , is prefixed . esa. . otium . sanctum . ‖ ep. ad optat. † in ezek. . eccl. . . psalm . particular works forbidden the jews . exod. . , , . job . . . pet. . . ne. . . &c. jer. . . . exod. . . . . exod. . , , . jer. . . serm. . de quadrag , can. . can. . can. . whether the rest enjoyned the jews obligeth christians whether all the works fordden to the jews , be also now forbidden . matth. . . acts . reg. . . hosea . . matth. . . john . . matth. . . deut. . . exod. . . luke . . gal. . . pet. . . homil. . de quadrag . tim. . . 〈◊〉 asinorum . sabbatum aurei vituli . de decem choreis c. & ser. . in psalm . . hier. in e. zek . hom . . serm. . de 〈◊〉 . greg. . exod. . . . can. . sabbatum satanae . the second 〈◊〉 the sanctifying of the rest . esa. 〈◊〉 . 〈◊〉 . . . . mal. . . jer. . . publick sanctification . lev. . . psal . . . private sanctification . ezeh . . . exod. . . jer. . . zach. . cor. . . cron. . . act. . . rom. . . lev. . . jo. . . luk. . . thess. . . deut. . . can. vlt. the duty of sanctification prayer . tim. . . mar. . . psal . . . mar. . . act. . . cor. . . . num. . . luc. . . the word . esa. . . act. . . . . . . thess. . . jo. . . esa. . . . . . act. . . apoc. . . num. . . deut. . . act. . . jos. . . rom. . . esa. . . num. . . jo. . . nehem. . . acts . . . . acts . . meditation . luc. . . psalm . psalm . ver. . ver. . ver. . . rom. . , &c. . eccl. . . conference . mal. . . 〈◊〉 . . . luc . . acts . . gal. . . reg. . . luc. . , mal. . . deut. . . . . praise . psalm . 〈◊〉 . . . . . . . exod. . . apoc. . . cor. . john . 〈◊〉 . apoc. . . tim. . . numb . . . levit. . . 〈◊〉 . . . pet. . . james . . matth. . . tim. . . of works of mercy . hos. . . matth. . . deut. . . lev. . . exod. . . cor. . , . deut. . for the body . matth. . . . sam. . . john . . lib. de cura pro mortuis . 〈◊〉 . . . nehem. . . act. . . dan. . . luc. . . prov. . . object . . sol. aug. object . . sol. luc. . . esay . . . spiritual works of mercy , deut. . . dan. . . pro. . . job . . . . psal . . . tim. . . cor. . . th. . . rom. . . mat. . . th. . . matth. . . . 〈◊〉 . . luc. . . act. . . in mat. . . ja. . . mat. . . 〈◊〉 . . cont . parmen . of fasting the vse . lev. . . . . psal . . . mat. . . psal . . . . . rom. . . col. . . 〈◊〉 . . . zach. . . act. . . cor. . . cor. . . psal . . . publick fasts , joel . . mat. . . psal . . . jos. . . jud. . . sam. . . joel . . . chr. . . esth. . . jon. . zach. . . esr. . . act. . . . . private fasts . sam. . . kin. . . job . . . psal . . . . kin. . . luc. . . mat. . . cor. . . psal . . cor. . . mat. . . act. . . mat. . . lev. . . esra . . . joel . . exod. . 〈◊〉 . nehem. . . zach . . . bern. lev. . . esay . . acts . . rom. . . esay . . joel . . cor. . . rom. . . cor. . . king. . neh. . , 〈◊〉 & ult . . rule . . rule . the means . places of publick worship . levit. . . . . psalm . . cor. . august . q. . in levit. basil. moral . reg. hier in epist. sedul chrys. theoph theodor . oecum . in locum , cum aliis . * that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , church , is there meant , not the persons , but the place , is the opinion of most of the fathers . addition : of adorning of churches . chron. . * q. elizab. annot. . of the antiquity , necessity and sanctity of places for publick worship . gen. . . . . . . . . . . exod. . dent. . . chron. . . chron. . . psalm . . the persons . mal. . . heb. . . cor. . . exo. . . esa. . . jo. . . jer. . . of the reverence due to the persons . kin. . . . levit. . . deut. . . . jos. . . sam. . . . . tim. . . num. . . thess. . . gal. . . act. . . luc. . . num. . . . . kin. . . chro. . . esra . . . thess. . . kin. . . jo. . . lev. . . num. . . kin. . jo. . . the necessity and use of such persons . deut. . . tim. . . deut. . . num. . chr. . . deut. . . num. . . . . kir . . . ja. . . esa. . . esr. . . ja. . . cor. . . ephe. . . king. . . chr. . . . they are the preservers 〈◊〉 kingdoms . psal . . . pro. . . esa : . . jud. . . c. . sam. . . chr. . . kin. . . num. . . cor. . . esa. . . king. . . of the maintenance of the clergy . kin. . . . cron. . . act. . . sam. . . . . of schools and colledges . reg. 〈◊〉 〈◊〉 . . 〈◊〉 . . 〈◊〉 . chro. . de vita 〈◊〉 . luke . . matth. . . acts . . tim. . . acts . . . . reg. . . numb . . . tim. . pet. . . john . . esay . . tim. . . cor. . , , , , . &c. nehe. . . . . &c. of tythes , that the tenth is due to god. heb. . , . &c. verf. 〈◊〉 . cor. . gen. . . tim. . . levit. . . numb . . , . matth. . gal. . . annot. . concerning tythes . vide canonistas in tit. de decimis . &c. in decret . greg. et in sext . clem. & extravag . scholast . in 〈◊〉 . . q. 〈◊〉 , 〈◊〉 , maxime 〈◊〉 rez de 〈◊〉 〈◊〉 . . 〈…〉 . var. resol . c. . n. . of oblations . levit. . chro. . acts . . rom. . matth. . . that what is given to god , cannot be taken away . annot . concerning oblations . thom. . . q. a. . cajet in them. arrag . major in . d. . q. . 〈◊〉 . . suarez . de relig. lib. c. . n. . covar . lib. . n. . gen. . . ezek. . . dan. . , . . chron. . . prov. . . mal. . . acts . . * see a learned 〈◊〉 ad clerum of the authors upon this subject , inter opera posthuma pro gradu doctoris . hagg. . . zach . . . 〈◊〉 . . . the signes of right keeping the day . job . . . nehem. . . . . &c. and . . neh. . . of procuring . the observation of this law by others . . . . . . . neh. . . . neh. . . act. . . jos . . luc. . . neh. . . notes for div a -e de doctr . christiana . 〈◊〉 . . jo. . . joh. . . rom. . . gal. . . 〈◊〉 . . . in hom sup evang . in jo. tract . . mat. . . de doct . christiana . l. . c. . in . luc. rom. . . . rom. . . in 〈◊〉 . serm . . math. . . in homl de doctr . christiana . 〈◊〉 . rom. . . matth. . . in apol. isidor . de summo 〈◊〉 . lib. . matth. . . ephes. . . prov . . 〈◊〉 . lev. . . lev. . , levit. . , , , . rom. . . l. 〈◊〉 . de civ . dei in matth. . matth. . . luke . . rom. . . luke . . prov. . . john . . luke . , , . 〈◊〉 . . john . . luke . . deut. . . exod. . . prov. . . thom. . . q. cajet . ibid. valent . q. . p. & 〈◊〉 . 〈◊〉 〈◊〉 . 〈◊〉 . in ps. gal. . . psal . . . tim. . . gen. . . sam. . . cor. . 〈◊〉 . tho. . q. . 〈◊〉 . 〈◊〉 . de hisce . 〈◊〉 in 〈◊〉 . 〈◊〉 . . c. . n. . . &c. rom. . 〈◊〉 . de mor. l. . de vera 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 gen. . . 〈◊〉 . . joh. . . deut. . . acts . . dan. . . phil. . . quest. ans. gen. . . cor. . . . 〈◊〉 . tim. . . matth. . . ephes. . . psalm . . job . . . gen. . . kings . . job . . ruth . . demost. in 〈◊〉 . & alibi . arist. polit . l. . c. . et l. . c. . tim. . gen. . heb. . . tim. . , 〈◊〉 . dan. . . esay . . 〈◊〉 . . . tim. . . rom. . . tim. . . kings . . sam. . . gen. . . luke . . cor. . . judg. . . sam. . . king. . . act. . . phil . . . exod. . . deut. . . judg. . . pet . . . 〈◊〉 tim. . . . gen. . , . sam. . 〈◊〉 . jam. . . job . . . tim. . . tim. . . jer. . . cron. . . . job . . . p. 〈◊〉 . math. . . tim. . . tim. . 〈◊〉 . . . mat. . . prov . . . . . col. . . per. . . luc. . . num. . sam. . 〈◊〉 . sam. . . math. . . . job . . . kin. . . cor. . . gen. . . kin. . . 〈◊〉 . . . ruth . . gen. . . exod. . . kin. . . kin. . 〈◊〉 . job . . . . pet . . . gen. . . . . luc. . . king . . cron. . job . . . joh. . . levit. . . epes . . pet . . . kin. . prov . . . tim. . . ephes. . . prov . . . 〈◊〉 . . . heb. . . gen. . . 〈◊〉 . . luc. . gen. . . 〈◊〉 . . . 〈◊〉 . . . 〈◊〉 . . . rom. . . heb. . . colos. . . . pet . . . ephes. . 〈◊〉 . tim. . . colos. . . 〈◊〉 . . . heb. . 〈◊〉 . gen. . . rom. . . rom. . . pet. . . psalm . . chro. . . reg. . . 〈◊〉 . 〈◊〉 . psalm . . cor. . . ephes. . . numb . . . matth. . . ezek. . annotat. . of the end of government , and whether people be above their governours . h. grot. de jure belli & pacis lib. . c. . n. . 〈◊〉 . . lib. . 〈◊〉 . lib. . object . king. . . answ. gal. . . mal . . sam. . . 〈◊〉 . . . . thess. . . rom. . . math. . . prov . . . rom. . . prov . . . aug. l. . de trinit . psal . . . l. . de trinit . 〈◊〉 . . . ephes. . . 〈◊〉 . . . zeph. . . grig . in reg ezech. . deut. . . psal . . verse . . wisd . . . ezech. . . qust . . rom. pet . . . gen. . . sam. . . hoseah . . . . . job . . . hos. . . 〈◊〉 prov . . . sam. . . sam. . . jer. . . . esa. . . jer. . . and. . . tim. . . pet . . . act. . . esth. . 〈◊〉 〈◊〉 . . . 〈◊〉 . . . prov . . . 〈◊〉 sam. 〈◊〉 . . 〈◊〉 . . . luke . . acts . . luke . . acts . . . phil. . ephes. . . luke . . matth. . . dan. . . dan. . . josh. . . sam. . . macc. . . . . . . king. . . chro. . matth. . . exod. . . . . . sam. . . sam. . . 〈◊〉 . . . acts . . sam. . sam. . king . . . mark . . luke . . john . . pet. . . ephes. . . matth. . . sam. . . matth. . annotat. . of obedience to authority in things 〈◊〉 doubtful . rom. . . pet. . . deut . , , . ephes. . . col. . . these lectures were delivered in a colledge among students gen. . . tim. . . gen. . 〈◊〉 . cor. . . gen. . . mal. . . gen. . . mal. . . tim. . . . cor. . . . heb. . . prov . . . pet . . . gen. . . . . col. . . pet . . . cor. . . 〈◊〉 . . . gen. . . king. . . pet . . . ephes. . . . pet . . . cor. . esth. . . gen. . . prov . . . . ephes. . . . prov . . . . act. . . prov . . . tim. . pet . . . . . . . . tim. . . gen. . . ephes. . prov . . . . . . . gen. , . tim. . . john . . luke . . john . . pro. . . &c tit. . , . gen. . , . . exo. . , . numb . . . judg. . . ruth . , john . . psalm . , , , &c. prov. . . psalm . . gal. . . 〈◊〉 . . ephes. . . prov . . , , , . prov. . . matth. . . luke . . sam. . . kings . . prov. . . . . gen. . . prov. . . exod. . , . exod. . . gen. . . king. . . sam. . . ephes. . . tim. . . 〈◊〉 . . . cor. . . epist. . 〈◊〉 . . . sam. . . exod. . . tim. . . prov. . . mark . . canon . 〈◊〉 . john . . gen. . . . . . ephes. . . 〈◊〉 . . . gen. . . deut. . . cor. . . gen. . . chro. . . tim. . . leo in 〈◊〉 . de jejun . prov. . . prov. . 〈◊〉 . . . . . . . . . john . . gen. . . . . chro. . gen. . . prov. . . . . . . . . . prov. . . . . esay . , . heb. . . jer. . . numb . . . cor. . . gen . , . . 〈◊〉 . . . sam. . . sam. . . . gen. . . levit. . . num. . . gen. . . . . esth. . . deut. . . ruth . . . &c. judg. . . act. . . rom. . . . prov . . . sam. . . kin. . . 〈◊〉 . . . 〈◊〉 . . . gen. . . . . prov . . . gen. . . arist. gen. . . . . . . . . deut. . . cor. . . tim. . . philem . . ephes. . . gen. . 〈◊〉 . psal . . gen. . . sam. . . . . exod. . . mat. . . mat. . . luc. . . . gen. . . tit. . . luc. . . mat. . . sam. . . king . . . psalm . . . . rom. . . gen. . prov. . . matth . 〈◊〉 . prov . . . col. . . matth. . . tim. . . ephes. . . col. . . psalm . . luke . . matth. . . luke . gen. . . . . col. . . levit. . . col. . . deut. . lib. . de considerat . prov . . . . . de 〈◊〉 . . lib. . mor. prov . . 〈◊〉 . . . matth. . . levit. . . deut. . . prov . . . pro. . , . . . kings . . . king. . kings . . kings . . esay . . pet . . hos. . . ephes. . . num. . , . jer. . . sam. . . . . numb . . . esay . . prov . . . cor. . . prov . . . numb . . amos . . exod. . josh. . . judg. . . 〈◊〉 . . . chr. . . joh. . . math. . . tim. . . tim. . . . . math. . . john . . tim. . . . . cor. . . . tim. . . cor. . . act. . . col. . . act. . . . . tim. . . tim. . . act. . . luc. . . joh. . . math. . . gal. . . luc. . . marc. . . job . . . prov . . . prov . . . . . . jer. . . . esa. . . heb. . . math. . . jer. . . prov . . . . . kin. . . 〈◊〉 . . . cor. . . ohu . . . jam. . . john . . pfal . . cor. . . ephes. . . psal . . . . . . psal . . . . . . ephes. . . rom. . . sap. . pro. . . . esay . . psal. . , . matth. . . . . luke . . . . heb. . , . & . , . john . . psal. . prov . . . john . . gen. . heb. . . mark . . 〈◊〉 . . matth. . . john . . matth. . . mark . . matth. . . luke . . cer. . . mark . . matth. . . . . . . . . prov. . . john . . heb. . . prov. . . luke . . luke . . prov . . . . . 〈◊〉 . . . prov . . . exod. . . . deut. . . . . job . john . . matth. . . . . . . luke . . matth. . . . john . . matth. . . ecclus . . prov. . . luke . . cor. . . john . . john ver . . lam. . . ephes. . . serm. ad scholares . numb . . . sam. . . acts . , tim. . . luke . . . tim. . . tim. . . esay . . tit. . . prov. 〈◊〉 . . prov. . , . . matth. . . john . . 〈◊〉 . . . huge . eccles. . . luke . . prov. . , matth. . . . . . numb . . . sam. . . . . luke . . sam. . . king. . . matth. . . . . mark . . matth. . . john . . . . . matth. . . luke . . sam. . . acts . . tim. . . cor. . judg. 〈◊〉 . . . . esa. . ephes. . . pet . . . cor . . . esa. . . exe . . . . . kin. . . kin. . . psal . . . col. . . math. . . cor. . . . . coloss. . . esa. . . 〈◊〉 〈◊〉 . . . 〈◊〉 . . . . . psal . . cor. . . heb. . . tim. . . jo. . jer. . . deut. . . tim. . 〈◊〉 tim. . . phil . . . jo. . . zack . . . sam. . . act. . . heb. . . act. . . ezek. . . . jo. . . . tim. . . tir. . . pet . . . deut. . . numb . . . act. . . tim. . . tit. . . levit. . cor. . . cor. . . tit. . . tim. . , tit. . . tim. . . tim. . . tim. . . heb. . . matth. . esay . . exod. . . hos. . . deut. . . tit. . . tim. . . . . . tim. . . . . cor. . . tim. . . cor. . . tit. . . tim. . . tit. . . 〈◊〉 . tim. . . tit. . . cor. . . tim. . . heb. . 〈◊〉 . tit. . . tim. . tim. . . tit. . . . . tim. . . tit. . . . . . . tim. . . ezek. . . zach . . . thes. . . gal. . tim. . tit. . . tim. . . tit. . tim. . . john . . 〈◊〉 . . . john . . heb. . . de verb. dom. in 〈◊〉 . ser. tim. . thes. . . . gal. . . zach. . . hos. . . eccles. . . in tit. . . cor. . . . 〈◊〉 lib. de . passtorib . c thess. . cor. . . cor. . . gen. . judg. . . gen. . . psal . . . 〈◊〉 . . . psal . . . sigon . liv. judg. . gen. . . . rom. . . psal . . . gen . . . . addit . that . 〈◊〉 power is onely from god. psal . . . . deut. . . jer. . 〈◊〉 . john . . psalms . . . . . . . john . . rom. . . cor. . . job . . . . psal . . . . . . . esa. . . prov . . . jo. . . numb . . . nos . 〈◊〉 . . . . sam. . . hos. . . cor. . . the ends of magistracy . tim. . . gen. . . exod. . . chr. . . . deut. . . tim. . . gen. 〈◊〉 . . psalm . 〈◊〉 numb . . . eze . , ezek . . john . . sam. . . duties of 〈◊〉 and people . judg. . . john . . prov . . . hos. . . heb. . . amos. . . judg. . , , . 〈◊〉 . pet. . . numb . . . exo. . &c deut. . . 〈◊〉 . . . deut. . . kin. . , chro. . , deut. . . . . acts . . deut. . , . prov. . . tim. . . prov. . . 〈◊〉 . 〈◊〉 . . 〈◊〉 . . numb . . . sam. . matth. . . judg. . . contra crec . lib. . cap. chro. . . , . k. h. . king. . . king. . . luke . . sam. . . sam. . . sa. . &c prov. . . zach . . . diod. josh. . . neh. . , , , . chron. . chron. . . . chron. . . . 〈◊〉 . . . rom. . . matth. . . aug. neb. . prov . . . prov . . . . . . . psal . . . prov . . . . deut. . . prov . . . . rom. . . prov . . . . . luc. . . rom. . . sam. . . jo. . . cor. . . 〈◊〉 . . . . . moral : 〈◊〉 . . . sam. . . . . exod. . vlt. pet . . . ecclef . . . exod. . . deut. . . . . prov . . . . exod. . . john . . act. . . prov . . . . . psal . . . gen. . . 〈◊〉 . cor. . . ezech. . . pet . . gal. . . math. . . judg. . . sam. . . sam. . . . job . . math. . . . . . . jam. . . cor . . ezech. . . hom. . de diligendo deo. rom. . . cor. . . . . ecclus. . . in matth. . rom. . . cor. . . . . . prov. . , . . sam. . . esay . . esay . . sam. . . king . . esth. . . gen. . . sam. . , , , . esay . , . . . zeph. . sam. . . zeph . . . sam. . . . . 〈◊〉 . . . prov. . , . john . . exod. . : deut. . . levit. . . esay . . zach . . job . . . 〈◊〉 . . . tim. . . ecclus. . . job . . . . . . king. . . esay . . wisd. . , . ecclus . . levit. . , dan. . . prov. . . . . psalm . . . prov . . . . . tit. . . num. . , esay . . prov . . . tim. . . 〈◊〉 chron. . king. . mark. . . tim. . . tim. . . prov . . . sam. . . job . . . second rule . of extension to homogenea . third rule of extension , this law is also spiritual . psal . . . pet . . . psal . . 〈◊〉 rom. . . judg. . . kin. . . judg. . . job . . 〈◊〉 . 〈◊〉 . ; psalm . 〈◊〉 . john . . psal. . . 〈◊〉 sam. . . . psal. 〈◊〉 . . sam. . 〈◊〉 . psal. . . sam. . . numb . . . ezek. . . luke . , . . . 〈◊〉 fifth rule . the signes . heb. . . sam. . . cor. . . phil. . . gen. . . esay . . king. . . luke . . prov. . . . . gen. . . . . prov. . . psalm . 〈◊〉 . king. . . esay . , . amos. . . judg. . . john . . acts . . sam . , acts . . sam. . . . . the sixth rule , of procuring the observation by others . prov. . . sam. . . 〈◊〉 king. . numb . . ephes. . . job . . . in 〈◊〉 . tim. . . 〈◊〉 . . . gen. . . 〈◊〉 : . heb. . . gen. . . . . . . . . . . . psal . . . quest. eccl. . . . answer . prov . . . 〈◊〉 . . . psal . . . hab. . . job . . . obeit . answer . deut. . . king . . kin. . . esa. . . marc. . . 〈◊〉 . . . sam. . . . psal . . . jude vers . . jam. . . psal . . . prov . . . tim. . . 〈◊〉 . kin. . . . . esa. . . rom. . . esa. . . kin. . . sam. . . aug. psal . . . prov . . . . . 〈◊〉 . . . notes for div a -e lev. . . . . math. . . &c 〈◊〉 . . . ephes. . . james . . gen. . . . john. . . gen. . . . . . ephes. . . john . . in joh. cap. . matth. . . . rom. . . in moral . heb. . . in serm. esay . . jer. . . 〈◊〉 . . . . . . . . . gal. . . gen. . . job . . gen. . , . prov. . . gen. . . cor. . . . levit. . . psalm . . gen. . . . . cor. . 〈◊〉 . 〈◊〉 . . . in 〈◊〉 . ad nep. psalm . . prov . . 〈◊〉 . sam. . . 〈◊〉 cor. . . 〈◊〉 . . . math. . . macc. . . &c. in serm . esa 〈◊〉 . . . . gal. . . 〈◊〉 . . . jo. . . gen. . . . 〈◊〉 . deut. . . &c gen. . . . 〈◊〉 . . . . . psal . . . exod. . . 〈◊〉 king. . . gen. . . . . 〈◊〉 sam. . . exod. . . 〈◊〉 〈◊〉 . . . 〈◊〉 . . 〈◊〉 . math. . . 〈◊〉 . . math. . . deut. . rom. . . . . exod. . . prov . . . deut. . . deut. . . . psal . . vlt. prov . . . 〈◊〉 . . . . exod. . . sam. . . prov. . . sam. . . . king. . . king. . . . matth. . . rom. . . deut. . . . . . . john . . acts . . . . in cor. . de 〈◊〉 . 〈◊〉 lib. . deut. . ad bonif. rom. . . cicer. contra 〈◊〉 . luke . . matth. . . 〈◊〉 . . judg . . 〈◊〉 sam. . . 〈◊〉 faust. 〈◊〉 . de nov . mil. addition . of the causes of a just war. liv. 〈◊〉 . . 〈◊〉 . . . aug. de civ . dei 〈◊〉 . . 〈◊〉 . . cicer. deut. . . sam. . . king. . . 〈◊〉 sam. . . exod. . . 〈◊〉 〈◊〉 〈◊〉 deut. . . exod. . . numb . . . . exod. . . . sam. . . . . numb . . , , . * so the vulgar latine reads it , which the author follows . jerem. . . deut. . . concil . ancyr . 〈◊〉 can. . concil . worm . can. . matth. . . sam. . 〈◊〉 . . 〈◊〉 sam. . . sam. . 〈◊〉 king. . . . . act. . . . . ecclus. 〈◊〉 〈◊〉 〈◊〉 . . . levit. . . act. . . . ecclus. . . 〈◊〉 tim. . . in psal . . luc. . . tim. . . rom. . . marc. . . psal . 〈◊〉 . . cor. . . prov . . deut. . . exod. . prov . . . . . jer . . ezek. . . exod. . . marc. . . ecclus. . . lev. . . exod. . . lev. . . exod. . . . lev. . . deut. . . sam. . . deut. . . gen. . . eccles. . . gol. . . 〈◊〉 . . . exod . . prov . . pet . 〈◊〉 . psal . . 〈◊〉 . mal. . . rev. . ezek. . . 〈◊〉 . de pastore . de vit . contempl . l. . in mor. math. . . 〈◊〉 . . . cor. . . math. . . phil . . . . . ephes. . . heb. . . . . in homil . math. . . heb. . . math. . . prov. . . gal. . . gal. . . prov. . . ephes. . . pet. . . tim. . . james . . lnke . james . . job . . cor. . . prov. . . matth. . . gen. . . . sam. . . john . . dan. . . john . . luke . . sam. . , , . gen. . . de invid . prov. . . numb . . . deut. . , sam. . . prov. . . sam. . prov. . . 〈◊〉 . . , . john . 〈◊〉 . prov. . . . . king. . . luke . . luke . . gen. . . & . . cant. . 〈◊〉 . prov. . . sam. . . prov. . . prov . . . & . . psalm . . acts . . mark. . . psalm . . & . 〈◊〉 & . . cor. . . phil . . . john. . exod. . . levit. . . cor. . 〈◊〉 . rom. . . 〈◊〉 . . . cor. . . rom. . . pet . . . james . . 〈◊〉 . . prov. . . levit. . . james . . col. . . ephes. . . prov. . 〈◊〉 . rom. . . rom. . . cor . . gal. . . rom. . . james . . cor. . . prov. . . heb. . . acts . . esay . . . matth. . . acts . . rom. . . cor . . psal. . , . jerem. . . thes. . . acts . . king. . . 〈◊〉 . . . prov. 〈◊〉 . pro. . . . . . pet . 〈◊〉 〈◊〉 psal . 〈◊〉 . sam. . 〈◊〉 prov . . . eph. . . prov . . . cor. . . job . . . jer. . . cron. . . math. . . 〈◊〉 . . cor. . . prov . . . cor. . . the 〈◊〉 prov . . . 〈◊〉 〈◊〉 . . 〈◊〉 . pro. . . eccl. . . psal . . . prov . . . and . . and . . eph. . . drou . . . math. . . luk. . . gal. . . rom. . . eph. . . col. . . gal. . . . rom. . . cor. . . jam. . . pet . . . jam. . . rom. . . prov . . . rom. . . cor. . . 〈◊〉 . . . phil . . . eph. . . col. . . gal. . . cor. . . psal . . . jam. . vlt. lev. . . math . . prov . . . prov . . . psal . . . eph. . . cor. . . . pet . . math. . . cor. . . . col. . . gal. . . heb. . . gal. . . rom. . . ruth . . . gen. . . cant. . . pet . . . . tit. . . rom. . . lev. . . rom. . . john . . gal. . . john. . rom. . . prov . . . col. . . rom . . pet . . . pet . . . rom. . . col. . . pet . . . rom. . . math. . vlt. gal. . . prov . . . sam. . . prov . . . pro. . . v. . prov . . . prov . . exod. . . prov . . . . . james . . prov. . . rom. . . sam. . . job . . sam. . . eph. . . pet . . . deut. . . rom. . . pro. . , . job . . . kings . . . sam. . ephes. . . mark . . matt. . , . ecclus. . . james . . psal. . . . . ecclus. . . prov. . . . , . matth. & . tim. . . ecclus. . . gen. . . isider . exod. . . cor. . , . luk. . , esay . . prov. . 〈◊〉 . rule . exod. . . matth. . notes for div a -e gen. . . cor. . . eph. . . gen. . . , . . . math. . . heb. . . joh. . tit. . . tim. . 〈◊〉 . cor. . . gen. . . mal. . . gen. . . . . cor. . . heb. . . cor. . . chrys. gen. . . eccl. . . . heb. . . obi . gen. . . . . . . . . . . psal . . . esa. . . gen. . . . . sol. esa. . . math. . . . cor. . . . . tim. . . gen. . . 〈◊〉 kin. . . eccl. . . math. . cor. . . joc. . . cor. . . psal . . . pet . . . tim. . . cor. . . pro. . . syr. . . prov . . . . . 〈◊〉 . . . cor. . . pet . . . mal. . . tim. . . pro. . . 〈◊〉 tim. . . eph. . . cor. . . act. . . luc. . . deut. . . deu. . . nah. 〈◊〉 . . jer. . . fsa . . . exod. . . prov . . . exod. . . 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 . gen. . 〈◊〉 . exod. . 〈◊〉 . gen. . . 〈◊〉 sam. . . eph. . esa. . . gen. . . sam. . . pet . . . . eph. . . heb. . . cor. . . . . rom. : . math. . . . . . cor. . . aug. in tract . gen. . . cor. . . . . prov . . . 〈◊〉 . 〈◊〉 . mal. . . cor. . . deut. . . jud. . . gen. . . . gen. . . . . . . . . . . . . . cor. . . gen. . . ruth . . prov . . pet . . . prov . . . . . . . psal. . . jer. . . gen. . . jo. . . gen. . . math. . . gen. . . thes. . . cor. . . heb. . . cor. . . pro. . . sam. . . psal . . . pet. . gen. . . tim. . . eph. . . prov. . . gen. . . pet. . . colos. . . tim. . . gen. . . eph. . . cor. . . prov. . . . . . job . . . sam. . . sam. . . kings . kings . sam. . . tit. . . cor. . . bacchil . in princip . carn . gen. . . abac. . . matth. . thes. . . mal. . . james . . cor. . , . . 〈◊〉 . . . . . . . gen. . . . . deut. . . levit. . . . jude vers . . prov. . , deut. . . col. . . rom. . . 〈◊〉 . . psal. . . jer. . . gal. . . prov. . . gal. . . cor. 〈◊〉 . . gal. . . mark . . john . . ezek. . . prov. . act of adultery . levit. . . prov . . . . . 〈◊〉 . gen. . jer. . . prov . . . deut. . . hof . . 〈◊〉 . . . . math. . . cor. . . eph. . . hos. . . jud. . . numb .. . cor. . . 〈◊〉 . jer. . . prov . . . . . . . job . . . rom. . . cor. . . . deut. . . cor. . . hos. . . prov . . . ezek. . . john . . luc. . . 〈◊〉 . . numb . . . luc. . . . . lib. . mor. 〈◊〉 . . . deut. . . prov . . . 〈◊〉 . eccles. . cor. . . 〈◊〉 tim. . . rom. . . cor. . . . . 〈◊〉 . . . rom. . . tim. . . cor. . . eurip. luc. . . numb . . . dan. . . sam. . . king. . . kin. . . hos. . . luc. . . ezek. . sam. . . luc. . . rom. . . phil . . . matth. . . jude . ecclus . . ecclus . . esay . . . , rom. . . pet. . . ephes. . . prov . . . ephes. . . prov . . . pet . . . esay . . prov. . . . . gen. . . pro. . , . tim. . . prov. . . nehe. . . esay . . amos . . ezek. . . gen. . . . , matth. . . thes. . . psal . . . prov . . . eccl. . . ephes. . . gal. . . psalm 〈◊〉 . . thes. . . ambrese ephes. . . joel . . ecclus. . 〈◊〉 rom. . , . amos . . micah . . sam. . . rom. . . prov. . . jonah . . esay . . heb. . . cicero thes. . . tim. . . 〈◊〉 . . . . . . . thes. . . luk. . . incentives in or about our selves king. . . prov . . , jer. . . tim. . pet . . luc. . . zeph. . . pet . . . mic. . . esa. . . ambros. prov . . . the incentives without 〈◊〉 . psal . . . prov . . 〈◊〉 . cor. . . prov . . . . thess. . . cor. . . cor. . . prov . . . . 〈◊〉 . hos. . . numb . . . cor. . . prov . . . math. . macch. . . concil . agath can. . carans concile . 〈◊〉 . . can. . 〈◊〉 psal . . . prov . . . ecclus. . . tim. . . 〈◊〉 〈◊〉 restrain them . eph. . . pet . . . math. . . the ! breaking of this sin . math. . . 〈◊〉 . . . 〈◊〉 . 〈◊〉 . . gen. . . . . . . . . sam. . . prov . . . eph. . . col. . . prov . . . math . . gen. . . . . cor. . . heb. . . tim. . . eph. . . . the prosymptomata , or foregoing symptoms . kings . . job . . prov. . . prov. . . deut. . 〈◊〉 . abac. . . ephes. . . 〈◊〉 〈◊〉 . . . phil. . . james . . deut. . . gen. . 〈◊〉 . the outward act . self pollution . col. . . gal. . . . cor. . . thess. . . pet. . . jude . . nocturna pollutio . 〈◊〉 . . . . bestiality . 〈◊〉 . . . . . rev. . 〈◊〉 . lev. . . rape . deut. . . sodomy . lev. . . . . eph. . : rom. 〈◊〉 . . . gen. . 〈◊〉 . whoring . 〈◊〉 . . 〈◊〉 . gen. . . heb. . . polygamie . gen. . . matth. . mark . . lev. . . gen. . . . sam. . . object . answ. ma 〈◊〉 . mal. . . gen. . . cor. 〈◊〉 . 〈◊〉 . the 〈◊〉 use of 〈◊〉 marriage bed . levit. . . . . gen. . . cor. . . sam. . . gen. . . cor. . . . matth. . . cor. . . tim. . . incest . lev. . . . . levit. . . thes. . . mark . . cor. . . amos . . 〈◊〉 levit. . . . . 〈◊〉 . . . numb . . . eccl. . . deut. . . lev. . . pro. . . sam. . . ephes. . . hos. . . judg. . hos. 〈◊〉 . . jer . . gen. . . jer. . , , . prov. . . &c keeping a concubine . gen. . . . . judg. . . sam. . . . . king. . deflowring . dent. . . gen. . . . . fornication . cor. . . numb . . . judg. . prov. . . . . . . . prostitution . levit. . . ezek. . . reg. . . defence . gen. . . . . prov . . . jer. . . numb . . . phil . . . cor. . . of chastity . vers . . . the benefit of a single lise the meanes 〈◊〉 preserve us from this sin . causes of inward burning hos. . . . rom. . . . gen. . . sam. . . temptations without us . mat. . , . prov. . . cor. . . pet. . . prov. . . job . . tim. . . pet . . . john . . mar. . . pet . . . gen. . . ab. . . gen. . . psal . . . prov . . eccl. . . psal . . . job . . prov . . . col. . . mat. . . deut. . . gen. . . ephes. . . deut. . . cor. . . cor. . . cor. . . tim. . . gen. . . cor. . . prov . . . sam. . . eph. . . hos. . . prayer . pro. . . . . . . 〈◊〉 . . . gen. . 〈◊〉 . act. . . exod. . . cor. . . the last rule concerning others . gen. . . sam. . . notes for div a -e the connexion and dependance of this precpt and the foregoing jon. . . lev. . . luc. . . eph. . . thes. . . . tim. . . matth. . . tim. . . eccl. . . cor. . . the end of this commandment wisd. . . tim. . . eccl. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , love of money . gen. . . prov. . . gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eccl. . . prov. . . 〈◊〉 . . 〈◊〉 . luke . . the 〈◊〉 and end of 〈◊〉 comandment . in respect of god. matth. . . luke . . in respect of the church . tim. . . cor. . . in respect of the common-wealth . cor. . . matth. . . tim. . . esay . . levit. . . num. . . rom. . . in respect of private persons exod. cap. . , , eccl. . . psalm . . cor. . . the original of propriety . psalm . . levit. . . psalm . . . . 〈◊〉 . . . gen. . , . how meum & tuum came in . gen. . . gen. . . deut. . . chro. . . . judg. . . . deut . . philip. . deut. . . gen. . . acts . . the lawfulnes of propriety . gen. . . . . . . josh. . . . . . . . . . . prov. . . ezek. . . john . . acts . . . . . . . . 〈◊〉 . . . tim. . . . cor. . . act. . . . . . . . math. . . act. . . . . rom. . . deut. . . psal . . . gen. . . sam. . . jer. . . . four things . in propriety . reg. . . math. . . ezech. . . alienation and the several sorts of it . reg. . . gen. . . deut. . . gen. . . judg. . math. . . several kinds of contracts . stipulatio . sponsio . chirogrophum . syngrapha . real contracts . caution . pledge . mortgage . 〈◊〉 . . . suerties . of the desire of wealth . rules to moderate our desires . tim. . . jud. . exod. . . cor. . . heb. . . prov . . . gen. . . prov . . . cor. . . excd. . . math. . . 〈◊〉 . . . 〈◊〉 . . . luke . . prov. . . 〈◊〉 〈◊〉 〈◊〉 in the eye . reg. . foaming at the mouth . eccl. . , of the act forbidden . cor. . . 〈◊〉 . , 〈◊〉 . of 〈◊〉 getting in general . prov. . . deut. . . levit. . . hos. . . abac. . . mark . . tim. . . prov. . . prov. . . . . . . abac. . . prov. . . psalm . . prov. . . cor. . . . . the particular kinds of unjust getting . . by 〈◊〉 and violence . 〈◊〉 . for mens own benefit . in time of 〈◊〉 . luke . . ezek. . , . in time of peace . esay . . by power . esay . . ezra . . zeph. . . gen. . . john . . micah . , , reg. . . sam. . . judg. . , . gen. . . esay . . nehem. . . luke . . esay . , micah . . esay . , , matth. . . deut. . . . esay . . by pretence of law. james . . psalm . . eccl. . . amos . . . . esay . . . . amos . . deut. . . sam. . . sam. . . exod. . , , . job . . 〈◊〉 ver . . ad . sam. . . pro. . . . for their neighbours detriment . psalm . . exod. . . . . . job . . . vnjust getting without pretence of law or authority . psalm . . ezra . . by robbery , by sea or land . luke . . exod. . . gen. . . judg. . . levit. . . exod. . . eph. . . thes. . . of such as have no calling . deut. . . gen. . . . . act. . . deut. . . . lev. . . . . act . . psal . . . cor . . thes. . . psal . . . prov . . . matth. . . matth. . . lawful wayes of acquiring . . by 〈◊〉 . job . . . by inheritance . john . . . by industry , wherein are to be valued , labour . cor. . 〈◊〉 . . . hazard . josh. . . sam. . . chro. . charges . chro. . 〈◊〉 . damage . exod. . . money . eccles. . . levit. . . & . . 〈◊〉 close theft . 〈◊〉 〈◊〉 contracts . acts . . esay . . mic. . . acts . . psal. . . & . . luke . . psal . . in labour , and the reward of it . ezek. . . prov. . . deut. . . deut. . . in buying and selling . . the measure viz. money . esay . . . the commodity . in the substance amos . . esay . . quantity , levit. . . prov. . . & . . quality . manner of uttering . gen. . . levit. . . jer. . . thess. . . luke . . the price . prov. . . amos . . mich. . . levit. . . psal. . . & . . pet. . . tit. . . luke . . reg. . . jo. . . deu. . . prov. . . luke . . . . ephes. . . luke . . prov. . . mat. . . eccl. . . gen. . . . phil. . theft without the family . sacriledge . lev. . . rom. . . judges . . v. . chron. . . . . . dan. . . vers ult . publick theft . peculatus . kings . private theft , personal and real . exod . . deut. . . tim. . . gen. . . matth. . . job . . . exod. . . exod. . . the aggravation of all . exod. . , , . deut. . . job . . prov. . . against enclosing of commons . jos. . . . deut. . . deut. . . hos. . . mich. . . job . . of the vertue of just getting . prov. . . tim. . . gen. . . gen. . . of restitution . numb . . . job . . neh. . . . . rom. . . luke . . deut. . . . exod. . . 〈◊〉 . . 〈◊〉 sam. . . sam. . . luke . . levit. . , . numb . . , . exod. . . exod. . . psalm . . & . . exod. . . eze. . , . & . . prov. . . & . . & . , . reginald . 〈◊〉 paenit . lib. . tract . . n. 〈◊〉 . cas . cons. tract . . cap. addition . concerning 〈◊〉 . this should have been at fol. the casuists , &c. ezek. . . , luk. . , &c. see the fourth addition p. . exod. . . , . . . . . . deut . . thom. a . ae . q. . a. . 〈◊〉 . l. . 〈◊〉 . . 〈◊〉 . . filiucius tract . . cap. , &c. sam. . . & . . psalm . . rom. . , . 〈◊〉 . . , , . 〈◊〉 . . . levit. . . matth . . 〈◊〉 . . . luke . . prov. . . cor. . . cod. qui bonis cedere possunt : & ff . de cessione bonorum . * see thom. . . q. . cajet . valent. & reliq . ibidem . summist . verb. 〈◊〉 . scholastici in sent. . dist . . soto de just. & jure lib. . q. , . lessius de just. & jure lib. . cap . azor. to . . lib. . molin . tract . disp. , &c. navar. enchirid. cap. . covar . ad reg. peccatum . par. n. . luke . , of the right use of riches eccl. . . eccl. . . pro. . , . gal. . . john . . the first use , which concerns our selves . two extreams to be avoided . niggardlines eccl. . . james . . hos. . . luk. . , psalm . . job . . . . 〈◊〉 luke . . luke . . sam. . . psalm . . prov. . . job . . , . the second se of riches , . concerning others . acts . . cor. . . we must know two things . . by what tenure we hold our riches . deut. . . vers . . what we are to conceive of the poor . psal . . . deut. . . vers . vers . vers . mat. . . luke . mat. . . prov. . . phil. . . john . . exod. . . lev. . , . deut. . . a threefold necessity . tho. . . q. . a. . . cajet . tom . . opusc . tract . . c. . navar. enchir. c. . n. . tim. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quantum potestis maximè , it a respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . 〈◊〉 . cor. . . rom. . . cor. . . cor . . cor. . . cor. . . gal. . . hos. . . cor. . . the third rule , that this law is spiritual . mark. . . tim. . . of covetousnes prov. . . tim. . . pro. . , prov. . . & . . luke . . eccl. . . john . . zach. . . job . . . 〈◊〉 . . . . . ezek. . . prov. . cor. . . the fourth rule concerning the means that 〈◊〉 〈◊〉 the 〈◊〉 of this commandment . . contentation heb. 〈◊〉 . 〈◊〉 . matth. . . luke . . pet. . . psalm . . tim. . . ezek. . . psalm . . . to walk in our wayes , that is , . to have a lawful calling . thes. . . . to be perswaded that riches are gods gifts . thes. . . ephes. . . deut. . . gen. . . gen. , . . gen. . . 〈◊〉 numb . . . sam. . . phil . . . prov . . . . . . to live according to our means . tit. . . . to observe the rules for getting and using of riches . . for getting by donation , gift , &c. gen. . . gen. . . king. . . king. . . phil. . . acts . . . by 〈◊〉 . john . gen. . . 〈◊〉 . . exod. . . . by contracts wherein must be considered , . the need of the thing sold. . the use . in a just price are degrees . . 〈◊〉 . . 〈◊〉 . . rigidum . levit. . . . . . . gen. . . lev. . . rules for restitution . numb . . . prov. . . matth. . . . rules for the use . . for preserving our estate . prov. . . vers . john . . . for 〈◊〉 it out . luke . . deut. . . exod. . . luke . . rules for relieving the poor psalm . deut . . matth. . . deut. . , deut. . . . . cor. . . ephes. . . chro. . . mark . . deut . . prov . . mal. . . cor . luke . . eark . . matth . acts . cor. . . prov. . . motives to works of mercy psalm . . & . . & . . dan. . . acts . . luke . . james . . tim. . . matth. . . job . . tim. . . psalm . . job . . revel . . . the . rule . 〈◊〉 . . . prov. . . psa. . . pro. . 〈◊〉 prov. . . notes for div a -e levit. . . . . zach. . . mat. . . , . ephes. . . the explication of the words . . what is meant by non respondebis , the first words . mat. . . annot. of the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere . levit. . . jos. . : mat. . . the second word witnesse . . god. job : . john . . rev. . . john . . john . . rom. . ult . luke . . rom. . . cor. . . the conscience . rom. . . rom. . . thess. . . cor. . . john . . cor. . : deut. . , . mat. . . john . . 〈◊〉 . . . heb. . . jos. . . the senselesse creatures . hab. . . james . . deut. . . esay . . mich. . . job . . the third word ( 〈◊〉 . ) psal. . . ephes. . . col. . . the fourth word contra against . the last word proximum neighbour . the coherence and dependance of this commandement . exod. . . deut. . exod. . , . lev. . , . deut. . . . esay . . prov. . : deut. . . the scope of this law. in respect of god. john . . cor. . jos. . . in respect of the church . pet. . . john . . in respect of the common-wealth . gen. . , levit. . . . in respect of private persons prov. . . eccles. . . prov. . . acts . . . the necessity of a good name . matth. . . cor. . . phil. . . cor. . . jer. . . psal. . . matth . . mark . . the suppuration . esay . . jer. . . 〈◊〉 . . jam. . , . cor. . . matth. . . luke . . prov. . . acts . . tim. . . tim. . . prov. . 〈◊〉 sam. . . prov. . . 〈◊〉 . . . . the fitting of the soyl . prov. . . psal. . . gen. . . jer. . . . the watering of the soyl . pet. . . tim. . . 〈◊〉 sam. . . john . . thes. . . . the outward act. mat. . , . false words cor. . . prov. . gal. . . false speaking in judgment . . out of judgement . prov. . . of lyes in general . john . . psalm . . psalm . . revel . . . of false speaking in judgment prov. . . jer. . . a false witnes is , . a hammer . a sword . . an arrow . deut. . . in every judgement are . . the judge . deut. . . the register ezra . . ezra . . . the plantiffe levit. . . gen. . . 〈◊〉 . . . sam. . . daniel . . . the defendant . josh. . , . . the advocate . deut. . . . the witnesses . deut. . the judge offends , . by cherishing law suits . cor . . deut. . 〈◊〉 . 〈◊〉 . 〈◊〉 . . by delaying justice . exod. . . exod. . . how the judge may be 〈◊〉 . rom. . . deut. . . sam. . . acts . . prov. . . prov. . . exod. . . prov. . . numb . . . , . the 〈◊〉 . esay . . psalm . . how the accuser may be guilty . esth. . . acts . . ezra . . how the defendant is guilty of the breach of this commandment . psalm . . gen. . job . . john . . joh. . . . acts . . josh. . . ex. . . 〈◊〉 rom . . how the witnes breaks this commandment . levit. . . pro. . , prov . . . how the advocate offends . exod. . , . prov . . . prov . . . of giving false testimony in elections . of false witnessing out of judgment . psalm . . prov . . . prov. . . prov. . . prov. . . * so the vulgar latin reads the words , which our author follows . esay . . . contumelie . rom. . . . taunting . sam. . 〈◊〉 . by words . tim. . sam. . , , . esth. . . sam. . . judg. . . psalm . . jer. . . nehem. . . . by letters . king. . . . by actions . john . . false witnessing though a man speak the truth . cor. . . ephes. . . sam. . , psalm . . gal. . . matth. . bern serm . in cant. of admonition or fraternal correption james . . levit. . . thess. . . gal. . . tit. . . tim. . . matth. . . acts . . cor. . , . prov. . . . amos . . herodot . lib. . esay . . mich. . . king. . * dolichus , signifies a double stadium , or furlongs . pro. . . psal. . . esay . . ezek. . , . vers . prov. . . prov. . . cor. . 〈◊〉 . ephes. . . psal. . . cor. . . gal. . . esay . . jer. . . psal. . . prov. . . prov. . . of 〈◊〉 〈◊〉 〈◊〉 of a mans own self . rom. . . cor. . . john . . prov. . 〈◊〉 . esay . . cor. . . rom. . . the extream 〈◊〉 to boasting sam. . . sam. . . esay . . gen. . . of lyes . mendacium temerarium , a rash lye . jude . the officious lye . the merry lye . exod. . . 〈◊〉 . . . cor. . . psa. . . hos. . . amerry lye. hos. . . gal. . . some cases wherein one may seem to speak 〈◊〉 to truth , and yet doth not . judges . . gen. . . sam. . . john . . gen. . . mat. . gen. . . john 〈◊〉 . . 〈◊〉 cor. . . 〈◊〉 〈◊〉 . a lye in our actions . 〈◊〉 . . . 〈◊〉 . . . of 〈◊〉 . 〈◊〉 . . . luke . : gal. . . * 〈◊〉 . . cap. ult . of vanity of speech . psal. . . mark . . matth. . . job . . esay . . prov. . . psal. . . esay . . psal. . . prov. . . job . . tit. . . job . . pet. . . job . . ephes. . . ephes. . . three ends of speech . . edification . . profit . . grace and delight . tim. . . tim. . . tim. . . rom. . cor. . . phil. . . . ephes. . . the means of keeping this commandement . . to avoid suspitions . psal. . . cor. . . acts . . gal. . . luke . . rules again suspicions . mark . . gen. . . acts . . the grounds of our suspitions john . . mark . . for the object . about god. concerning the knowledge of the heart . the acts of his providence . eccles . . john . . ezek. . 〈◊〉 . mal. . . about things future . tim. . . concerning men , judging , the action . the person . cor. . . concerning suppositions . john . . concerring determination . gen. . . gen. . . 〈◊〉 concerning the action . sam. . . 〈◊〉 . when we speak of our selves . matth. . . luke . . . luke . 〈◊〉 , 〈◊〉 . for hearing others speak evil . prov. . . about increasing reports . numb . . . about flattery . prov. . . king. . . cor. . . rom. . . esay . . about 〈◊〉 . psalm . . prov. . . judg. . . hosea . . psalm . . micah . . the sixt rule for procuring the observation by others . psal. . , notes for div a -e * expos. com. . chap. . reasons against the dividing of this commandment into two . exod. . . deut. . . the dependance of this commandment . prov. . . esay jam. . , . the scope and end of this commandment . acts . . hierome . the subject of this commandment . concupiscence twofold . our own . psalm . . gal. . . of the spirit . pet . . psal. . , . rom . our own concupiscence is two fold . natural . from corruption . 〈◊〉 . . . colos. . . matth. . . john . corrupt desires of two sorts . tim. . . vain . col. . . psalm . esay . . 〈◊〉 . gal. . . acts . . job . . eccl. . . 〈◊〉 . . . matth. . 〈◊〉 ephes. . . col. . . rom. . . cor. . . . cor. . . heb. . . pet. . . gen. . . the danger of being given up to a mans own iusts . hos. . . psal. . . & . . rom. . . cor. . . cor. . . zach. . . ephes. . . . thoughts ascending from the heart . matth. . . mark . . luke . . james . . 〈◊〉 . . . kings . . . thoughts injected by the devil . luke . . acts . . the manner how we come to be infected with sin . gen. . . 〈◊〉 john . . six 〈◊〉 in sin . the receiving of the 〈◊〉 . tim. . . gal. . . the retaining of the seed . hier. in mat. job . . the conception of sin . james . . the forming of the parts . num. . . prov. . . the quickning of it . job . . gen. . . the birth , and travel . james . . two wayes whereby a man is tempted of his own lust . . by the bait . by the hook . hos. . . the same wayes do the devil and the world use in their temptations . cor. . . mat. . . cor. . . thess. . . the 〈◊〉 part . the renewing of the heart and minde . ephes. . col. . . gal. . . thess. . . col. . . rom. . sam. . . mat. . . job . . cor. . . ephes. . . the 〈◊〉 of this renewing . ezek. . james . . jer. . . luke . . mat. . . deut. . . joel . , . jer. . . . psal. . . . . . the meaus of renovation . psal. . john . . cor. . . rev. . . mat. . . psalm . . . . . gen. . . psal. . . job . . cor. . . psalm . . mark. . . psalm . . gal. . . colos. . . psalm . . . psalm . . psalm . . rom. . . luke . . cor. . . ezek. . . prov. . . cor. . . matth. . . the parliaments x. commandements. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason .f. [ ]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p thomason .f. [ ] estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; : f [ ]) the parliaments x. commandements. elsynge, henry, - , attributed name. sheet ([ ] p.) s.n., [london : ] signed at end: h el., i.e. henry elsynge?. a satire on pariament in the form of parodies of the ten commandments, the lord's prayer, and the apostles' creed. imprint from wing. annotation on thomason copy: "jan: . ". reproduction of the original in the british library. eng england and wales. -- parliament -- humor -- early works to . lord's prayer -- parodies, imitations, etc. -- early works to . ten commandments -- parodies, imitations, etc. -- early works to . apostles' creed -- parodies, imitations, etc. -- early works to . political satire, english -- early works to . great britain -- history -- civil war, - -- early works to . a r (thomason .f. [ ]). civilwar no the parliaments x. commandements. [elsynge, henry] d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the parliaments x. commandements . i. thou shalt have no other gods but us ther lords and commons ass-embled at westminster . ii. thou shalt not make any adresses to the king , nor yeeld obedience to any of his commands ; neither shalt thou weare any image either of him or his posterity ; thou shalt not bow down unto him , nor worship him , for wee are jealou● gods , and will visite such sinnes unto the third and fourth generation of them that hate us , and will not observe our votes , orders and ordinances . iii. thou shalt not take the names of us , your gods in vaine , for we cannot hold you guiltless that take our names in vaine . iiii. remember that thou keep holy the fast-day , for that is our sabbath ; in it thou shalt doe no manner of work , for we have blessed that day , and hallowed it . v. thou shalt neither yeeld honor nor obedience to the king ( thy countrie ; father ) or thy naturall father or mother , so wee will make thy dayes long , in the lands which we shall take from the ungodly and wicked ones , to bestow upon thee . vi . thou shalt remove the wicked one from his throne , and his posterity from off the face of the earth . vii . thou shalt edify the sisters , and abundantly increase and multiply the saints . viii . thou shalt get all thou canst ; part from nothing : doe no right , take no rong , neither pay any debts . ix . thou shalt be a witness for us , against whomsoever we judge to be wicked , that ●o we may cut them off , that the saints may enjoy abundance of all things . x. thou shalt enjoy thy neighbours house , his wife , his servant , his maid , his oxe , or his asse , or any thing that belongs unto him ; provided he be first voted ( by us ) to be a wicked or ungodly person . all these commandements wee require you , and every of you with all diligence to observe ; and we your lords and gods will incline your hearts to keep the same . the parliaments pater noster . our fathers , which think your houses of parliament to be heaven ; you would be honoured as gods , because charles his kingdome is come unto you ; your wills must be done on earth , as unto the god of heaven ; you have gotten the day , and dispose of our daily bread ; you will not forgive any , neither must you look to be forgiven ; you lead us into rebellion and all other mischiefs , but cannot deliver us from evil . yours is the kingdom , the power and glory , parliament everlasting . amen . the articles of their faith . i beleeve in cromwell , the father of all schisme , sedition , heresy and rebellion , and in his onely son ireton , our saviour , begotten by the spirit in a hole , borne of a winching mare , suffered under a house of office at brainford , he deserves to be drawn , hang'd and quartered , and to remain unburied ; for he descended into hull , the third day he rose up in rebellion against his king , and now sitteth on the right hand of the gods at westminster ; he beleeves there is no holy ghost , nor catholique church , nor forgiveness of sins , but the communion of the sisters , the resurrection of his members , and parliament everlasting . amen . ordered , that these new commandements , pater noster , and creed be read in all parish churches , and congregations , throughout england and wales . he●… ▪ of the morality of the fourth commandement as still in force to binde christians delivered by way of answer to the translator of doctor prideaux his lecture, concerning the doctrine of the sabbath ... / written by william twisse ... twisse, william, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) of the morality of the fourth commandement as still in force to binde christians delivered by way of answer to the translator of doctor prideaux his lecture, concerning the doctrine of the sabbath ... / written by william twisse ... twisse, william, ?- . lake, arthur, - . theses de sabbato. [ ], , [ ] p. printed by e.g. for iohn rothwell and are to be sold at his shop ..., london : . published later as: the christian sabbath defended. . errata: p. [ ] at end. reproduction of original in union theological seminary library, new york. "doctor lake, bishop of bath and wells, theses de sabbato": p. [ ]-[ ] at end. marginal notes. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to 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number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prideaux, john, - . -- doctrine of the sabbath. ten commandments -- sabbath. sabbath -- early works to . sunday -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion of the morality of the fourth commandement , as still in force to binde christians delivered by way of answer to the translator of doctor prideaux his lecture , concerning the doctrine of the sabbath . divided into two parts . an answer to the prefacer , . a consideration of d. prideaux , his lecture . written by william twisse d. d. and pastor of newbury . exod. . . remember the sabbath day to keepe it holy . mat. . . thinke not that i am come to destroy the law or the prophets i am not come to destroy , but to fulfill . verse for verily i say unto you , till heaven , and earth passe , one jot , or one tittle shall in no wise passe from the law , till all be fulfilled . verse whosoever therefore shall breake one of these least commandements , and shall teach men so , he shall be called the least in the kingdome of heaven . london , printed by e. g. for iohn rothwell and are to be sold at his shop , at the signe of the sunne in pauls-church-yard , . the contents of the chiefe matters handled herein . in the answer to the prefacer . section . . . the ancients are alleadged in vaine to oppose the institution of the sabbath , as from the beginning . section . . the untruth of the praefacers legends concerning peter bruis , fulco , and eustathius and others , discovered . section . . calvin abused by the prefacer , and misconstrued . . what credite barclay deserves , relating a consultation of calvin , about transferring the sabbath to the thursday . . of the force of apostolicall example . section . . the vanity of the prefacers pretence , in saying catarinus opposed tostatus with ill successe , while he maintained the institution of the sabbath from the creation . it is made apparant , that his successe was far beyond that of tostatus . . whether adam fell the first day wherein he was created . . pererius his arguments for the negative . sect. . . doctor willet his arguments for the affirmative . sect. . . pererius his reasons against the institution of the sabbath from the creation , answered . . two digressions in answer to rivetus in two particular . . by way of reply upon his answer to walaeus his arguments , justifying the moraltty of one day in seven . . to his arguments opposing the morality of one day in seven to be consecrated to the lord. section . . a consideration of walaeus his discourse in answer to those , who conceave the institution of the lords day , to have beene ordered by christ himselfe . . an examination of that phrase of some of our davines , affirming the ancients to have changed the iewes sabbath unto the lords day for a probable cause : wherein it is shewed that the cause hereof was more then probable . section . . an examination of chemnitius his discourse , concerning the authority of the lords day . . a reply upon doctor rivets answer to master perkins his arguments standing for the divine authority of the lords day . . that the lords day , and the lords supper are so called in the same notion . . affirmed by doctor andrewes , perkins , thysius . . justified by good reason . section . . . a briefe of the arguments on each side for every point . . as touching the originall institution of the sabbath . . as touching the morality of one day in seven to be consecrated to gods solemne worship . . as touching the authority of the celebration of the lords day , and the immutability thereof . . the prefacer , and m. rogers opposing d. bownde are shewed in every particular to oppose d. andrewes . in the consideration of d. prideaux his lecture . . how far light of nature doth direct , as touching the time which ought to be set apart for gods solemne service . section . . reasons why the creator should prescribe the proportion of time to be consecrated unto himselfe . section . & . . how far light of nature doth direct as touching the particularity of the day under the proportion of one in seven , sect. the same . section . & . . that enosh with his holy company apparting themselves from others , had a set time for divine worship . section . . that it becomes not us to affect liberty to designe the day for the sabbath . section . the danger of leaving it to man to make choyse of the day . section . . . that the clebration of the lords day is of divine institution , and how far justified by the old testament , and particularly by the fourth commandement . section . . that it is nothing strange , the lords day should be called by the name of the sabbath . section . . sensuall pleasures are cleanly caried under the title of recreation . section . the preface . i have now a long time taken notice of much difference and contention about the morality of the fourth commandement , but i never gave my selfe to looke into the bottome of it till now . i ever conceived it for the substance to be morall ; otherwise , what should it make among the ten commandements , which all account the law morall , in distinction both from the law judiciall , and the law ceremoniall given by moses unto the jewes . these ten commandements the lord spake from the top of mount sina , in the hearing of all the people ; and by way of preparation to so notable a service , as to meet with god , and to heare him speake unto them , two dayes were given them to sanctifie themselves and to wash their cloathes ; that they might be ready on the third day : for the third day the lord would come downe on mount sina . and so it came to passe . for when moses brought forth the people out of the campe to meet with god , and they stood at the nether part of the mount : mount sina was altogether on a smoake , because the lord descended upon it in fire : and the smoake thereof ascended as the smoake of a furnace , and the whole mount quaked greatly . and all the people saw the thundrings and the lightnings , and the noise of the trumpet , and the mountaine smoaking : and when the people saw it , they removed and stood a farre off . in such heavenly state was this law delivered , and remember the sabbath day to keep it holy , amongst the rest , without all example of the like , in all the generations that went before . and the lord thought it sit , to mind them hereof by his servant moses : aske now of the dayes that are past , which were before thee , since the day that god created man upon the earth , and aske from the one side of heaven unto the other , whether there hath been any such thing as this great thing is , or hath been heard like it . did ever people heare the voice of god speaking out of the midst of the fire , as thou hast heard , and live . out of heaven he made thee to heare his voice , that he might instruct thee ; and upon the earth he shewed thee his great fire , and thou heardst his words out of the midst of the fire : and because he loved thy fathers , therefore he chose their seed after them . and in his last blessing upon the people , when now he was going out of the world , moses , as a king , putteth them in mind of this , saying : the lord came from sinai , and rose up from seir unto them , he shined forth from mount paran , and he came with ten thousands of saints : from his right hand went a fiery law for them . yea , he loved the people : all his saints are in thy hands , and they sate downe at thy feet ; every one shall receive of thy words . moses commanded a law , even the inheritance of the congregation of jacob. and he was king in jeshurun , when the heads of the people , and the tribes of israel were gathered together . it is true , there is an hole pickt in the fourth commandement , concerning the sanctifying of the sabbath ; as if that among all the rest , were not morall , but ceremoniall . yet this honour it hath from god , that immediatly after the creation , the lord resting on the seventh day from his works , therefore he blessed the seventh day and sanctified it . and therefore doctor andrewes , ere he died bishop of winchester , in his patterne of catecheticall doctrine ( i commonly cite it under his name , because it is commonly received to bee his ) and as i have heard upon divers good grounds , treating upon this commandement ; and having proposed this question ; but is not the sabbath a ceremony , and so abrogated by christ ? makes answer to it in this manner , doe as christ did in the cause of divorce ; look whether it were so from the beginning ; now the beginning of the sabbath was in paradise , before there was any sinne , and so before there needed any saviour , and so before there was any ceremony or figure of a saviour . and if they say , it prefigured the rest that we shall have from our sinnes in christ , we grant it , and therefore the day is changed , but no ceremony proved . and yet we are not ignorant , how papists have practised to raze the second commandement also out of the law given on mount sina , as if that also were out of date , being ( as they conceive ) but of a positive nature at first , so little evidence doe they finde for it by the light of nature ; and now the world is growne so wise , that they know how to worship god by images , without committing any idolatry at all ; though this mystery of religious state is not thought fit to be communicated unto the vulgar . but doe we not all acknowledge the light of nature to be much corrupted since the fall of adam ? how much more our judgement of morall things ; wherein aristotle confesseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , demonstration is not to be expected , only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion . and if way be given to mens wanton wils for the gratisying of corrupt affections , more breaches than these are like to be made in the decalogue . i have heard that cardinall cusanus undertooke to justifie the sin of sodome . sure i am , amongst the lacedemonians wives were common : and brennus that ancient invader of other nations made profession , that he knew no other law of nature but this , that the weaker should be in subjection to the stronger ; like as king pyrrhus , in his death-bed , being demanded , who should succeed him in the kingdom , made answer , even he whose sword is the longest . carneades i thinke was the man , who having on a day made a singular speech in commendation of justice ; afterwards discoursed as eloquently to the contrary , shewing that there was no justice at all by the law of nature ; every naturall thing seeking to maintaine it selfe by the destruction of others . so the fire maintaines itselfe by the combustion of each combustible thing whereunto it approacheth ; and the water overflowes all naturally , and beats downe all dammes , it can , to make roome for it selfe . and the greatest beasts maintain themselves by preying on those that have no power to resist them . the more cause have wee to blesse god for giving us the law morall in writing , which grew so miserably defaced in the hearts of men . and that herein the sanctifying of the sabbath is mentioned among the rest , this hath ever satisfied mee , and assured that the substance thereof is morall ; and that accordingly wee ought to inure our selves to the sanctification of the sabbath , though naturally we find in our selves no greater reluctation to any commandement than to this : pardon me if i judge of others by my selfe in this particular . nay , upon this very consideration have we not the more cause to strive against this intestine corruption of ours ? his majesty is much delighted in hunting ; it is a recreation mixt with manly exercise , well becomming a king ; but i he are he never useth to hunt on the lords day . and so much the rather should the lords sabbaths be deare unto us , because the goodnesse and mercy of god appeares no where more , than in giving us his sabbaths ; calling upon us thereby to rest from the world unto him ( and god knowes , a christian soule finds no rest any where but in him ) and to walke with him in holy meditation , as he is pleased to walk in the midst of us , as a the holy one of israel : so to draw us away from worldly cares and pleasures , to the entertaining of heavenly and holy cares , to enrich our selves with the knowledge of god , and to recreate our soules in the lord , as hee solaceth himselfe in us , according to that , hee tooke his solace in the compasse of the earth , and his delight was in the children of men . on the lords day it is , that in speciall sort we christians take hold of that holy cōmunion , which god in great mercy in his son jesus christ vouchsafeth unto us with himselfe , speaking unto us as from heaven in his holy word , and giving us liberty to speak unto him . the lord pitcheth his tabernacle amongst us here on earth , and we are as it were taken up into the mount of god , there to be transfigured before him . when the lord appeared unto jacob in a vision by night , when he fled from his brother esau , and he saw a ladder erected between heaven and earth , and the lord on the top of it , the angels ascending and descending by it ; when he awoke , how dreadfull ( saith he ) is this place ; the lord was here , and i was not a ware ; surely it is no other than the house of god , and the gate of heaven . and are not our temples the houses of god ? are they not the very gates of heaven ? in our solemne assemblies is not aladder erected betweene earth and heaven ? is not the lord on the top of it , and are not we humbled at his feet to heare his word ? the gracious instructions which we receive from him , are they not as so many angels descending unto us ; the gracious motions that arise in our hearts , upon meditation of his word , of thankesgiving to him , of rejoycing in him yea , of sorrowing for our sins , are they not as so many angels ascending to him ? our teares have a double motion , one naturall , downwards , another spiritual , upwards , for the lord puts them into his bottels : the hairs of our head are numbred , how much more the sighes of our heart , and groanes of our spirit ? and have we not great cause to inure our selves betimes thus to sabbatize with god , as he sabbatizeth with us ? that we may be the fitter to keepe our eternall sabbath with him : ( for so is our eternall happinesse represented unto us ) in the enjoying of him for ever , and being filled with his glory ; which austin calls a sabbatum maximum , our greatest sabbath ; and b plenitudo sabbati ; and to that purpose casts his eye upon that sabbatum sabbatorum , sabbath of sabbaths , revel . . for when christ hath put downe all rule , and all authority and power , then shall he deliver up the kingdome to god , even the father , and god shall be all in all . yet i willingly confesse , that in my observation , two things there are , which seeme to be of great moment , in opposition to the morality of the fourth commandement : . the change of the day . . the generall opinion of the fathers pronouncing in an indefinit manner the fourth commandement to be ceremoniall . yet notwithstanding , the registring of it in the decalogue , which is generally accompted the law morall , i say , this consideration hath even prevailed more with mee , to accompt the substance thereof morall . neverthelesse for the honour i owe , and respect i beare to antiquity , i have endevoured to understand the antients aright , and to enquire in what respect they accompted it ceremoniall . for to my understanding , the sanctification of the rest , or the service of the day , especially unto us christians is meerely morall . but as concerning the rest it selfe , it may be , some ceremoniality may be found therein , especially considered in conjunction with the time appointed for the worship and service of god. and herein i thanke god , i have found good satisfaction unto my selfe , at last ; how i shall satisfie others i know not . and when sometimes i had waded thorow the epistle to the romans unto the fourteenth chapter ; there occasion was given me to consider further of this controversie , so farre , as a few dayes would give libertie to provide my next sermon : and therein i made use of hospinian , and of pererius , and no more as i remember ; but in pererius i came acquainted with tostatus his arguments , directed against the ancient institution of the sabbath from the creation , which till then i imagined had been generally received without contradiction ; according to that which the story of genesis at first sight seemes to commend unto us . and by this occasion my mind working hereupon in my meditations , i thought fit , for opening a way , to the better clearing of the truth , to distinguish three things , in subordination , the latter to the former . . the first was a time in generall to be set apart for gods service . . the second was the proportion of this time . . the third , the particularity of the day according to the specified proportion . . the first seemed tome of necessary duty by the very light of nature , to as many as know god , and acknowledge him to be their creator : and this i tooke , and doe take to be the highest degree of morality in this precept , and herein hitherto i have found no opposition . . as touching the second , by light of nature we are somewhat to seeke , as whether one day in a weeke or more ; or one day in a month or more ; or one day in a yeare or more , ought to be set apart for the solemne worship and service of god. so that herein it is fit we should expect direction from god , the lord of the sabbath . . because the service of the day is his , and it seemes fit he should cut out what proportion of time he thinkes convenient . . for the maintenance of uniformitie therein ; and lest otherwise there might be as many divisions hereabouts , as there are churches in the world , and contentions also consequently , each standing for their owne election . for reason of a conjecturall nature is very various , and therein commonly affection beares the greatest sway , and drawes the judgement to comply with it . but when god hath determined a certaine proportion of time , it may be we shall find great congruitie therein , even to naturall reason , and farre more than in any other . d. field , as master broad reports , professeth , that to one who knowes the story of the creation , it is evident by light of nature , that one day in seven is to be consecrated to gods service . and azorius the jesuit in his morall institutions acknowledgeth that it is most agreeable to reason , that after six work dayes , one day should be consecrated to divine worship . the least division of dayes is into a weeke , the next greater division is into a month , the next into a yeare . now by light of nature it seemes farre more reasonable , that one day in seven should be imployed in gods service , than one day in a moneth . and if a seventh part of our time be to be consecrated unto god , better a seventh day , than a seventh part of every day , because the worldly occupations of each of those dayes , must needs cause miserable distraction . thus reason may discourse in probable manner , when god hath gone before us to open a way unto us . certainly , when god hath once determined the proportion of time , it is so farre from being accounted morall , as perpetuall , and still to hold , untill god himselfe shall alter it . . as for the particularity of the day according to the forenamed proportion ; therein we should be farre more to seeke , were wee left unto our selves ; time consisting in a continuall flux and succession , one part afore , and another after . as namely , supposing one day in seven is to be consecrated to gods service ; yet wee shall still be to seeke , which day of the seven is to be set apart for an holy use . and no marvell ; for in it selfe it is nothing materiall . for a proportion of service being required within a certaine compasse , so it be done within that compasse , every master rests satisfied with his servants worke . but as for difference in the proportion , every one accounts that a matter of great moment . god himselfe acknowledgeth this ; therefore to whom he gives but little , at their hands he expects but little ; to whom hee gives much , of them he expects much , as our saviour teacheth . and saint john exhorts christians so to carry themselves in the lords service , that they may receive a full reward . yet both for our assurance that our service shall be acceptable with god ( for of jeroboam the son of nebat who made israel to sin , we reade , that hee offered upon the altar which he had made in bethel the fifteenth day of the eighth month , even in the month which he had devised of his owne heart , which latter clause undoubtedly is added by way of exprobration ) as also to prevent divisions by reason of different opinions thereabouts , and as different courses therin ; it is fit that herein we should wait for the lords direction , and designation of the particular day . and even this also was so ordered by god himselfe , and that in great congruitie , as appeares to as many , as are acquainted with the story of the creation . for the lord having dispatched all his workes in six dayes , and resting on the seventh , commanded man to imitate him . for in this respect it was , that at the first the lord blessed the seventh day and sanctified it : and some thousand of yeares after gives this reason , why after six dayes of labour , the seventh being the sabbath of the lord our god , no manner of worke should be done therein : which being once thus ordered by the lord of the sabbath , it must be in force of perpetuall observation , as a requisite determination of the morality of this law ; and not of an alterable nature , save only by the same authority whereby it was ordained . now to my understanding , by the fourth commandement it is cleare : first , that god commanded some time to bee set apart , and sanctified unto his service . secondly , that the proportion of this time he hath defined to be one day in seven . thirdly , that the particular day under this proportion was designed to be the seventh , and that unto the iews in correspondencie to the seventh day from the first creation , where in god commanded them to rest from all their workes , like as on that day the lord rested from his works . and i thinke , there is no question amongst christians , but that all this ought to be religiously observed by the people of god , untill the lord himselfe manifest his pleasure for alteration , and no farther , in any particular , than god shall manifest his pleasure for alteration . as for example . first for the time , then for the rest , lastly , for the service of the day itselfe . first , if god hath not manifested his will for any alteration , of setting apart some time for divine service ; we must still continue to set some time apart for divine service . likewise , if god hath not manifested his pleasure , to have the proportion of time altered , which hath bin originally allotted unto his service ; we must not presume to allow a lesse proportion of time for his service , than hath been formerly prescribed by him . only both gomarus and rivet concur in this , that we may allow more ; and that in reason , it is sit now under the gospell to allow more time for gods service , rather than lesse , in comparison to that which he would have allowed him under the law. and as for the particularity of the day , if god hath manifested his pleasure to have it altered , it must be altered , ( as in case it appeare to have been ceremoniall , in respect of the rest commanded thereon ) and another in the seven substituted in the place thereof ; and that according to gods direction , and not otherwise . secondly , so as touching the rest of the day commanded upon mount sinaunto the jewes ( not so unto adam upon the creation ; but onely wee reade that god blessed the seventh day and sanctified it , which sanctification yet on mans part drawes a rest with it ) if there be found a just distinction betweene a rest morall , ( so far forth as the sanctification of the day requireth ) and a rest ceremonial , of a more rigorous nature , and that prefiguring something in christ ; it will follow herehence that the rest morall still continueth , together with the sanctification of the day , as much as ever , and that the rigorous rest must fall and be abolished . thirdly , so in the last place , as touching the service of the day ; whatsoever was prescribed unto the jewes thereon as ceremoniall , is at end ; as namely the sabbath sacrifice which doubled the daily sacrifice . only the publique ministery of the word and prayer , as morall , still continueth , together with our sacramentall ceremonies which christ hath given unto his church , baptisme and the lords supper ; and therefore the lords day was called by the ancients the day of light , in reference unto baptisme , baptisme being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illumination , the first worke of grace , and the day of bread , in reference to the lords supper . now all this i hope to make appeare , before i give over this taske which i have taken in hand . and i was the more confirmed in my meditations , when i heard by one of my auditors , a divine , that in this doctrine of mine concerning the sabbath , as touching the substance of that which was delivered by me , i nothing differed from the opinion of d. prideaux , whose discourse on that argument , at that time i had not been acquainted with . but since i finde that sect. . of that his lecture , he professeth that the jewish rest cannot stand with our christian libertie ; i say so too , and withall endevour to give evidence for the abrogation thereof . further , the same reverend doctor professeth , that we only are so farre to abstaine from worke , as it is an impediment to the performance of such duties as are then commanded . i am not only of his opinion herein , but withall desire no more than this to be granted for the maintenance of the morall rest of the fourth commandement . but i have observed some to deny any thing in the iewish sabbath to have been ceremoniall , yet will not have that fourth commandement morall , but positive rather , as touching both the observation of one day in seven , and as touching the particularity of the day . and therefore they deny it to be morall , because it hath not evidence by light of nature . but was it evident to the jewes by light of nature , that the god of their fathers , abraham , isaac , and jacob , and that brought them out of the land of aegypt , was the true god of the world , and that therefore they ought to have no other gods but him ? is it evident by the light of nature that god is not to be worshipped by an image ? or if naturall evidence hereof faile us in this state of corrupt nature wherein we are , shall these lawes be denied to be the morall law of god ? yet i nothing doubt but the proportion of time allowed for gods service , much more the particularity of the day appointed thereunto , is alterable at the pleasure of god. and ceremonials , i confesse , are in such a sense positive , or rather more than positive ; namely , such as not only may , but must like shadowes fly away when the body of them comes in place . and yet i find that cajetan in this point confounds ceremoniall with positive ; though i think he would not call it ceremoniall , unlesse he conceived , that this which he cals positive , had some ceremoniality in it . but their reason whereupon they deny the ceremoniality of it , in my judgment is not sufficient . . because they ground it upon a supposition very questionable , namely , that the sabbath was instituted before the fall , which some deny , and that with very great probability in my judgment . . their consequence is not good . for though it were no ceremony at the first ; yet others say it might be afterwards , and give instance in the rain-bow , which though in course of nature extant before , yet was not a signe till after the flood : and though i know some who would not admit of this instance , yet the thesis seemes very possible ; and clearely of such a condition was matrimony , ordained without all question before the fall . . what is that which they say is not ceremoniall ? is it the service of the day in the sanctifying of it ? none that i know , maintains that to be necessarily ceremoniall . or is it the rest of the day ? observe well , and you shal find no rest expresly commanded at the first , but only it is signified , that god dedicated it to his service ; which yet , i confesse willingly , draws after it a rest from all works opposite or impedimentall to the sanctification of it . . thus they take little care to satisfie the fathers , who generally concurre in acknowledging the ceremoniality of it . and we are too weak in these dayes , to beare up an opinion in flat contradiction to the ancients , and to keepe our selves blamelesse . yet doctor andrews ( bishop of winchester , ere hee died ) in his pattern of catechetical doctrine professeth against the ceremoniality of it ; but so as acknowledging it to prefigure the rest we shall have from our sins in christ , and that therefore the day is changed , though ( as he thinks ) the ceremony not thereby proved . yet pag. . having proposed such a question , whether we must observe the sabbath as the jewes did , not to kindle a fire , nor to dresse any meat on that day , answereth thus ; we say no ; for this was but ceremoniall , and belonged only unto them . . upon this ground ( to wit , upon the denying of the ceremoniality of the particular day ) they will hardly be able to justifie the abrogation of it . for albeit , they find some ground for observation of the lords day , yet no ground at all for the abrogation of the seventh . and that which is only positive , must still continue , till it be abrogated by as good authority , as whereby it was made . . and wee find the practise of the church for the observation of both some hundreds of yeares continued . . and it seemes congruous to reason in the judgement of those , who oppose both the institution of it forthwith after the creation , and the morality of one day in seven , that wee should consecrate to gods service rather more dayes than fewer . and surely to discover as good ground , for ●●servation of the lords day now , as for observation of the seventh formerly , is the greatest difficulty that i find in this argument , if not insuperable ; whereof yet wee shall find our selves in greater measure eased , if we can shew manifest evidence for the abrogation of the seventh , which was sabbaticall to the jewes . now first , this is clearly performed by acknowledgeing the ceremoniality of it , which yet i doe not affect should be acknowledged without proofe . secondly , thus also the fathers shall fairely be satisfied . thirdly , and the introduction of the lords day in the place therof advanced . fourthly , especially if the ceremoniality be so cleared , as plainly to manifest , that the body thereof was christ , which is a very hard taske to performe of all other ceremonies , yea , of all other sabbaths or any other sabbath save of the weekely sabbath . but of all these , to wit : . of the originall institution of it . . of the morality of one day in seven , as perpetually to be observed . . of the authority of the lords day , introduced into the place of the seventh , by more than ecclesiasticall or humane constitution , we shall speak more by occasion of the severall passages in this discourse , which comes to be examined , so to make way to enquire about the sanctification of the lords day , whether in opposition as much to worldly sports and pastimes ( or more rather ) as to the works of our calling . for to the consideration hereof we are now driven ; it being now held that they who speak or write against such sports and pastimes upon the lords day , our christian sabbath , doe oppose truth . now whether we do oppose truth in standing for the sanctification of the lords day , and maintaining these pastimes specified to be an impediment thereunto ; we desire to commend our selves to the judgement of every christian conscience , upon consideration of our reasons herein represented . our savior commands us to give unto caesar that which is caesars , and unto god the things that are gods ; and wee hold our selves bound to hearken unto his voice , as we hope to be saved by his grace . and because in some cases it may bee doubtfull , what belongs unto caesar , and what belongs unto god , by reason of the darknesse of our understanding , and weaknesse of our judgement ; it behooves us so much the more to labour in the investigation of this difference , and carefully looke unto it , that under colour of giving unto caesar , that which is caesars , we doe not give unto caesar that which is not caesars , and not give unto god that which is gods : and under colour of giving unto god that which is gods , we doe not give unto god that which is not gods , and not give unto caesar that which is caesars . and albeit d. prideaux his lecture was neither delivered ( as i am perswaded ) by word of mouth , nor afterwards set forth in print to strengthen so sharpe proceedings against the ministers of god as now are in course ; yet seeing it hath been of late translated and published in english , with a preface , to the justifying of the same proceedings , even then ( as it seemes ) intended ; and that neither according to any law or canon that we know of ; therefore i am driven , ( who otherwise , i am verily perswaded , should never have set hand unto this worke , but left it unto others , who are better versed in practicall and pastorall divinity than my selfe ) to give my self to the examination , both of the preface , and of the booke it selfe : for we labour , as it were , for life under the burthen of it ; and this is set forth , as it seemes , to promote our condemnation . the doctrine of the sabbath delivered in the act at oxenford , anno . by d. prideaux , his majesties professor in divinity in that universitie . and now translated into english for the benefit of the common people , marke . . the sabbath was made for man , not man for the sabbath . together with an examination thereof . the preface of the translator to the christian reader . of all the controversies which have exercised the church of christ , there is none more ancient than that of the sabbath . so ancient , that it tooke beginning even in the infancie of the church , and grew up with it . for as we reade in the acts , there rose up certaine of the sect of the pharises which beleeved , saying , that it was needfull to circumcise the people , and to command them to keep the law of moses , whereof the sabbath was a part : which in the generall , as the apostles laboured to suppresse in the first generall councell holden in jerusalem : . so did saint paul ( upon occasion of whose ministry this controversie first began ) endevour what he could against this particular ; sharply reproving those , which allowed yet the iewes sabbath , or observed dayes , and months , and times , as if he had bestowed his labour in vaine upon them . but more particularly in his epistle to the colossians , let no man judge you in respect of an holy day , or of the new moone , or of the sabbath dayes , which were a shadow of things to come , but the body was of christ . both which expressions of saint paul are in this following discourse produced to this very purpose . yet notwithstanding all this care , both generally of the apostles , and more especially of saint paul to suppresse this errour , it grew up still and had its patrons and abettors . . ebion and cerinthus , two of the wretchedest heretiques of the primitive times , and after them apollinaris , are said to countenance and defend it , which doubtlesse made the ancient fathers declare themselves fully in it , as a dangerous point : which seemed to confirme the jewes in their incredulity , and might occasion others to make question of our saviours comming in the flesh . . hence was it that irenaeus , iustin martyr , tertullian and eusebius , men of renowne for learning in the primitive times ( three of which are cited in the text of this following discourse , and the fourth quoted in the margin ) affirme for certaine , that never any of the patriarches before moses law did observe the sabbath : which questionlesse they must have done , had that law been moral , and dictated by nature , as now some teach us . . afterwards by the opposition made by epiphanius , in his confutation of the herefies of the ebionites ; and by the resolutions of theodoret on the . of ezech. procopius gazaeus on the . of gen. by damascen , and our venerable bede , ( which two last are here also cited , sect. . ) concurring with the former fathers , all talke and observation of the jewish sabbath vanished utterly ; and the lords day which had from the apostles times been instituted by the church , in the place thereof , was hallowed without any rivall . . nor do i find but that all superstitious fancies about that day , were as wholly abrogated as the day it selfe . save that s. gregory tels us , how some in rome were so superstitious in this kind , that they would neither work upon the saturday , no nor so much as wash upon the sunday . exam. i observe in the title first , that the translator professeth , he hath performed his part , for the benefit of the common people . i doe not envie them that benefit , if it be a benefit : but if it be not so , but prove contrary , i shall grieve rather . no doubt the translator thinks he hath an advantage thereby , so did rabshakeh , when he refused to speak in the aramites language , but chose rather to speake in the jewes tongue in the audience of the people that were on the wall ; that if they did not harken unto him , they might eat their owne dung , and drink their own pisse , with the rest . what will bee the condition of some of them who doe not hearken to this praefacer ; i know not , but according to my poore judgement , my opinion is , that as many as hearken to this praefacer , if christs comming shall bee on his owne day as austin hoped , it would bee ( and what day more likely in all probabilitie ? ) and at his comming on the lords day he should take them in their sports , their owne hearts would misgive them , that their comfort should bee as little as that the orator threatned unto the jewes upon the wall , in case they did not hearken unto him . in a book printed not long ago i hear , there is alleaged a passage of one of the “ fathers , for the free use of scripture by all sorts of the vulgar people ; and it is translated also into english , belike , for the benefit of the common people , but in a second edition the greeke sentence is “ said to be reteined , but the english translation quite omitted . did the author report of gratifying the people thus , and quench his care of providing for their benefit ? this observation is none of mine , but accidentally brought unto my hands by one of some qualitie , by occasion of mutuall communication betweene us . but since , i heare the author hath made amends for that another way . for having in the first edition professed , that popish errours are not damnable in themselves , which with what respect it should bee delivered for the benefit of the common people , amongst protestants , i know not ; in the second edition it is corrected thus , popish errours are not damnable in the issue . but where corrected ? not in the text , ( that continuing the same still , that such errours are not damnable in themselves ) but among the errata at the end of the booke , although the author was warned of the strangenesse of that assertion ( as i heare ) and that in contradiction to the doctrine of the bishop of canterbury in his treatise of councels , professing that the papists withholding the cup from the * people , is a damnable errour . here is brave jugling in the text to comply with some , and in the errata , to provide against afterclaps for himselfe , and to comply with others , and betray deep dissimulation in both , enough to make some man ( when such courses are discovered ) to be abhorred of al. but toproceed , the translator doth not say , he hath performed this taske fot the benefit of himselfe , yet he plainly deales upon an advantagious argument . but if his majestie shall be pleased out of his gracious disposition ( whereof he hath given many remarkable documents ) to vouch safe to receive information concerning the honor of the lords day , in way of a just and necessary apologie , which wee are driven to make , i trust ( through gods goodnesse ( in whose hands are the hearts of kings ) it shall bee neither advantagious to him , nor disadvantagious to us ; and his majestie may perhaps bee found to absolve us in the court of his owne conscience . but what is that benefit of the common people , whereof this translator is so zealous ? i guesse it is in freeing them from superstition ; and that hereafter they may not bee so peevishly foolish , as out of any cabalismes of conscience , to forbeare their may-games ; and usuall dancings on the lords day ; yet some , and they no small ones , as i have heard , do professe them no otherwise to be allowed then as they may be done to the praise and glory of god. which calls to my remembrance what a scotchman sometimes said , as he was going in one of london streets , and spying one of his acquaintance on the other side : for calling him aloud by his name ; o sir , saith he , when shall we meet at a taverne , to give god thanks for our deliverance out of the i le de re ? but how comes that to bee accounted superstitious , which all the bishops of the land , and the whole kingdome accounts the prophanation of the sabbath , not to speake of particular bishops , though as great for learning and place , as bishop andrewes , who in his patterne of catecheticall doctrine , tells us of some , who on the lords day , vacant nugis , spectaoulis , theatris , choreis , and approves the stiling of such a sabbath , sabbatū aurei vit uli , the sabbath of the golden calf ; i make bold to translate it for the benefit of the cōmon people ; and b. downham bestowes the like denomination upon such a sabbath . bishop andrewes over and above cites austin for the like saying , but that is more then any quotation of his doth make good , for ought i find hitherunto . but whatshould i alleage one or two doctors opinions hereupon though never so great , when an whole kingdome stands for the same in my judgement , even the kingdome of england , as may appeare by the act of parliament . caroli , concerning the sabbath . the introduction there unto , manifesteth three grounds whereupon they proceed to make that act. that there is nothing more acceptable to god , then his holy worship and service . that the due sanctification of the lords day , is a great part of gods holy woship and service . that men are very prone to prophane it . now to prevent this prophanation of the sabbath , many things are there prohibited ; and one amongst the rest is this , that none shall come forth out of his own parish about any sports or pastimes ; whence i conclude , that to come out of a mans parish on the lords day , about any sports or pastimes is to prophane the sabbath . for to prevent the prophanation of our christian sabbath and to maintaine the sanctification thereof is this law made . now to come out of a mans owne parish about what businesse soever , no wise man will say that it is to prophane the sabbath ; but according to the nature of the businesse , whereabout hee comes forth of his owne parish , so shall hee bee found , either to prophane the sabbath , or not to prophane it . as for example , for a man to come forth of his owne parish to heare a sermon , no man i thinke , will say , that it is to prophane the sabbath . in like manner , to come forth of his owne parish , into an other parish to fetch a physitian or surgeon in case of necessitie , no man will say that this is to prophane the sabbath , because the businesse about which hee comes is not to prophane the sabbath . but for a man to come out of his own parish to buy or sell , to trade or traffique , no necessitie urging thereunto , this is to prophane the sabbath ; because in such sort to trade on the sabbath day , is to prophane the sabbath . in like sort , for a man to come out of his owne parish about any sports or pastimes , is therefore to prophane the sabbath in the judgement of the parliament , because the keeping and performing of these sports and pastimes , is a manifest profanation of the sabbath in the judgement of the king and his parliament . now if all sports and pastimes on the lords day bee a prophanation of the lords day our christian sabbath ; it followeth that may-games and moricings , and dancings , at such times usuall , are also a manifest profanation of the sabbath . and herein wee speake , as i conceive , in his majesties meaning , assisted with the great councell of his kingdome , the lords spirituall and temporall , and the house of commons : and whosoever shall account it superstition to say so , shall therewithall charge his royall majestie , and all the lords both spirituall and temporall ; and in a word , the whole parliament with superstition . yet if it were onely the benefit of the common people , that this translator did intend , i for my part should bee content to suffer him to enjoy the honour of seeking the benefit of the people ; onely admonishing the people commited to my charge , to consider well whether there bee any such benefit to bee reaped thereby as is pretended . and seeing saint peter exhorts us to give diligence , that wee may bee found of christ in peace , when hee comes in flaming fire to render vengeance on all them that know not god , nor obey not the gospell of christ jesus : let every one examine himselfe , whether hee could bee content to bee taken dancing about a may-pole on the lords day , when the lord , even the lord of the sabbath shall come , and that to be found of him in this condition , were to bee found of him in peace . but seeing this translation , and especially the preface of this author tends to the promoting of the most rigorous censures against many ; it stands us upon to plead our owne cause , and to labour herein as for life : even in examination ofthe of the doctrine here delivered , that wee may finde upon how just ground it proceeds ; otherwise wee may bee justly condemned of all : and in the censures that passo upon us whether of excommunication , or suspension , or deprivation , finde none to plead our cause , or to commiserate us . the second thing i observe in this title , is the passage of scripture here mentioned , as justifying the doctrine here delivered out of mark. . . the sabbath was made for man , not man for the sabbath . now none of us makes question but that the sabbath was made for man : nay wee nothing doubt but that all the dayes of the weeke were made for man , that is , for the good of man , but the sabbath for the best good , not the basest good of man in following his worldly pleasures . the six dayes of the weeke are given us to labour in our ordinary callings , for the maintenance of ourlife temporall : but the seventh is sanctified by god , that is , dedicated to holy exercises in the service of god , and to inure us to recreate our selves and to delight in the lord ; that as his soule takes pleasure in us , so our soules might be accustomed to take pleasure in him ; and to make his sabbaths our delight , to consecrate them as glorious unto the lord. it is true , there is another end of the sabbath , and that was ut vires recolligeret , to recollect his strength which had been spent and wasted in the sixe dayes of labour ; whence it followes evidently , that when a man was hungry as the disciples were , when they plucked the eares of corne , they were not bound by any religion of the sabbath to abstaine from such a course , whereby a mans strength would become more and more weakned and impaired . not that these things were commanded on the sabbath day , but permitted ; as is often signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is lawfull ; and for good reason . for the sabbath being ordained to promote a mans bene esse , his well being ; and that in the best things it supposeth libertie to provide for his esse in case of necessitie ; lost otherwise he shall be found uncapable of those things that concerne his bene esse , his well being . for our nature wanting necessarie refreshment doth thereby many times become the more unfit for holy excerises , and to performe that dutie which god requires , and hath deserved at our hands . how were ionathans eyes enlightned upon the tasting of a little honey , sam. . . but this translator desires , as it seemes , from the generalitie of mans good to seale up an opinion in the minde of his readers , that the sabbath was made not onely for the service of god , and for the promoting of a man in the knowledge and feare of god , but for the furthering of his carnall pleasures also . but never was it knowne that our saviour justified any libertie to such courses on the sabbath : neither were any such things , as it seemes in course , in the dayes of the prophet amos , who reprehends them for saying , am. . . when will the sabbath be gone , that they might returne to their worldly courses ? rather they could wish their sun might stand still on that day , as sometimes it did in the dayes of ioshua , if libertie were given to sports , pastimes , and pleasures on that day : and it wvre wondrous strange that libertie should bee debarred them from kindling a fire to set forward the structure of the sanctuarie , made to this very end that the lord might dwell among them : and from so precious a worke as the embalming of the body of christ , the lord of the sabbath , and that at the very end of the day , if at that time they were not restrained from any sensuall course of recreation , according to the common fashion of the world . undoubtedly , howsoever it stands now with us christians ; in the dayes of our saviour , they that rested on their sabbath from embalming the body of christ , and that according to the appointment , which is as much as to say , according to the law of god ; surely they , by the same law of god were much more restrained from worldly pleasures , these standing far more in opposition to the sanctification of the lords sabbath , then the emblming of the body of the sonne of god , who was lord of the sabbath . and therefore this text is most unseasonably and impertinently alleaged by the translator to serve his turh , being farre more fit to crosse his purposes , then any way to promote them . so from the consideration of the title , i come to the preface . if the antiquitie of this controversie concerning the sabbath , were any thing materiall ; this praefacer were foundered at the first : for what if the sabbath bee a part of the law of moses ? was not the law of sanctifying the name of god , the law forbidding images , the law commanding them to have no other gods but him , that brought them out of the land of aegypt : the law commanding to honour parents , to abstaine from murther , adultery , theft , were not all these the law of moses ? is not the law of sanctifying the sabbath one of the tenne commandements delivered by god from mount sinai as well as the other nine ? and was it not kept in the arke as well as the rest ? circumcision was no law of moses , and therefore albeit it be said ioh. . . that moses gave unto them circumcision , yet forth with it is added , not because it is of moses , but of the fathers : so that moses rather confirmed it , then was the first giver of it . so that the law of moses in this place is to bee understood of the ceremoniall law , not of the morall law contained in the decalogue , and among these tenne commandements , that of the sabbath is one , and commended unto them in that state as none so much , remember the sabbath day to sanctifie it ; and not onely before moses , but before abraham and noah also , wee read , that the seventh day god rested from all the workes that hee had made , and that therefore god blessed the seventh day and sanctified it . of any minister or pastor in the church of england that maintaines us christians to be obliged to the observation and sanctification of the jewish sabbath , or of any sabbath that is a shadow of things to come , the body whereof is of christ , i never heard or read . yet for some hundred yeares in the primitive church , not the lords day onely , but the seventh day also was religiously observed , not by ebion and cerinthus onely , but by pious christians also , as baronius writeth and gomarus confesseth , and rivet also , that we are bound in conscience under the gospell , to allow for gods service a better proportion of time , than the jewes did under the law , rather than a worse . and further it is well knowne , that besides the weekely sabbath , there was variety of observation of times amongst the jewes , and divers of them called sabbaths also , as some think , not one whereof was mentioned in the decalogue , or pronounced by the lord from mount sinai , as the fourth commandement was , for the sanctifying of the weekly sabbath . so that this praefacer every way sheweth miserable loosenesse in his discourse . and if ebion and cerinthus , and apollinaris , how wretched heretickes soever did still inforce the sanctification of the jewish sabbath , ( whose wretchednesse yet consisted not so much in inforcing this , as in inforcing all the ceremonies of moses ; the jewish sabbath long after cerinthus continuing to be observed by many pious christians , as baronius observeth & others , and saint paul doth oppose all such doctrine and practise in these passages of his here mentioned : did not this author know that upon these very passages of saint paul , the anabaptists and socinians , as vile heretickes as ebion and cerinthus , and apollinaris , for their blood have gone so farre , as not onely to overthrow the observation of the jewish sabbath , but the sanctifying of the lords day also . the opinion of the law ceremoniall standing still in force ( which indeed was the opinion of the heretickes mentioned ) is i confesse , a dangerous point , and such as not onely seemed ( as this praefacer minceth it , out of what degree of wisdome or providence i know not ) to confirme the jewes in their incredulitie , but indeed justly might confirme them ; nor onely occasion , but justly cause also others , to make question of our saviours comming in the flesh ; not so the observation of the seventh day to sanctifie it , for ought this author hath hitherto manifested , or throughout this preface of his doth manifest ; and the sanctification of this day is apparantly commanded in the moral law spoken from mount sinai . and those christians who a long time kept this seventh day holy as well as the lords day , had no opinion of any danger at all in this their observation . and it stood the ancient fathers upon to oppose the observation of the law ceremoniall . yet what saith austin against these heretickes , to whom this author in the first place referreth us ? all that hee delivers against the cerinthians in reference to this particular is onely this : they say that wee ought to bee circumcised , and that other like precepts of the law are to bee observed . i translate it for the benefit of the common people . of the ebionites thus , they observe the carnall commandements of the law , to wit , circumcision of the flesh and the rest , from whose burthens wee are freed by the new testament . of appollinaris and his sect this way , austin hath just nothing : but danaeus who collects out of other authors also the hereticall opinions of the apollinarists in the last place writes thus of them : after the last resurrection ( say they ) sabbaths , circumcision , iewish difference of meates , and all other legall ceremonies shall have place , yea also there shall bee a temple amongst us . and is not this wilde stuffe , in reference to the sanctification of the lords day , now in question amongst us ? now let the reader judge with what modesty it is avouched , that hence it was that irenaeus , justin martyr , tertullian , and eusebius , doe affirme for certaine , that never any of the patriarches before moses law did observe the sabbath ; d. prideaux saith not that hence it was ; neither hath this author given the least evidence hereof . sure i am , that in those patriarches dayes christ was not as yet come in the flesh , but rather to come long after their dayes ; and consequently though it be a dangerous course in these dayes to lay any ground of suspition that christ is not already come , but as yet to come ; yet this was of no dangerous condition at all in the dayes of the patriarchs , because in their dayes christ was not come , but to come long after . d. prideaux begins with tertullian by this author translated thus , let them ( saith he in a particular tract against the jewes ) assure me if they can , that adam ever kept the sabbath : or abel when he offered unto god his accepted sacrifice , had regard thereof ; or that noah kept the same , when he was busied in preparing the arke against the deluge ; or finally that abraham in offering his sonne isaak ; or that melchisedech in execution of his priest-hood tooke notice of it . now i appeale to every sober mans judgement , whether to put the jewes in those dayes to shew this , be to affirme for certaine , that never any of the patriarches before moses law did observe the sabbath . it is true indeed , we have no particular relation of the observation of the sabbath in that booke of genesis , and this tertullian knew full well ; and againe it is as true that there is no testimony of ought to the contrary . in the booke of iosuah in like sort there is not any mention of the observation thereof ( any more than in the booke of iudges , of ruth , of the two bookes of samuel ) but rather something to the contrary , to wit , in the siege of iericho , and marching round about the walls of iericho seven dayes together . but yet in generall we reade in genesis , that when god had finished all his works in six dayes , and rested the seventh , he therefore blessed the seventh day and sanctified it ; and whether this hath not greater evidence , that even then god ordered , that that day should be sanctified , than that the meaning should be , that therefore god ordered this two thousand and certaine yeares after , i appeale to every christian to judge betweene us . and if god did then order it , which could not be otherwise than by command , how could adam be ignorant hereof ; and if he knew as much , how improbable is it , that he and his , at least abel and enosh , and his pious posterity should not observe it ? and if a time had not been set apart even in adams dayes for divine service , how improbable is it , that cain and abel should concurre at the same time , in bringing their offerings unto the lord ; and if not at the same time , how could cain discern that abels offering was respected and accepted of god , when his was not ? yet for certaine , it was observed before moses law , if by the law we understand the law given on mount sina , as appeares manifestly exod. . and withall it is thereby evident , that from the beginning of the world untill that time , the distinction of the yeare into weekes was observed , otherwise it were impossible to know , which day was the seventh in correspondencie to the seventh from the creation , ( save by particular revelation whereof we reade nothing ) now that being unknowne , the reason of sanctifying the seventh day by an holy rest , drawne from gods rest on the seventh , that is , the last day of the first weeke from the creation had been utterly void , and nothing at all agreeable . and this distinction of time into weekes was observed from all antiquity by the gentiles , as hath been confirmed by wallaeus and rivetus , with the helpe of claudius salmasius , that learned antiquary ; and likewise that the seventh day was a festivall even among the gentiles . and albeit divers others of the ancients are alleaged to the same purpose , as affirming that the patriarches did not observe the sabbath , as namely eusebius , saying , they had no circumcision of the body , nor observation of the sabbath , as we have not . and iustin martyr in his dialogue with trypho the jew , saying , heretofore there were good men that pleased god , though they kept not sabbathes . and irenaeus in like manner , thus , abraham himselfe without circumcision , and observation of the sabbaths , beleeved god , and it was imputed unto him for righteousnesse ; and lastly damascen , when there was no law nor scripture of divine , inspiration , nor sabbath consecrated unto god. for as for bede ( alleaged by pererius to that purpose , in his hexameron ) i find in that place nothing answerable thereunto . now hospinian is of opinion that these passages of the ancients are to be understood of the rigorous observation of the sabbath among the jewes ; i adde , or in reference to the other sabbaths commanded in the law of moses ; or lastly in reference to the manner of solemnizing them among the jewes , who we know had a peculiar sacrifice ordained for the sabbaths ; and this i prove by these reasons . first , they deliver this as a thing well knowne ; for they take no paines to prove it . now consider , what ground could they have for the custome of the patriarchs before the flood , especially considering that the testimony of moses , gen. . . is far better evidence for the keeping of a weekly sabbath , in a morall way only , than any they could bring to the contrary . secondly , then againe , could they have better grounds for the practise of those ancient patriarchs both before , and after the floud than the jewes themselves ? i presume none will be so immodest as to affirme this ; and if they had any such evidence , it stood them upon to produce it , especially in dealing against the jewes . thirdly , they deliver this as a thing undeniable by the jewes themselves , with whom they deale in this particular : but the jewes had no such faith , as to beleeve that the ancient patriarchs never observed the weekly sabbath . for none are of this opinion but such as thinke that passage gen. . . of gods blessing the seventh day and hallowing it , was not delivered of that present time , as if then god ordained it should be sanctified , but only by way of anticipation for the time to come . but this was not the opinion of the jewes , manasseth ben israel a moderne rabbin , in his booke intituled the reconciler , conciliator , according to the argument of that his writing , which is to reconcile places of scripture , in shew disagreeing ; and that upon enquiry into all the rabbins both ancient and later ; in his . question upon exodus , writes thus , as out of the opinion of the ancients ; those words , thou shalt remember that thou wast a servant in egypt , observe how he expounds them ; ac si diceret , cogita in aegypto , ubi serviebas , etiam ipso sabbato per vim te coactum ad labores ; as if he should say , thinke ( with thy selfe ) that in egypt where thou servedst , thou wast by force constrained to labour , on the very sabbath : evidently manifesting not out of his owne particular opinion , but as out of the generall opinion of their ancient rabbins , that the sabbath and the observation thereof was a duty in the very dayes of the patriarchs . and in the end concludes thus : igitur deus benedictus cupiens sabbatum , cujus sanctimoniam tantis document is approbaverat , in aeternum ab omnibus coli , decem praeceptis illud inseruit , quo scientes praecepta aterna esse , etiam hoc inter ea habendum intelligerent . therefore the blessed god ( it is fit i should translate it for the benefit of the common people ) desiring that the sabbath might bee observed for ever of all ( whose sanctity by so many documents he had commended , placed it in the dialogue ( that it made it one of the tenne commandements ) to the end that knowing those precepts to bee everlasting , they should understand that this commandement also was to be accomplished amongst them . and indeed tertullian himselfe professeth that the jewes were of this opinion , as rivetus observes out of his booke against the jewes , thus translated , god from the beginning did sanctifie the seventh day , resting from all the workes that hee had made , and that thereupon moses said unto the people , remember yee the sabbath day to sanctifie it . and therefore when mercer saith concerning the meaning of these words , genes . . . hebraei fere referunt in futurum : the jewes for the most part referre it to the time to come : he is to be understood of the later jewes ; but of this more shall be spoken ere wee part from this section . fourthly , not one of the ancient fathers is alleaged by our adversaries , delivering his opinion upon that passage , genes . . . to shew what hee conceives to bee the true meaning thereof , which yet is the onely ground whereupon our doctrine is built concerning the originall institution of the sabbath ; and seeing it contains a meaning at first sight manifestly contradictious to that which they affirne , as wee interpret it of the weekely sabbath , without reference unto the jewish manner of observing it : therefore in this case it stood them upon to take notice of that place , and by some faire interpretation vindicate themselves from suspition of contradicting the expresse word of god. tertullian himselfe justifies our doctrine , namely , that god from the beginning sanctified the seventh day , as rivetus shewes out of his fourth booke against marcion , cap. . where hee sayth , christum ipsum sabbati diem , benedictione patris à primordio sanctum benefactione sua effic●re sanctiorem , that christ himselfe made that day more holy by his well doing on that day , which by the benediction of the father was made holy from the beginning . so that tertullians meaning in the place alleaged to the contrary , cannot bee , that the ancient patriarchs simply observed not the weekely sabbath , but onely that they observed it not after that manner the jewes did ; and that the like interpretation must bee given of the passages alleaged out of other of the ancients . for further proofe whereof , observe that theodoret , albeit on the . of ezekiel hee saith in like manner that god prescribed unto the jewes the sabbaticall vacations , ut haec civilis administrationis ratio peculiaris à gentium quidem eos distingueret institutis : that this peculiar administration might distinguish them from the customes of the gentiles : yet wallaeus shewes that the same theodoret in his questions upon genesis , doth manifestly declare , that even from the beginning of the creation , god did ordaine this day to rest and sanctification . as who having created the creatures in six dayes , by the rest of the seventh day manifested the creation to be perfected ; like as in seven dayes hee concluded the whole circle of dayes . and that by blessing the seventh day and sanctifying it , he declared , quod non illum diem inutilem putabat ad creandum , sed ad quietem accommodatum statuit . the meaning whereof in effect is this , that hee did not thinke that day unfit to have any thing created therin , but onely it was his pleasure to ordaine it for a day of rest . the same author shewes chrysostome to bee of the same opinion in his . homily on genesis , whose words in latine he rendreth thus , iam hinc ab initio doctrinam hanc nobis insinuat deus , erudiens in circulo hebdomodae diem unum integrum segregandum , & reponendum ad spiritualem operationem . now from the beginning god insinuates this instruction , teaching that in the circle of the weeke one entire day is to bee sequestred and imployed on spirituall actions . these authorities in my judgement should bee of the greater force , for as much as they deliver their opinion by way of interpretation of gods word , and that according to the plaine literall meaning , and that such as whereunto every christians conscience , not fore-stalled with prejudice , is prone enough to yeeld by reason of the native evidence of the words . for they denote an externall action and transient , not an internall and immanent in god , ( all of which kinde are eternall ) which externall action is the dedication of the day to holy uses , which cannot bee imagined to bee done any other way ( as i should thinke ) then by commanding it to bee sanctified . the same author shewes austin to have beene of the same judgement , writing thus , when god sanctified the seventh day , because thereon hee rested from all his workes , hee did not deliver ought concerning the fast or dinner of the sabbath : nor afterwards , when to the hebrew people hee gave commandement for the observation of the day it selfe , did hee mention ought as touching the receiving or not receiving of food : onely commandement is given concerning mens vacation , from their owne or from servile workes , which vacation the former people receiving as a shadow of things to come , in such manner rested from their workes as now wee behold the iewes to rest . hee citeth also theophilus patriarch of antioch a most ancient writer in his second booke to autolychus writing thus , furthermore , as touching the seventh which amongst al people is celebrious , most men are in great ignorance . for this day which is celebrious amongst all is called the sabbath ; if a man interpret in greeke , it is called septimana ; by this name all men call this day , but the cause of this denomination they know not . now what was the cause hereof in his judgement , but the lords resting thereon as the seventh , after hee had finished all his workes in six dayes , and thereupon blessing it and sanctifying it , whereupon it grew to bee a festivall day generally amongst all ? tertullian though alleaged on the other side , yet hath beene already shewed to bee of the same minde , in this particular with chrysostome and austin . adde unto these epiphanius haer . . sabbatum primum est , quod ab initio decretum est ac dictum à domino in mundi creatione quod per circuitum ab eo tempore usque huc juxta septem dies revolvitur . the first sabbath is that which the lord from the beginning ordained and spake in the creation of the world , which by revolution from that time to this , according to the circle of seven dayes returneth . athanasius also upon those words of our saviour , all things are given to mee of my father , distinguisheth betweene the sabbath day , and the lords day ; affirming the sabbath day to have been the end of the first creation , and the lords day the beginning of the second creation . beda in his hexameron professeth , that the rest of the seventh day after sixe dayes working , semper celebrari solebat , was alwayes wont to bee celebrated : if alwayes , then before the children of israels comming out of aegypt , before abraham , before the flood , even from the beginning of the dayes of adam the first of men . adde unto this the received , and most currant opinion of the jewes , by the testimonies of philo and josephus vouched by wallaeus . philo in his second book of moses writing thus , quis sacrum illum diem , per singulas hebdomadas recurrentem non honorat ? who doth not honour that holy day ▪ according to the weekely revolution thereof ? and hee delivers this not of the jewes onely , but of the greekes and barbarians , of inhabitants of mayn-land , and ilands , those of europe , of asia , and of the whole habitable part of the world to the very ends thereof . iosephus l. . against appion , professing that there is no city of grecians or barbarians , nor any nation , to whom the customary observation of the seventh , whereon the jewes rested , had not reached . adde unto this the testimony of two rabbins , mentioned by broughton in his consent of scriptures acknowledging this , and another rabbin alleaged by peter martyr upon genesis , both cited by master richard brfield in his answer to master breerwood . give me leave to adde my mite also of mine owne observation . the . psalme hath this title . a psalme and song for the sabbath . the chalde paraphrase hereupon writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a praise and song which adam ( the first of men ) spoke on the sabbath day ; manifestly evidencing that in the received opinion of the jewes in those dayes , adam sanctified the sabbath . rabbi david kimchi testifies the same in his commentary upon that psalme , to be the doctrine delivered in their darash , namely , that adam the first conceived this psalme after hee was created on the sabbath day , and that afterwards he sinned , and so prophaned the sabbath . so that notwithstanding all the bluster which this author makes , this fourth commandement may continue morall neverthelesse . and sure i am , irenaeus puts this difference betweene the words of the decalogue ( so he speaks and consequently expungeth not , but rather includeth the fourth commandement ) and the ceremoniall lawes , that decalogi verba , the words of the decalogue spoken by god himselfe unto all , doe therefore continue in like manner with us , receiving extension and augmentation by the comming of christ in the flesh , but no dissolution . but the precept of bondage ( so he calls the ceremonials ) by themselves hee commanded unto the people by moses , fit for their instruction and discipline . and doctor andrewes i am sure , so great a prelate in our church , denies all ceremonialitie thereunto , save only so farre as may justifie the change of the day , and in reference to the rigorous rest of the jewes . and azorius confesseth ( as before hath beene alleaged ) that after six dayes worke , one day should bee consecrate to divine service is a thing most agreeable to reason . yet i know none that accounteth this a dictate of nature simply , as this author would faine obtrude upon us ; but rather with chrysostom , that god by creation hath taught us as much , and now god hath gone before us herein , wee conceive it to bee most agreeable to reason . and d. field did professe as much upon acknowledgement of the creation , as master brode confesseth . if all talke of observation of the jewish sabbath vanished not till the daies of bede , it was . years first in the account of bellarmine . and of any resolutions made by bede or damascen hereabouts , in d. prideux sect . . i finde no mention . yet i thinke it likely enough , that both they and procopius might easily contrive as many resolutions hereabouts , as either theodoret upon the twentieth of ezekiel , or epiphanius against the ebionites ; for neither of them in the places mentioned , make any resolutions on this point at al. he grants the lords day to have beene instituted by the church from the apostles dayes , which latter clause is an ambiguous phrase . for it may bee applyed to the dayes after the apostles . if in the apostles dayes , then undoubtedly it was instituted by the apostles , what meant hee then to say it was instituted by the church , and not to bee so ingenuous as to confesse that it was instituted by the apostles ? how far off is he from acknowledging it to have beene instituted by the lord ? yet athanasius openly professeth thus much , olim certe priscis hominibus in summo pretio sabbatum fuit , quam quidem solennitatem dominus transtulit in diem dominicum . heretofore with men of old time the sabbath day was in great price : which festivitie truly the lord hath translated unto the lords day . and cyrill in his . book on iohn , chap. . considering the lords appearance a second time on the eight day , thomas then being present , and upon consideration finding it to have beene the first day of the weeke , concludes thus : iure igitur sanctae congregationes die octavo in ecclesiis fiunt . by right therefore holy congregations in the churches are made on the eighth day , meaning thereby the first day of the week , that is the lords day : and as hee concludeth thus , so undoubtedly his opinion was , the apostles themselves did conclude in like manner . now albeit much had beene effected for the abrogation as well of all superstitious fancies about that day , as of the day it selfe ( that is of the jewish sabbath ) by the labours of the fathers fore-mentioned , and particularly of damascen and venerable bede among the rest ; yet there comes in an exception somewhat of the nature of a sixth finger ; and that is , saint gregory tells us notwithstanding how some in rome were so superstitious in this kinde , that they would neither work upon the saturday , no nor so much as wash upon the sunday . so little effectuall were the labours of damascen and venerable bede , that they could not prevent the superstitious fancies of some that lived an hundred yeares before . for gregory by bellarmines account dyed in the yeare of our lord . and damascen lived long after the yeare . and bede was living in the yeare . as bellarmine observes out of his fifth booke of historia anglicana . who would desire an adversary should betray more weakenesse than this author ? but wee see manifestly whither he tends , and no marvell if god smites him with the spirit of giddinesse and confusion . his quotation of gregory seemes to bee the same with that which wee finde in the decrees de consecrat . dist . . cap. pervenit . now whereas this praefacer relates it as of the same persons , it is farre otherwise in gregory , for apparantly the relation in gregory is concerning different persons , for thus it runnes , pervenit ad me , &c. relation is made unto mee , that certaine men of a perverse spirit have sowed amongst you some corrupt doctrine contrary to our holy faith : so as to forbid any worke to be done on the sabbath day : these men we may well call the preachers of antichrist . then he sets downe what shall be the practise of antichrist at his comming , namely to command the sabbath day and the lords day both to be kept free from all works . and why the lords day ? to wit , because he meanes to imitate christ ; and therefore will conforme himselfe to the practise of christians , in celebrating the lords day ; his words are these ; quia enim mori se & resurgere simulat , haberi in veneratione vult diem dominicum ; that is , because he counterfeits himselfe to die and rise againe , therefore he will have the lords day to be had in veneration . where by the way observe two things ; . the practise of christians in gregories dayes , to keep themselves from all worke on the lords day . . that antichrist would imitate christ , as in pretending to dye and rise againe : so in commanding the lords day to be kept holy . a shrewd evidence that both gregory , and the whole church in those dayes , were of opinion that the lords day was of christs institution ; which antichrist perceiving would conforme thereto , the better to promote his owne counsailes . now the reason why he would command the jewes sabbath to be observed also , was quia populum judaiz are compellet , ut exteriorem ritum revocet , & sibi iudaeorum perfidiam subdat ; therefore coli vult sabbatum . he will have the iewes sabbath kept also , compelling the people to iudaize , and restoring the outward ceremonies of the law , that so he may bring the iewes in subjection unto him also . then he makes mention of another relation ; aliud quoque ad me perlatum est ; another report was brought unto mee ; and what was that ? vobis à perversis hominibus esse praedicatum , ut dominico die nullus debeat lavari : that some perverse persons preach among you , that on the lords day none ought to be washed . this is clearly another point , maintained by other persons , different from the former , which yet this prefacer confounds into one . and marke it well , that none ought to be washed lavari , on the lords day ; which this author translates thus , no nor so much as wash upon the sunday . what not so much as wash their hands or their face ? here indeed were strange superstition . i willingly professe i was not a little moved at this his translation , nothing answerable to gregories resolution , which is this ; if any desire to be washed pro luxuria & pro voluptate , that is , out of a luxurious disposition and for pleasure ; we doe not permit this to be done on any day . but if the bodies necessity require it , we doe not forbid this on the lords day . now i doe not find that any man useth to wash hands or face out of any luxurious disposition , neither doe i know in what sense the necessity of the body can require it . for the necessity of the body in this place , seems to me to be spoken in reference to the recovery of a mans health , requiring no time to be neglected . hereupon i am verily perswaded , that by lavari in gregory , is to be understood a mans going into the bath ; which may be done out of a luxurious disposition , and meerely for pleasure . then againe , the necessity of the body may require it , and according to these different cases it is by gregory both permitted on the lords day , to wit , in case of necessity , and denyed on any day , in case it be done only to satisfie a mans lusts : and i find a great difference in the latine phrase , betweene lavare to wash , and lavari to be washed , and that out of varro his eight booke of the latine tongue . for the active is of use , when a part only is washed , as it is rightly said , i wash my hands and my feet . but the passive is in use only when the whole body is washed , as in the bath . quare & in balneis non rectè dicunt lavi , sed lavor . wherefore in the bathes it is not well said , i have washed , but i am washed . and accordingly runnes that in juvenal , sat. . nec pueri credunt nisi qui nondum aere lavantur . the scholiast interprets this of infants , quia pueri non dant balneaticum ; for the quadrant which was the usuall fee to bee paid of them that made use of the bathes , was not exacted of such . hence is that phrase , mercede lavari , to goe into the baths paying a fee ; and dum te quadrante lavatum , in horace , to the same purpose . the second section . but after in the darker times , as it is thought by some , peter de bruis , the founder of the petrobrusians ( he was burnt for heresie . ) began to draw too deep on these lees of judaisme , which here our doctor intimates in the seventh section , where he joynes the petrobrusian with the ebionites , who indeed were jewish in this point . . and possibly from the remainders of this doctrine , fulco a french priest , and a notable hypocrite , as our king richard compted him , lighted upon a new sabbatarian speculation , which afterwards eustachius , one of his associates , dispersed in england . i call it new , as well i may . for whereas moses gave commandement to the jewes , that they should sanctifie one day only in the week , viz. that seventh whereon god rested : they taught the people that the christian sabbath was to begin on saturday at three of the clocke , and to continue till sun-rising upon the munday morning : during which latitude of time , it was not lawfull to doe any kind of worke what ever ; no not so much as bake bread on saturday for the sundayes eating ; to wash or dry linnen for the morrowes wearing . yea , they had miracles in store , pretended to to be wrought on such as had not yeelded to their doctrine , thereby to countenance the superstitious , and confound the weake . and which was more than this , for the authority of their device , they had to shew a letter sent from god himselfe , and left prodigiously over the altar in saint simeons church in golgotha : wherin the sabbatarian dream was imposed forsooth upon all the world , on paine of diverse plagues , and terrible comminations , if it were not punctually observed . the letter is at large reported by roger hoveden ; and out of him , as i suppose , by matthew paris : who doe withall repeat the miracles , wherby this doctrine was confirmed . i adde no more but this , that could i either beleeve those miracles , which are there related : or saw i any now , like those to countenance the reviving of this strange opinion ( for now it is received and published ) i might perhaps perswade my selfe to entertain it . exam. it seemes this author is not of their opinion , who thinke those times wherein peter de bruis lived , about the yeare . to have been darker times than the dayes of gregory ; though some passe such censure on those times , accompting them times of darknesse , hee is more wise than to concurre in opinion with them ; and it is a part of his wisedome ( as it seemes ) to affect , that the world should take notice of so much , namely , that he puts it upon some only to censure those times , as times of darknesse now who are those some ? not papists i presume , but protestants rather ; and what true protestant can he name that thinkes otherwise ? we have cause to feare that too many for their advantage , can be content to veile themselves under the vizard of protestants , when in heart they are papists neither is it possible , ( i should thinke ) that any other but such , should thinke any better of those times , than as of times of darknesse . it is very likely , this author is not of opinion , that the man of sinne is yet revealed , or any such time the apostle prophecyeth of thess . . of giving men over to illusions to beleeve lyes , for not receiving the love of the truth . i much doubt whether he beleeves that rome is the whore of babylon , whereof saint iohn speaketh , revel . . though he professeth of that whore of babylon , that it is that city , which in his dayes did rule over the kings of the earth : yet in that which he accounts light , he can be content to concurre with calvin , in denying the morality of the fourth commandement , as touching one day in seven to be sanctified unto the lord. but whatsoever this peter de bruis was , whom he professeth to have drawne too deepe on the lees of judaisme , hee avoucheth no testimony hereof , but only d. prideaux his joyning the petrobrusians with the ebionites , sect. . now hospinian professeth that which is directly contrary , of the petrobrusians ; as whom he joynes with the anabaptists , maintaining festos dies omnes ad ceremonias iudaeorum pertinere , & propterea nullos esse debere apud christianos , quum ceremoniae veteris testamenti omnes christi adventu sint impletae , & ideo sublatae . quorum etiam sententiae anabaptistae hodie suffragari videntur . that all holidayes belong to the ceremonies of the iewes , and that therefore none such are to be observed by christians , seeing all the ceremonies of the old testament are fulfilled , and abrogated by the comming of christ . and the anabaptists now adayes seeme to be of the same opinion . in the third tome of the councels set forth by binius , and . part , there is an enumeration of his opinions in five particulars , and that , as it seemes by the close , out of petrus cluniacensis ; not one of them is any thing a kin to those sabbatarian fancies , which this prefacer insists upon . petrus cluniacensis , as it seemes , was the man that most opposed this petrus de bruis . against his errors he wrote a book in forme of an epistle on these points . . of the baptisme of children . . of the authority of the booke of the acts of the apostles . . of the authority of the epistles of saint paul. . of the authority of the church . . of the authority of the old testament . . againe , of the baptisme of children . . of temples , churches , and altars . . of the veneration of the holy crosse . . of the sacrifice of the masse , and of the truth of transubstantiation . . of prayers for the deceased . . of praising god by hymnes and musicall instruments . thus bellarmine relates the heads of that discourse of his ; not any of which , for ought i perceive , savoureth of any such sabbatarian fancie , as this author driveth it unto . at length i got into my hands bibliotheca cluniacensis , and therein the writing of petrus cluniacensis against the petrobrusians . upon all which , one andreas puercetanus turonensis , hath written certaine notes , wherein upon these words in the preface contra haereses petri de bruis , hee writes thus ; of this peter of bruis who gave name to the petrobrusian heretiques , no mention is found , neither in the historians , who write the story of those times , nor with them , who then , or a little after , contrived the indices of haeresies and heresiarches . alphonsus à castro ( as i thinke ) was the first , who after this our author , remembred him , lib. . . baptisma . haeres . . and writes that he was a french man of the province of narbon . although bernard the sonne of guido writes that pope calixtus the second , in the yeare . on the eight of the ides of iune held a councell at tolouse with cardinals , archbishops , bishops and abbats of the province of gothia , gascony , spaine , and hither britany . in which councell , amongst other things ordered there , all those haeretiques were damned and driven out of the church , who counterfeiting a shew of religion , did condemne the sacrament of the lords body and blood , the baptisme of children , and all ecclesiasticall orders , and the bands of lawfull marriages . all which heresies as invented by peter bruis , and propagated by henry his successour , our peter in this treatise of his doth pursue . so that this whole story seemes very obscure ; and yet the two latter points mentioned by this andreas , i doe not find to be any of the opinions laid to the charge of peter bruis by those that were contemporary with him . for petrus cluniacensis reduceth all his heresies ( as hee calls them ) but to these five heads . . he denyes that children before they come to the age of understanding can be saved by the sacrament of baptisme , and that anothers faith can profit him , who cannot use his owne ; because by their opinion , not another mans faith but his owne with baptisme saveth him , the lord professing , that whosoever shall beleeve , and bee baptized , hee shall be saved ; but whosoever will not beleeve shall be damned . . that there ought not to be any fabricke of temples or churches , that such as are made , ought to be throwne downe ; that holy places for prayers are not necessary for christians , because as well in a taverne as in the church , as well in the market-place , as in the temple ; before an altar , or before a stable god doth heare being called upon , and heareth them who are worthy . . he commands holy crosses to be broken in peeces and burned , because the representation of such an instrument , whereupon christ was so direfully tortured , and cruelly slaine , is not worthy of any veneration or supplication ; but in revenge of christs torments and death , to be disgraced with all manner of ignominy , and to be hewen in peeces with swords , and burnt with fire . . he doth not only deny the truth of the lords body and blood daily , and continually to be offered in the church by the sacrament ; but determines it to be altogether nothing , and that it ought not to be offered unto god. . he mocks at the sacrifices , prayers , almes , and other good workes , which the faithfull that are living performe for the faithfull that are departed , and maintaines that they are nothing profitable to one that is dead . now in all this i find nothing at all that savoureth of any jewish opinion concerning the observation of the sabbath . and more than that ; when i consider the matter of these articles for the most part , and the course of those times to make worse of their opinions ( who spake or wrote against the superstitions of those times ) then there was just cause , i begin to suspect that this peter of bruis might be an honest man , and more orthodox than they who procured his death . and is it not wonderous strange , that none of the historians of those times should make any mention of him ? and that may be the reason , why we finde no mention at all made of him in the booke of acts and monuments . and philip mornay in his mysterium iniquitatis , makes an apologie for this peter de bruis , as being a pious man , and thereupon hated , and finally martyred by the papists . . of any sabbatarian speculation ( as this prefacer calleth it ) that fulco the french priest lighted on , this author gives no evidence . for as for roger hoveden , i doe not finde , that he attributes any such unto him . he writes much in his commendation , as that the lord magnified him in the sight of kings , and gave him power to give sight to the blind , to cure the lame , the blind , and others of their diseases . that harlots and usurers , were by his preaching taken off from their lewd courses . that hee foretold the kings of france and england , that except they gave over their hostility the sooner , one of them should shortly dye of an evill death . but of any sabbatarian speculation hee was addicted unto i finde no mention . it is true , king richard sometime called him simply hypocrite , not notable hypocrite , as this author expresseth it , affecting rather to speake with a full mouth , than according unto plaine truth . and is it much if kings take liberty to call men as they think good , especially when they are provoked by them , as king richard was by this priest , as appeares by the story which is well worth the relating , to observe both the present wit of that king , and the liberty of priests with princes in telling them their faults in those dayes of yore . for on a day that priest fulco came to king richard , and in very bold manner spake to him thus : i tell thee o king as from almighty god , that thou make speed to bestow in marriage those three wretched daughters , that thou hast , lest some worse thing befall thee . thou hypocrite , quoth the king , thou lyest against thine owne head , for i have no daughter at all . truly i doe not lye , quoth the priest , for as i said , thou hast three wicked daughters , one of them is pride , another covetousnesse , the third luxury . when the king heard this , he called his earles and barons that were about him , and said , heare the admonition of this hypocrite , who saith i have three wicked daughters , and commands me to marry them . therefore i bestow my pride upon the proud templers ; my covetousnesse upon the monkes of the cistercian order ; and my luxury upon the prelates of the churches . who though they professed single life , yet as mr. moulin observes in a like case of popish priests , did not professe continencie , they might be luxurious enough , and that not only in wayes naturall , but in wayes unnaturall also . this was a biting answer of the king , which the historian no way liked , and therefore he cryes out in a poeticall straine , o nimis indignum miseris inferre cachinnum . but throughout no mention at all of any sabbatarian speculation that fulco was possessed with . indeed of eustachius , who was one of his followers , we reade afterwards , fol. . p. . what wonderous workes were wrought by him , and what were the effects of his preaching among them , namely , that in london and divers other places in england , they would no more presume to make the lords dayes their market dayes . and that in every church there should be a lampe , or some light burning continually before the lords body ; and that citizens and others would have an almes vessell upon their table , to lay aside therein some provision for the poore . and that hereupon the devill raised up against him some ministers of iniquity , who said unto him , it is not lawfull for thee to put thy sithe into anothers harvest ; to whom he answered , the harvest is great , but the labourers are few . therefore the foresaid abbat being thus rebuked by the ministers of satan , hee would no longer trouble the prelats of england with his preaching , but returned unto his owne home in normandy from whence hee came . seven leaves after this , we find in the same author , to wit , fol. . p. . that this abbat of flay returned into england , and preaching the word of god from city to citie , forbade all to make the lords dayes their market dayes . for he said that this commandement for observation of the lords day came from heaven . so that this speculation of his was dominicall rather than sabbatarian . and the mandate concerning this , is there set downe at large , pretended to have come from heaven to jerusalem , and to have been found on the altar of saint simeon in golgotha ; which whether it were feigned by him , or by others , and received by him on the faith of others , the author specifies not . but at the end thereof he shewes how that this predicant comming to york , was there honourably entertained by the archbishop , and clergie , and whole people of that citie ; and albeit these things , you will say , were acted in times of darknesse ; yet this prefacer seemes to be of another opinion , though little pleased with eustachius his sabbatarian speculation . here alone is mention made of the bounds he set to the observation of the lords day , namely , that it was to continue from saturday three of the clock in the afternoone , untill the sun-rising on munday , in which time he would have them doe nothing but that which was good , and if they did , to amend their errors by repentance . a very reasonable motion in my judgement ; and if he had extended it to all the dayes of the weeke , yea , and houres too , i see no cause why for this hee should be censured either as an hypocrite , or heretique . but as for the strictnesse of observation here mentioned , as namely , that during the foresaid time , it was not lawfull to doe any kind of work what ever , no not so much as to bake bread for the sundayes eating ; to wash or dry linnen for the morrowes wearing . i finde no such thing prescribed by eustachius , in the relation made by roger hoveden ; and if parisiensis hath any such , surely hee tooke it not out of roger hoveden ; from whom yet this prefacer affirmes he tooke that which he writes hereof . nay it is directly contradictory to the tenet of eustachius , as who determineth the observation of the lords day to begin at three of the clock in the afternoone of the eve preceding , in which time is found space both to bake bread for the sundayes eating , and to wash or dry linnen for the morrowes wearing , if the weather hinder not . and as for the extension of the dominicall observation thus farre , in respect of the bounds thereof ; i find no other doctrine preached by eustachius , than by the lawes of the kings who governed this land , was ordained long before , even before the conquest . for not only king ina commanded , that no man lay or spirituall , free or bond , should labour on the sunday : and edward the elder with gythrum the dane , made a law against all labour , buying and selling upon the sabbath . item , for no execution to be done on the sunday : but amongst king edgars lawes , one was , that the sunday should be kept holy from saturday at noone , till munday in the morning . king canutus also commanded celebration of the sabbath from saturday at noone , till munday morning , forbidding markets , huntings , labours , and court-keeping's during the said space . and it seemes to be the generall practise of christendome to allow ( or command rather ) a preparation for the sanctifying of the lords day ; as appeares by the observation of evening prayers , the day before , warning whereunto is usually given at three of the clocke , by the ringing of a bell , or as in some places especially in the winter season , an houre sooner , and schollars accordingly give up schoole , and present themselves at evening prayer . and we commonly account saturday to be halfe holiday , and warning thereof is usually given at noone by chiming the bells . and whereas we reade exod. . . six dayes shalt thou doe thy worke , and the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schindler renders it sabbathum sabbathuli , and interprets it thus ; sabbathum is from evening to evening , sabbathulum is that which of the profane day is added as a little sabbath . and as for the strict abstinence from dressing of meats on saturday , which this author imputes to eustachius as his doctrine , but without all ground that i know : we are so farre from any such sabbatarian speculation , that none of us ( in my knowledge ) doe think it unlawful to dresse meats on the lords day . and wheras the prefacer addes that they had miracles in store pretended to be wrought on such as had not yeelded to their doctrine , thereby to countenance the superstitious and confound the weaks . what one of an hundred in reading this would not imagine , that eustachius wrought these miracles for the countenancing of his former strictnesse : whereas yet on the contrary , neither doth it appeare , that he taught or obtruded upon them any such strictnesse , preaching onely against marketting on the lords day . neither were those strange accidents which here are called miracles , any miracles wrought by him : but the monke , roger of hoveden writes , that the lord iesus christ , whom wee must obey rather than men ; who by his nativity , resurrection , and advent , and sending the holy ghost upon his disciples , did advance this day , which we call the lords day , and dedicated ( as ) most celebrious ; shewed miracles of his power , upon some transgressors of the lords day in this manner . on a certaine saturday after three of clocke , a certaine carpenter of beverlac , as he was making a woodden peg , contrary to the wholesome admonitions of his wife , fell to the ground , taken with a palsie . the like story followeth of a woman , which this author , according to the monks phrase , is content to call miracles . now when we heare of as strange a thing as this to have fallen out not long since in bedfordshire ; as namely , a match at foot-ball , being appointed on the lords day in the afternoone ; while two were in the belfrey , and one of them tolling a bell to call the company together , there was heard a clap of thunder and lightning , seene by some sitting in the church-porch , as it came thorow a darke lane towards the church , and flasht in their faces who sate in the church-porch , and scared them ; thence it went into the church , and turning into the belfery , tript up his heeles who was tolling the bell , and struck him starke dead ; and the other with him blasted in such manner , that shortly after he dyed ; we doe not call this a miracle , though we count it a remarkable judgement of god , and such as deserves to be considered , and seriously laid unto heart by all , to admonish them to take heed , that they be not found in like manner profaners of the lords day . in like sort when upon fresh relation we heare of the like sport at foot-ball on the lords day , at a place called tidworth , after evening prayer in the church-yard , and that therein one had his legge broken , which thereupon gangrened , so that forthwith he died thereof ; we doe not call this a miracle ; only it calls to our mind that of the prophet , the lord hath so done his marvellous works , that they ought to be had in remembrance . and we find that such like judgements have been observed by christian emperours , thereupon moved more strictly to give in charge the observation of the lords day , as ludovicus pius by name , as thus , didicimus quosdam in hoc die opera ruralia exercētes fulmine interemptos , quosdam artuum contractione multatos , quosdam visibili igne absumptos , subito in cinerē resolutos , poenaliter occubuisse . proinde necesse est , ut primum sacerdotes , reges , & principes , cunctique fideles huic diei debitam observationem atque reverentiam devotissimè exhibeant ; we have knowne some busied in workes of husbandry on this day , to have beene slaine with lightning , some punished with the contraction of their limbes , some with visible fire consumed , on a sudden turned into ashes , and so to have perished , as by way of punishment . wherefore it is a necessary duty that in the first place priests , then kings , princes , and all faithfull persons , most devoutly exhibite due observation and reverence unto this day . the other miracles mentioned by the monke are of another nature ; as of a cake bak't on the hearth on saturday after three a clocke in the afternoone , and how that part of it reserved to the morning , and being then broken , blood came out of it , and another of the like nature ; and two more . i say , these are of roger hovedens relation , not of eustachius his preaching ; whom the monke relates to have been in great esteeme of the clergie in those dayes , and to have prevailed much with many of the people , though for the generall he could not bring them off from their marketing on the lords day . yet what are these to be talkt of in comparison to those which are comprised in two bookes of miracles , written by cluniacensis ? and albeit those times may be accounted times of darknesse , in comparison of ages fore-going , yet this prefacer is ready to make answer , that that is but the opinion of some . but whereas hee saith , that this strange opinion is now revived and published ; first i desire to know his meaning . for as for a preparation to the sabbath , and that to begin from about three a clock in the afternoone , the whole kingdome observes it ; as for the strict observation thereof , here mentioned , i have shewed that eustachius speakes of no such thing . if hee did , what is that to those who suffer for standing for the strict observation of the sabbath , against those who would have the lords day , at least in part to be a day of sports and pastimes ? can he shew this to be their opinion ? if he can , why doth he not ? and if from three a clock on saturday in the afternoone , people doe prepare for the lords day , and abstaine from such workes , dispatching both their baking bread , and other works in the morning , what danger or detriment is hereby likely to arise either to our faith or manners ? what danger either to prince , church , or state ? the third section . but to proceed . immediately upon the reformation of religion in these westerne parts , the controversie brake out a fresh ; though in another manner than before it did . for there were some , of whom calvin speakes , who would have had all dayes alike , all equally to be regarded ; ( he means the anabaptists , as i take it ) and reckoned that the lords day , as the church continued it , was a jewish ceremony . affirming it to crosse the doctrine of saint paul , who in the text before remembred , and in the fourteenth to the romans did seeme to them to cry downe all such difference of dayes and times as the church retained . to meet which vaine and peccant humour , calvin was faine to bend his forces , declaring how the church might lawfully retaine set times for gods service , without infringing any of saint pauls commandements . but on the other side , as commonly the excesse is more exorbitant than the defect ; there wanted not some others , who thought they could not honour the lords day sufficiently , unlesse they did affix as great a sanctitie unto it , as the jewes did unto their sabbath . so that the change seemed to be onely of the day ; the superstition still remaining no lesse jewish than before it was . these taught , as now some doe , moralem esse unius diei observationem in hebdomada , the keeping holy to the lord one day in seven , to bee the morall part of the fourth commandement : which doctrine what else is it ( so he proceeds , as here the doctor so repeats it in his third section ) then in contempt of the jews to change the day ; and to affix a greater sanctity to the day , than those ever did . as for himselfe , so farre was he from favouring any such wayward fancie , that as iohn barklay makes report , he had a consultation once , de transferenda solennitate dominica in feriam quintam , to alter the lords day from sunday to thursday . how true this is , i cannot say . but sure it is that calvin tooke the lords day to be an ecclesiasticall and humane constitution only , quem veteres in locum sabbati subrogarunt , appointed by our ancestors to supply the place of the jewish sabbath , and ( as our doctor tells us from him in his seventh section , ) as alterable by the church at this present time , as first it was , when from saturday they translated it unto the sunday . so that we see , that calvin here resolves upon three conclusions . first , that the keeping holy one day in seven , is not the morall part of the fourth commandement . secondly , that the day was changed from the last day of the weeke unto the first by this authority of the church , and not by any divine ordinance : and thirdly , that the day is yet alterable by the church , as at first it was . exam. thus at length this prefacer observes , that look upon what scripture passages some did contend the jewish sabbath to be ceremoniall , and accordingly to be abrogated by the death and resurrection of christ : upon the very same grounds others contended against the observation of all holy dayes , even of the lords day also , as if that were jewish . this is the course of the anabaptists , unto whom wallaeus addes the socinians ; and hospinian the petrobrusians . by what authoritie the lords day was introduced , calvin disputes not . he saith , dominicum diem veteres in locum sabbati substituerunt ; the ancients brought the lords day into the place of the sabbath , and that the day the apostle prescribed to the corinthians , wherein they should lay apart something for the relieving of the saints at ierusalem , was the day quo sacros conventus agebant , whereon they kept their holy meetings . and that which moved the apostles to change the sabbath to the lords day , he shewes both in his institutions thus ; for seeing in the lords resurrection is ( found ) the end and fulfilling of the true rest , which the old sabbath shadowed ; by that very day , which set an end to those shadowes , christians are admonished not to stick to the shadowing ceremony ; and upon the epistle to the corinthians in these words , electus autem potissimum dies dominicus , quod resurrectio domini finem legis umbris attulit ; the lords day was chiefely chosen , because the lords resurrection did set an end to the shadowes of the law. and in the words immediately preceding he expressely professeth that this change was made by the apostles , though not so soone in his opinion , as chrysostome thought ; who interprets that , the first day of the weeke , of the lords day . and cyrill long agoe upon consideration of our saviours apparitions on that day , and then againe the eighth day after , makes bold to conclude , that iure igitur sanctae congregationes die octavo in ecclesiis fiunt , by right therefore holy assemblies on the eighth day are made in the churches . observe by the way this authors spirit , he accompts it more exorbitant to thinke , that the observation of the lords day is prescribed unto us by divine authority , or the religious observation of one day in seven , then to maintaine that none at all is to be set apart to religious worship by divine authority . and to this purpose he premiseth a generall rule , that commonly the excesse is more exorbitant then the defect ; yet i never heard , that prodigality was censured as worse then covetousnesse , in opposition to liberality ; or rashnesse , accompted worse then cowardlinesse , in opposition to fortitude : or superstition worse then prophanenesse , in opposition to true religion . as for the sanctity of the day in calvins phrase , which this author calls sanctity affixed to the day ; shall i say this prefacer understands it not ? it is incredible ; more likely he is to pervert calvins plaine meaning ; not out of excesse in the way of superstition , but out of a lesse exorbitant defect . for the sanctity of the day , in calvins language is , when religione quadam feriando , mysteria olim comcommendata recolere se somniabant , by resting in a religious manner they thought as it were dreaming , that they observed certaine mysteries of old recommended unto them . as appeares in his sect . . of the . chap. of his second booke of institutions ; and such indeed was the sanctity of the day in the jewish observation thereof . this religion , this holinesse calvin will have to be at an end ; and that the apostle gal. . and coloss . . disputed against them who would have that holinesse , that religion to continue still : not against them , who will have one day in the weeke set apart , thereon to rest from manuall workes , as they are avocations from holy studies and meditations . and in the former case , he doth not say , as this author in a mincing manner feynes him to say , to wit , that so the change seemed to be only of the day ; but in plaine termes , that this were no other then to change the day , and that in contumely of the iewes ; siquidem manet nobis etiamnum par mysterii in diebus significatio , quae apud iudaeos locum habebat , if so be there yet remaines with us a mysterious signification equally in the daies , such as had place amongst the iewes . now this caution nothing concernes any of our protestant divines , who mainteine the observation of one day in seven as necessary , in resting from manuall workes , onely as they are impediments to the service of god. nay that one day in seven was observed by the jewes for any mysterious signification conteyned therein , or by the patriarchs either , or by adam himselfe , in whose dayes even from the first , the seventh day was sanctified , that is , set apart for the service of god , in the opinion of calvin , to this day , i never heard or read . this latter clause in calvin , which containes the condition , whereupon this censure of his passeth upon those that so stand for the observation of one day in seven , this prefacer slily concealeth ; though calvins censure be not passed absolutely , but merely upon this condition . thus indeed to stand for the necessary observation of one day in seven , namely , as conteyning some mysterious signification , were to exceede the iewes in a grosse and carnall superstition of a sabbatisme . as touching the observation of some time set a part for gods holy worship , and service , calvin professeth that the same necessity lieth upon us christians , for reliefe whereof the lord appointed the sabbath to the iewes , and that it pleased our most provident and tender father to provide for our necessity , no lesse then for the necessity of the iewes . now it is apparent that god commanded the jewes to set one day in seven apart for the service of god , and doth it not manifestly follow herehence , that the lord would have us also set apart one day of the weeke for his service ? and calvin concludes that section thus , why then doe we not obey that reason , which we see to be imposed upon us by the will of god ? and therefore wallaeus saith that calvin delivered not these words , whereupon this prefacer grateth so much , against his own colleagues or fellowes in the reformation , with whom he never contended in this argument , but against certaine papists & schoolemen , who thought , they had provided sufficiently for themselves , for christian liberty , and for the edification of the church ; by teaching that the taxation of the seventh day as ceremoniall was abolished , & yet that one day in seven , and by name the lords day , was to be observed , after such a manner , and to such an end , as the jewes observed their sabbath : by which doctrine , way was opened to superstition in this dayes observation . his words are plainely directed against such when he saith ; thus vanish the toyes of false prophets , who possessed the people in former times with a iewish opinion . and againe , but that is no other thing then in contempt of the jewes to change the day , and in mind to retaine the same sanctity of the day : if so be there remaines unto us , ( to wit by their opinion ) an equall mysterious signification of dayes , to that which had place among the jewes . now saith wallaeus , this agrees not to be spoken of any of the reformed , but of sophisters and papists , who urge new mysteries , and new significations , and holinesses in their holy daies , as it is well known . bellarmine lib. . cap. . of the veneration of saints writes against our divines , that the feasts of christians are kept , not only in respect of order and policy , but also by reason of a mystery ; and that holydays are truly more holy and sacred then other dayes , and a certaine part of divine worship . this prefacer is content to make use of iohn barclayes report concerning calvin , namely that he had a consultation once de transferenda solennitate dominica in feriam quintam ; of translating the dominicall solemnity unto the thursday . had it beene unto friday , which is the turkes festivall , then it would have wondrously well served raynolds his turne in his calvinoturcismus . for it concerned that author to inquire diligently of all calvins courses , that stood any way in conformity with the courses of the turkes : neither doe i thinke there could be devised any more remarkable then this . how true this is this prefacer cannot say , but whether he doth not licke his lips at it i know not . but it is apparent , he would have the church endued with such authority , as to change the solemnity of the lords day , to any day in the weeke , and consequently even to friday ; and i doe not doubt but pretence of reason might be devised for it by politique heads , as namely , to hold the turkes in better correspondency unto christianity . now if calvin had at any time a consultation hereabouts ( which cannot be understood of calvins single and proper consultation with himselfe ; for then how could the relator be privy to it without revelation ; and we commonly say , that three may keepe counsaile when two be away ) surely there were many that could give testimony hereof , to wit as many , as whose heads he used in this consultation . and who would not expect , that some one of these at least , should be produced to testifie so much either by word or writing ? as for barcley , he hath his name ab ursae ungula , from the claw of a beare ; give we him leave to bee a biter , a tearer . his father was a man of some note and learning , and one that had the opinion to deserve well of kings by his booke contrá monarch machos ; and thereby he endeared himselfe to king iames , being also a scotchman . but king iames might thinke better of him then there was cause , all things considered . for he maintaines , that in two cases kings may cease to be kings , and to this acknowledgement he finds himselfe mastered in part by a rule of the civill law , ( and he was a civilian ) which is this , servus habitus proderelicto may choose a new father . at the first reading i wondered at the doctrine it selfe , being of an harsh accent , and dangerous consequence ; and much more in consideration of the reason given , which by interpretation and accommodation may draw a very long tayle after it . and it may seeme strange , that none have taken any paynes either to refute it , or cleere it , i meane in publique . yet i speake it onely in reference to the compasse of mine owne reading . in private it may be some have dealt upon it , and my selfe in particular , when i dealt in my sermons upon the thirteenth to the romans . i have been often urged to set forth those meditations of mine and to make them publike ; but i have alwayes resisted the motion , they being but homely sermons , accommodated to a countrey auditory , neither doe i finde my selfe that way fitted for a better audience ; i can take some paynes in writing controversies , but i cannot take paynes in making a sermon , and when i have taken most , i finde i have lesse edified my people , though perhaps better pleased my selfe . yet having not long since understood of a court distinction of puritans ; namely that some of them are good men , onely they cannot conforme to the ceremonies of the church ; but other there are , who though they doe conforme , yet are antimonarchicall puritans : this consideration hath taken a deepe impression in me , and brought me to debate with my selfe , whether it were not fit to publish those poore meditations of mine , if for nothing else , yet to vindicate our reputation , who at the pleasures of too many are oppressed in the world ; and to represent to publique view , our countrey faith concerning monarchies . for if we be reputed antimonarchicall , no mervaile if some course be taken sooner or later to roote us out . and this i might make a prodromus to a greater worke , in answer to a booke entitled deus & rex , a pestilent piece of worke , and as it is thought written by one barefoote a jesuite , conteyning a refutation of a certaine book of one of our divines inscribed god and the king written by doctor mockest , a booke so well pleasing to king james , that as we have heard , his majesty thought fit that children should be catechized in it . this being afterwards translated into latine by doctor harris , now warden of the colledge by winchester , hath beene now many yeares agoe , answered by a papist who conceales his name , and that in a very unhappy manner . and a wonder of wonders it may seeme , that so vile a piece hath passed so long unanswered ; especially considering that heretofore great bishops chaplens were wont to bee imployed in answering papists , and this was the ordinary way of their preferment . i confesse there are certaine mysteries therein , which perhaps are as scarre-crowes to deterre men from taking pen in hand to refute it . for the author of this , would beare the world in hand , that hee who wrote the booke intituled god and the king , and was a puritan ; and that none but puritans doe stand for the absolutenesse of kings in such sort as it is there maintained . and that it is merely a plot to ruinate monarches , by advancing their absolutenesse so high ; dealing with them herein , as hercules did with antaeus ; for observing that as often as he threw him to the ground , he rose up with greater strength , for the earth being his mother , as often as he fell into her bosome she inspired new vigour and spirit into him ; therefore he would throw him down no more , but lifting him up from the earth into the aire , there hee held him betweene his armes , untill he had crusht his breath out of his body , and so made an end of him . in like sort , it is there said , that puritans finde it their onely meanes to ruine monarches , by advancing their absolutnesse in so unreasonable a manner : that when the people shall understand it aright , they will bee so provoked hereby , that they will streyne the uttermost of their power to roote out all monarchies . neverthelesse all this is but a squib , making a great noyse but doing no hurt ; yet sufficient to scare any man in these times , considering how funestous a condition it is , to come under the shadow of the very name of puritan . and the papists , and all that are popishly affected rejoyce in this , as in nothing more . forsooth hoc ithacus velit & magno mercentur atreidae . but see my unfortunate condition ; after i had resolved to make it my next worke to labour in this argument : and after i had dispatched my first worke of pleading for the supreame absolutnesse of god in heaven ; in the next place to try my strength what i could say for the secondary absolutenesse of kings and monarches here on earth ; i am sodenly driven to intermit all other businesses formerly in hand , and to travaile in a new argument , and to strengthen my selfe against the lightnings and thunders , that may breake over our heads we know not how soone ; for wee see examples before our eyes of sufferings in this kind , and how soone our owne turne may come to suffer in the same kinde it is uncertaine unto us . therefore to returne to iohn barcley : wee have heard that his father before his death commended him to the patronage of king iames , who accordingly had him attending in his court somewhile with intent to preserre him : untill on a sodaine his minde was changed , having receaved intelligence , that this gentleman playd false with him , living in his court but as an espie and intelligencer , to discover what he could of his majesties affayres unto queene mother of france ; which mooved king iames ever after , and that most justly , to abominate him . now such a one , if he could not proove true and loyall unto his naturall prince , can it bee expected , hee being of a popish spirit , should carry himselfe truely and honestly towards iohn calvin ? but sure it is ( in this prefacers judgement ) that calvin tooke the lords day to be an ecclesiasticall and humane constitution , only appointed by our ancestors to supply the place of the iewish sabbath , and as our doctor tells us alterable by the church at this present time as first it was , when from the saturday they translated it unto the sunday . for proofe here of this prefacer alleageth nothing but that out of calvin , where he saith , veteres subrogarunt diem dominicum in locum sabbati ; the ancients subrogated the lords day in place of the sabbath : but he takes no notice of that which immediately followes in calvin ; as a reason of the former thus ; for whereas in the lords resurrection is found the end , and accomplishment of the true rest , which the ancient sabbath shaddowed , by the very day which set an end to shadowes , christians are admonished not to stick unto the shadowing ceremonie . where observe , first , as touching the persons noted by veteres the ancients , first ; and then by christiani christians . are not these the apostles as much as any other ? and they in the first place , as wee best knew what that was , which did set an end to shadowes ; and accordingly to give notice of the pregnant signification of the day of the lords resurrection ? and therefore , cor. . . hee doth intirely referre this to the apostles , as whom he confesseth , constrayned by the iewish superstition to have abrogated the sabbath , and in the place thereof ordeyned the lords day . secondly observe that the accomplishment of that which was signified by the jewish sabbath he ascribes to the resurrection . and doctor andrewes bishop of winchester in his speech delivered in the starre chamber in the case of traske professeth that , it hath ever beene the churches doctrine that christ made an end of all sabbaths , by his sabbath in the grave . that sabbath ( saith he ) was the last of them . and that christs resurrection brought with it a new creation , and a new creation requires a new sabbath . and hee alleageth austin ep. . saying , the lords day was declared to christians by christ his resurrection , and from thence began to have its festivity . but that at this time calvin should thinke it alterable by the church , no colour of proofe is brought ; and most unreasonable it is , for any to conceave the sabbath to be as alterable now , as in the apostles dayes it was , when from the saturday they translated it unto the sunday . for that alteration depended upon a second creation , as both bishop andrewes observes , and that out of athanasius de sabbato & circumcision● . and bishop lakes was of the same opinion , as his discourse in manuscript yet to be seene doth manifest . so that unlesse this prefacer can devise a third creation , and maintaine withall the rest on the lords day to bee as ceremoniall , as the jewes rest on the seventh day was , there is no colour , why the christian sabbath on the lords day , should bee as alterable now , as the day of the jewish sabbath was . as for the . conclusions which hee saith calvin resolves upon ; the first whereof hee saith to be this , that one day in seven is not the morall part of the fourth commandement , i say , calvin avoucheth no such thing ; and wallaeus shewes , that generally the friends of calvin maintained the contrary ; between whom neverthelesse and calvin it was never known that there was any contention herabouts . and already i have shewed how unshamefastly this prefacer abuseth calvin in alledging one halfe of his sentence , and leaving the other part quite out , so making calvin to deliver that absolutely , which he affirmes onely conditionally . the second resolution which he obtrudes upon calvin , is , that the day was changed from the last day of the weeke to the first , by the authority of the church , and not by any divine ordinance . it is true , calvin sayth not , that the day was changed by divine ordinance , neither doth he say that it was changed by the authority of the church ; but in plaine termes professeth that the apostles changed it in one place ; and that admonition was given for the change of it , by the consideration of the day of christs resurrection in another , to wit institut . lib. . cap. . sect. . now let every sober conscience consider , whether that day which was first ordained by authority divine , the apostles would alter by lesse authority , then authority divine ; especially considering that christs redemption of the world , is the restauration of the world ; which is as a new creation ; and as the lord rested the seventh day from the workes of creation ; so the day of christs resurrection , was the day of his rest from the worke of redemption ; so that still the day of the lords rest is the day of our rest ; not indeed the day of the lord our creators rest , that ceasing as being ceremoniall , as before hath beene shewed out of doctor andrewes ; but the day of the lord our redeemers rest , which brought with it a new creation , is now the day of our rest . and who was nearer or dearer unto calvin then beza ? whose words upon revel . , . are to this effect , he calls that the lords day , which paul calls the first of the sabbaths cor. . . & acts . . on which day it appeares that even then were made the more frequent assemblies by christians , like as the iewes came together in their synagogues on the sabbath day ; wherby it may appeare that the fourth precept of sanctifying the seventh day , as touching the day of the sabbath and legall rites , was ceremoniall ; but as touching the worship of god , is of the morall law , unalterable , and perpetually to continue in this life . and that day of the sabbath continued in force from the creation of the world , to the day of christs resurrection , which being as it were another creation of another spirituall world ( as the prophets speake ) then for the sabbath of the former world or seventh day , was assumed the first day of this new world ; the holy ghost without doubt dictating thus much to the apostles . as for the third & last resolutiō which he pins upon calvins sleeve , namely that the day of rest to be sanctified to the lord , is yet alterable by the church as at first it was ; neither that first alteration is by calvin sayd to be made by the church , but expressely by the apostles ; & they admonished hereof by the day of christs resurrection ; and beza professeth that our christian assemblies on the lords day are of apostolicall and divine tradition . and observe i pray how bishop andrewes pleades for episcopall authority , as by divine right , in his answer to the first epistle of peter moulin . an est apostolicum factum aliquod , jure non apostolico ? apostolico autem , id est , ut ego interpretor , divino . nec enim aliquid ab apostolis factum , non dictante hoe iis spiritu sancto & divino . is there any fact of the apostles , by right not apostolicall ? but by apostolicall , that is ( as i interpret it ) by divine . for neither was there any thing done by the apostles , which the holy and divine spirit did not dictate unto them . shall this be of force for the institution of bishops , and shall it not be of force for the institution of the lords day , as by divine right ? but put the case it were so in every particular of calvin , as this prefacer avoucheth ; how comes it about that our adversaries practise to choake us with the authority of calvin ? shall we beurged to yield to the authority of calvin , who are reproched usually as calvinists and so nicknamed ? in my time of being in the university , we heard by credible relation , how in one of the colleges , questions were set up to be disputed contrà ioannem calvinum ; and that disputations of that nature were sometimes concluded in this manner , relinquamus calvinum in hisce faecibus ; and we commonly say , there is no smoake without some fire . no longer agoe then at the act in oxford , last save one , anno . i heard calvinists reckoned up amongst papists , pelagians , arminians , puritans , as sectaries at least , if not as heretiques , by him that preached the act sermon on the lords day in the afternoone ; and is it fit , that we should be pregravated by the opinion of calvin , a man whose memory seemes to be hated by men of this prefacers spirit , so as few men more ? the fourth section . neither was hee the onely one , that hath so determined . for , for the first , that to keepe holy one day of seven , is not the morall part of the fourth commandement , our doctor hath delivered in the third section , that not tostatus onely , but even aquinas , and with him all the schoolemen have decreed upon it . nor was there any that opposed it in the schooles of rome , that i have met with , till catarinus tooke up armes against tostatus : affirming , but with ill successe , that the commandement of the sabbath was imposed on adam in the first cradle of the world , there where the lord is sayd to blesse the seventh day , and to sanctifie it . as for the protestant schooles , besides what is affirmed by calvin , and seconded by the doctor in this following discourse , this seemes to be the judgement of the divines in the low countries . franciscus gomarus , one knowne sufficiently for his undertakings against arminians published , an. . a little treatise about the originall of the sabbath , and therein principally canvased these two questions . first whether the sabbath were ordained by god immediately upon the creation of the world ? then whether all christians are obliged by the fourth commandement , alwayes to set a part one day in seven to gods holy worship ? both which he determines negatively . and doctor rivet one of the foure professors in leyden , although he differs in the first , yet in the second , which doth most concerne us christians , they agree together : affirming also joyntly that the appointing of the lords day for gods publique service , was neither done by god himselfe , nor by his apostles , but by the authority of the church ? for seconds , gomarus brings in vatablus , and wolfgangus musculus ; and rivet voucheth the authority of our doctor here . for so gomarus , in the assertion and defense of the first opinion against this rivet . de quibus etiam cl . & doctiss . doctor prideaux in oratione de sabbato consensionem extare , eodem judicio ( by rivets information ) libenter intelleximus . i will adde one thing onely , which is briefely this . the hollanders when they discovered fretum le morire an. . though they observed a most exact accompt of their time at sea ; yet at their comming home they found , comparing their accompt with theirs in holland , that they had lost a day ; that which was sunday to the one , being munday to the other . which of necessity must happen as it is calculated by geographers , to those that compasse the world from west to east , as contrary , they had got a day , had they sayled it eastward . and what should these people doe when they were returned ? if they must sanctifie precisely one day in seven , they must have sanctified a day a part from their to her countreymen , and had a sabbath by themselves ; or to comply with with others must have broken the morall law , which must for no respects be violated . see more hereof at large in carpenters geogr. p. . exam. that calvin hath any where so determined this prefacer hath not prooved , but shamefully dismembred him , thereby to make him to deliver something absolutly which he delivers onely conditionally , and that in opposition unto papists , who will have the lords day to be kept not onely for order and policy sake but by reason of some mystery ; and this calvin professeth to be jewish . aquinas his words are these , habere aliquod tempus deputatum ad vacandum divinis , cadit sub praecepto morali : sed in quantum in hoc praecepto determinatur speciale tempus in signum creationis mundi , sic est praeceptum ceremoniale . to have some time deputed ( wherein ) to rest for . things divine , falls under the morall precept . but for as much as in this precept is determined a speciall time in signe of the creation of the world , so it is a praecept ceremoniall . where i doe observe first , that this ceremoniality is apparently ascribed to the seventh day , and that considered as a signe of the creation , and not to one day in seven . and this indeed may well be the concurrent opinion of schole divines . as for abulensis , of what authority is he to preponderate any one of our divines ? nay , i appeale to every humane conscience , whether no more be morall in this precept , then to set some time apart for gods service . for what ? is it nothing materiall , whether we set apart for divine service , one day in a weeke , or one day in a month , or one day in a yeare , or one day in twenty yeares , or one day throughout the whole course of a mans life ? what conscience can be found so cauteriate as to justifie this ? if so , then let him proceed and say , it is nothing materiall whether wee consecrate unto god one houre in a day , or one houre in a weeke , or one houre in a month , or one houre in a yeare , or but one houre throughout the whole course of a mans life . so that i presume every sober man by the very light of nature , will be driven to confesse that not only some time ought to be set apart for gods worship ( as the schoolemen commonly teach ) but that a convenient proportion of time ought to be destinated unto this . now let reason itselfe judge , whether any more convenient proportion of time can be devised for this then the proportion of one day in seven . and herein let us oppose azorius to tostatus ( if tostatus doe oppose the morality of one day in seven , which is more then i finde ) a papist to confront a papist ; who plainly affirmeth , rationi maximè consentaneum esse , that it is most agreeable to reason , that after six workedayes one day should bee consecrated to the service of god ; especially since god hath discovered unto us that this is his good pleasure , namely that one day in seven should be consecrated unto his service . first , that we might not be left at large to our own hearts , to proportion out the time for gods service . secondly , for the maintenance of uniformity herein amongst his people ; who being left unto themselves might , and in all likelyhood would have run different wayes . and that god hath from the beginning manifested as much , wallaeus hath shewed out of chrysostome in his . homily upon genesis . now even from the beginning god insinuates unto us this doctrine , teaching that in the cirole of the neeke , one intire day is to be segregated and set apart for spirituall operation , and to the same purpose are clemens alexandrinus , eusebius , theodoret , and augustine alledged by him . catarinus is in this place brought in quite against the hayre ; seeing it is not herein , that he is so much as pretended to oppose tostatus , but rather as touching the originall institution of the sabbath . yet why he should say that catarinus hath herein had ill successe , i know no reason ( neither doth this author once offer to give any ) especially considering that the very romists doe acknowledge , that the sabbath was instituted immediately from the creation . their words are these ; the apostles and faithfull abrogated the sabbath which was the seventh day and made holy-day : for it the next day following being the eighth day in compt from the creation — not onely otherwise then was by the law observed but plainely otherwise then was prescribed by god himselfe in the * second commandement , yea and otherwise then he ordained in the first creation , when hee sanctified precisely the sabbath day , and not the day following . rivetus cites diverse popish authors affirming the same with catarinus , contrary to the opinion of tostatus , and notwithstanding pererius his concurrence with tostatus ; no lesse then six papists of note , steuehus eugubinus in cosmopaea ad cap. . gen. gilbert genebrard in his chronology at the first yeare of the world. jacobus salianus in his annalls of the old testament at the first yeare of the world , and the seventh day . who expounds also tertullian , who is pretended to be of the contrary opinion . cornelius a lapide on the . cap. of genesis . emanuel sa. and lastly ribera on the epistle to the hebrewes cap. . num. . so that it seemes catarinus did on this point oppose tostatus with very good successe . neither doth the doctor on whom this prefacer relies , shew any sufficient cause of rejecting catarinus , or bring ought sufficient to justify tostatus . it is true , tostatus brings divers reasons for the confirmation of this opinion , and i have no cause to doubt but they were answered by catarinus who opposeth him herein ; neither doe i finde any exception taken against his answer , either by the prefacer or by doctor prideaux himselfe . and therefore i might content my selfe , seeing nothing but tostatus his authority is proposed , to answer authority with authority : yet i am content also to consider his reasons as they are proposed by pererius . the first digression , wherein , i. answer is made to tostatus his arguments proposed by pererius , to proove that the observation of the sabbath was ordeyned by god immediately from the creation . ii. herewithall the question is disputed , whether adam fell the first day wherein he was created . the first agrument of tostatus proposed by pererius is to this effect , the observation of the sabbath had been superfluous to adam and eve , seeing nothing then could have called them away from the service of god , to wit , they being then in the state of innocency . to which i answer , first that herein is supposed somewhat wherabout there is much question , namely that adam fell not before the seventh day . yet pererius professeth that it was an opinion well knowne , and confirmed by the consent of many and those noble and illustrious authors , that adam fell the first day wherein he was oreated . this sayth he , seemes to have been the opinion of irenaeus ; and cyrillus and epiphanius are cited as approovers of it . he addes , that moses baroephas in his booke of paradice both prooves it , and avoucheth it as the opinion of many others , and especially of philopenus in his oration , which he wrote of the tree of life , and of ephrem in his commentaries upon genesis , and of jacobus sabugensis in his oration of christs passion . to whom may bee added , saith pererius , diodorus the bishop of tharsis , as he is cited in the chaine of interpreters upon genesis , upon those words of the third chapter , we do eate of every tree in paradise . tostatus himselfe as this author writes , was sometimes of the same opinion , though afterwards he changed his minde ; and conceaved as more likely , that adam fell on the sabbath day ; which pererius approves not , though that was the opinion of the author of the darash amongst the jewes , as david kimchi writes upon that psalme , whose title is , a psalme for the sabbath ; and that so by sinning he profaned the sabbath . this opinion of tostatus and the jewes , pererius doth not approve : but the reason he gives for his dissenting from them , in my judgement is very weake . for that it runnes , because the lord blessed that sabbath day and sanctified it , resting from all his workes which he had made , therefore it was not agreeable , that on that day , so severe a judgement of the divine vengeance should be exercised . now i say , this reason is very weake . for we commonly say , the better day , the better deed ; and undoubtedly the lord is holy , as in all his workes , so in the execution of condigne vengeance . in this he delights , as in the execution of mercy . and it is usually the lords course , even on the lords day , to recompence the wayes of the wicked upon their own heads , in the profanation of his sabbaths . secondly , it may seeme strange , that pererius should serve himselfe with this reason , namely , of the lords blessing the seventh day and sanctifying it , seeing he professeth himselfe to be of tostatus his opinion , interpreting these words by way of anticipation , and referring them to the giving of the law upon mount sina . others were of opinion , that adam continued is long in paradise , as christ lived here on earth . but this opinion pererius thinkes no way probable . others devised a continuance of adam in paradise for the space of forty dayes , answering to our saviours fasting forty dayes ; but this he sayth hath no shew of probability . his own conjecture is , that adam fell , and was turned out of paradise that day senight after he was created : and the grounds of his conjecture are in my opinion , as frivolous as any . as first , when he saith that eight dayes space was sufficient to have experience of the happinesse of that state . for why not as well some dayes more or some dayes lesse ? nay rather , by continuance in the same state , we grow lesse and lesse sensible of the happinesse thereof . and the happinesse of a state is best known by the contrary , according to that rule , carendo magis quàm fruendo quid quidque sit cognoscimus . as for the agreement herein which he conceites between adam and christ , as who is thought of many to have been conceaved in the virgins wombe on the sixt day of the weeke , and on the same day of the weeke was indeed crucified upon the crosse ; who seeth not that this conveniency had been found as well on that day fortnight , or on that day three weekes , and so in infinitum , as on that day senight ? as ridiculous appeares to be his pretence of complying thus with the antients , whose opinion was , that adam fell the same day wherein he was created , which he would apply to that day senight after . for why not as well to that day three weekes after , or that day a month after , and so in infinitum ? but let us consider pererius reasons whereby he undertakes to shew the unlikelihood of adams falling the first day . the first is drawn from the forme of adams temptation , thus , why doe you not eate of every tree of paradise ? which supposeth as he saith , that they had already eaten of every other tree in paradise ; and eves answer , he saith , seems to confirm this in saying , we eate of the fruit of the trees in the garden . but of the fruit of the tree which is in the mids of the garden , we eate not ; what is the meaning of we eate , but this , we are wont to eate , quoth pererius . yet forthwith he himselfe enervates this interpretation , confessing that the meaning may be this , it is lawfull for us to eate . and i willingly confesse , that no argument appeares to me so plausible as this , namely that they had formerly tasted of every fruit of the garden besides this : for it seems very likly , that not till then they were wel prepared for satans temptation . and it seemes unlikely they would offer to taste of the fruit forbidden untill they had tasted of all the rest ; then indeed and not til then , the commendation of that as of a more excellent fruit then any of the rest , might the better allure them both to touch and taste . but as pererius proposeth it , it hath no force ; for as much as he corrupteth the text , the divells words being not such as these , why doe yee not eate of every tree of paradise ? but running thus ; yea ? hath god sayd yee shall not eate of every tree in the garden ? or as piscator takes it for a conclusion of a larger discourse ; yea in as much as god hath said , ye shall not eate of the fruit of every tree in the garden , so giving a reason to proove what he objected , namely that god envyed their happinesse . as for the reasons which before i have given , they may be answered thus . if the benefit of this fruit had been of the same kinde with the benefit of others , and onely in degree of excellency above them , then were it no way likely they should begin with this . but seeing it was pretended to be of a farre different kinde by satans suggestion , not so much for satisfying the appetite of sense , as for satisfying the spirituall desire of the soule in knowing good and evill , which the very denomination of the tree given by god himselfe did fairely intimate ; and this being cunningly improoved by satan to be a divine condition , in making them like unto god ; this consideration might well allure forthwith without all further stay to have experience of other fruit . secondly why might they not have tasted of the fruites of other trees , without any necessity of nature urging them , and yet without any luxury at all , but only to acquaint themselves with the condition of those good creatures which god had provided for them ? yet again considering that this experience made to no other end , should so sensibly have brought home unto them the goodnesse of god , in that state of holinesse and integrity , that it would have exceedingly confirmed them in their obedience to god , and made the motion of the serpent at first hearing distastfull , and to choose to be like unto god in obedience , and thereby in conformity to his holy will , then in forbidden knowledge . and besides , the tasting of all so soone , can hardly be justified from luxury or wast : therefore i rest in my first answer . pererius his next reason caryeth a great deale of shew , but in substance lesse forcible . certainly the making of the beasts of the earth , and of man , might be done in as short a time as it pleased god to have it ; especially considering the opinion of some antients , that all things were made together , and that in a short space ; so mans placing in paradise , and the beasts brought unto him by god , might be soone dispatched : and surely adams naming of them cost him no study ; and undoubtedly all this was done before the creating of eve ; so that all this might be done before noone , and space enough allowed for the divells conference with eve , and his seducing her , and her seducing adam . the making of them aprons to hide their nakednesse caryeth the greatest shew of requiring longer time ; but he who wanted not wit to name the beasts so congruously to their natures , wanted not understanding to cover themselves with fig-leaves . as for the doctors alleaged by him for his opinion ; i doe not finde that any of them is expresse , or by consequent direct for that , whereunto they are alleaged ; but the inferences made from their wordes are meerely conjecturall . for when hee writes , that ioseph in the first booke of his antiquities ; and basil in his homily of paradise ; and damaseen in his second booke of orthodox faith and . chapter . seeme to be of this opinion ; his ground is only this , because as he saith , they write that the serpent in paradise did often come to our first parents and converse with them very gently and familiarly , and that thereupon the divell tooke hint to inveagle the woman . now this is but a conjecture of theirs ; neither doe they say that he was wont to conferre with them ; yet all that they speake of may very well be fulfilled in a few houres . that which to this purpose he alleageth out of austin de civit . dei lib. : c. . is onely this , the apple on the tree forbidden , we are to believe it to be such , as the rest of other trees , which now they had found to be without hurt ; hence it seemes pererius would inferre , that before the divells temptation they had tasted of them all ; but austins speech is indefinite , and verified , in case they had tasted but of some ; and eve might have tasted of some , adam of other some ; if it be further urged , that austin delivers it as a reason to shew how hereby they were made more pliable to yield to satans temptation : i answer that by tasting some , yea and without tasting any , they might be well assured they might be tasted of without hurt , excepting that which god had forbidden them ; and the tasting of all without hurt was no tolerable reason to perswade that in like manner they might tast of the forbidden fruit without hurt ; the lord having professed unto them , that in the day they did eate thereof , they should die the death . pererius addes that austin in his twentieth booke of the city of god , and . chapter , doth not obscurely give to understand , that albeit he thought adam continued not long in paradise , yet that he continued there longer then one day . but i finde no such thing in the place quoted by him . but i guesse the passage he aimes at , is that wherein hee discourseth of those words of the prophet malachy mal. . and the sacrifice of iudah and ierusalem shall please the lord as in the dayes of old , and in former yeares ; and he inquires , what time that is , which is signified by this phrase , as in the dayes of old , and in the former yeares . and first he saith , that perhaps thereby may be signified , the time wherein our first parents were in paradise . and to this he referres that of esay es . . according to the dayes of the tree of life , shall be the life of my people . and who saith hee , knowes not , what that place was where the lord planted the tree of life ? but then to the contrary he discourseth thus , if a man shall say those dayes of the tree of life to be the dayes of the church of christ which are now current , and that christ himselfe is prophetically called the tree of life — and that these first men lived not any yeares in paradise , from whence they were so soone ejected , that they begate no sonne there , and that therefore that time cannot be understood by this phrase of malachy ( as in the dayes of old and former yeares ) — i passe by this question : to wit , of the meaning of the prophet malachy . now had austin simply sayd that our first parents continued not many yeares in paradise , there had beene some colour , as if he thought , adam had continued some few yeares , or one yeare at least , in paradise . but neither doth austin deliver this as his owne opinion , but as the discourse of others ; and that to proove that the words mentioned in malachy , cannot denote the time of adams being in paradise ; for as much as they speake of many yeares ; but adam continued not yeares in paradise , which is proved by this , that he was driven from thence before he had begotten any sonne ; which if it be referred to the conception of a child , as in reason it seemes to be , who seeth not that one day , or a night might have sufficed for that ? so that all things considered , this place rather makes against pererius then for him . in like sort , that which he alleageth out of gregory is onely this , that man in paradise was accustomed to the words of god , and conversed with the spirit of the blessed angells ; suppose it were so , and with god himselfe , so long as he continued in the state of integrity ( yet i hope they will give way to the temptation of satan ) yet how little or how long that time continued is not specified . consider we now the reasons to the contrary , delivered partly by pererius himselfe , partly by doctor willet upon genesis . who on the third chapter of that booke proposeth them in this order . first , the angells that fell , presently after their creation sinned , as our saviour saith , that the divell did not stand or continue in the truth iob. . . hereunto austin consenteth , factus continuò se à luce veritatis avertit , as soone as he was made , presently he turned aside from the light of the truth : so it is likely that man also — and indeed the inference from angels to men in this particular , seemes to proceede from that which is lesse likely to that which is more likely . if the angells of themselves fell so soone , how much more likely is it , that both satan would set himselfe with the first , to tempt them , and being tempted lesse strange it is that they should fall . but concerning the angells defection , it doth not follow , either by our saviours phrase , or austins phrase that either of them believed they fell so soone . but whensoever that was proposed unto them , which was the triall of their obedience ; had they approoved of it and submitted unto gods will , that had beene or thereupon undoubtedly had followed their confirmation , as it was u●no them that stood ; and their not approoving it , their not submitting unto it was their sinne in part , though according to their spirituall nature , it might be in the highest degree of stomach and pride ; like as their approbation thereof who obeyed was in an high degree of zeale and humility . aquinas professeth it to be more profitable , and more agreeable to the sayings of the saints ; that the divell sinned anon after the first instant of his creation . secondly , doctor willets second argument is this ; our saviour saith that the devill was a murtherer from the beginning , not of the world , but of mans creation , therefore at the very first he set upon them . but that phrase from the beginning doth not tie us to any such exact calculation . thirdly , the subtilty of the divell doth insinuate as much , who would then assault them , when they were least able to resist , before they by experience were confirmed iu their obedience . in this i confesse there are two particulars of very momentous consideration . first , the devills subtilty to set upon them , before they were possessed and taken up with an holy walking with god. secondly , that continuance in an holy walking with god could not but confirme them , and make them more stedfast therein , having as yet no principle of the flesh in them to make resistance , and to suspect every motion that should arise to withdraw them from it . fourthly , and it was fit , saith he , that man sinning should be cast out of paradise before he had fully tasted of the pleasure thereof , lest he afterward might be tormented with the losse , and attemted to returns . this reason my palate doth not relish so well ; the more adam should be tormented with the losse of paradise , the better it should be for him in my judgement , rather then worse . and as for attempting to returne , i cannot conceave how he should be so vaine as to presume to evacuate gods judgements , and then againe of any such paradise after adams banishment therence , wee read nothing . fistly , and it is cleare ( saith doctor willet ) by the serpents first on set , hath god sayd ye shall not eate of every tree ? that they had not yet tastea of any fruit , but at the very first the forbidden fruit was offered , before their appetite had beene served with any other . but first i doe not finde , that the text mentioned hath any such importment ; secondly , this supposeth , that the tast of other fruits would have beene apt to hinder the course of satans temptations ; but how ? in respect of giving so good content and satisfaction , yea but this satisfaction was no other then to the sensuall appetite ; but the tree forbidden in the very name of it ( whence satan tooke advantage to promote his temptation ) seemed to promise satisfaction in a far different kinde , namely to the spirituall appetite of the minde . . adam ( saith he ) had not yet eaten of the tree of life , as it is evident verse . but if they had stayed any time in paradise it is not unlikely , but they should have tasted of the tree of life , it being in the heart of paradise . this at first seemed to me very considerable ; but upon after thoughts not so . for certainly it assured not life , but upon obedience and therefore without obedience the tasting thereof ( if accessible in that case ) would have stood him in small stead . . likewise , saith he , seeing presently after the creation they were bidden to encrease and multiply , it is no other like but the man should have known his wife in paradise , if they had stayed there so long , and so they should have gotten children without sin . this reason is not to be despised ; although to stay a day or two in paradise was not to stay there long . but considering that then they might company together without all sinne so much as in thought , or circumstance of act , ( the want whereof makes even acts naturall in this condition of ours , shamefull unto us ) why should they deferre the propagation of mankinde ; especially considering that the child conceaved in the state of innocency should have beene without sinne . . the eighth reason is in effect the same with that of broughtons ; if adam had not sinned the first day , the lion had eaten grasse ; this in my judgement is a most insipid reason . first , because god had ordained , that all beasts at the first should live by grasse gen. . . secondly , in the arke of noah , lions must have eaten grasse or hay , or else have starved , they had no power to prey upon their fellow passengers . thirdly , if lyons and beares at first had lived by pray , even after adams fall , what had become of the rest of gods creatures , imbelles damae quid nisi praeda sumus ? lastly it is well knowne that in these dayes , in new england , beares doe live by grasse , and their flesh for mans meate is accompted better then venison . never any man on earth , christ only excepted , kept the sabbath without sin : the apostle saith , he that is entred into his rest hath also ceased from his own works , as god did from his , hebr. . it is the rest only of christ , where there shall be a cessation from all the works of sin . but that rest which adam should have kept in paradise was not christs rest : therefore he kept no rest there without sin , he fell then before the sabbath . this argument i confesse seemes to be very ponderous and savoury , as built upon the apostles discourse heb. . but the proposition is not sufficiently proved . for to cease from a mans owne workes ( as they are taken from sinnes ) is evidently competent to none but such as have formerly sinned , which cannot agree to adam in the state of innocency . yet it cannot be denyed , but that adam continued in innocency and without sinne untill his fall . and so long rested from sinne , though not in christ , save that to rest from sinne supposeth the precedency of sinne . but albeit this were granted , it followeth not that he fell before the sabbath ; for he might fall on the very sabbath , which was the opinion of the author of the jewes darash , mentioned by rabbi david kimchi on the . psalme . . that place lastly makes to this purpose , psalme . . adam lodged not one night in honour ; for so are the words if they be properly translated ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to lodge or stay all night : and thus diverse of the rabbins doe expound this place of adam ; and be quotes rabbi nathan . r. menachem , and midras tehillim . it cannot be denied but this place is very pregnantly appliable unto adam , as the first and chiefest object on whom this truth is verified ; as being in the chiefest honour that ever man had on earth , lord of all the world , and the father of mankinde , and placed in paradise ; and the verbe properly signifies pernoctare , to continue a night . onely it is of the future tense , which yet to beare the signification of the time past is nothing strange in the hebrew , though it hath not alwayes vau conversivum , the signe of such conversion . and the very word adam is here expressed , and we are very apt usually to accommodate unto adam without all reference to this question , or consideration of the propriety of the hebrew word signifying pernoctare . but let us returne to that from whence we have digressed . be it so that adam continued in his integrity untill the end of the seventh day ; doe we not read expressely , gen. . . that god tooke the man and put him in the garden of eden , that he might dresse it and keepe it ; therefore god had worke for him to doe , even in things of this world as well as hee hath for us . and martin luther professeth as much ; it followes from hence saith he , that if adam had stood in his innocency , yet he should have kept the seventh day holy , that is , on that day he should have taught his children , and childrens children , what was the will of god and wherein his worship did consist , he should have praysed god , given thanks and offered . on other dayes he should have tilled the ground , looked to his cattell . and selneccerus treads in luthers steps , treating upon the commandement of the sabbath . why then should it be thought superfluous to ordaine some dayes for the works of this world , and one day for the service of god ? and is it likely that eve was about the service of god , when the divell assaulted her ? was shee not too neare the forbidden fruit ? it was within her sight , and the fruit within her reach . ● they urge that vacation from service workes was then in vaine , seeing nothing could then be laborious and troublesome unto him . i answer ; though it were no paine to him to keepe the garden and dresse it ; yet this must needs take up his thoughts while hee was about it , and many a gentleman in these dayes finds lesse imployment then adam had ; will it therefore follow that the observation of the sabbath is superfluous ? . the third reason is , that if this commandement were then given , it should oblige all men ; but it is plaine that the gentiles never observed it , neither doe we reade the patriarchs did . i answer , there is no soundnesse in all this . for touching the gentiles , we have no history before the flood , nor till a long time after ; in which space of time , this doctrine of the institution of the sabbath being carried onely by tradition , might easily bee obliterated . the scriptures divine are the most ancient records in the world ; but it followes not , that because the scriptures doe not record how the patriarches did observe the sabbath , therefore they observed it not ; but much rather , because , the scriptures record , that the lord blessed the seventh day , and sanctified it , therefore the patriarches did observe it . and the truth is , untill the comming of the israelites out of egypt , wee reade not of the church of god any where but in single families . neither doe wee reade of the patriarches before the flood or a long time after that they kept any day consecrate to gods service ; will it therefore follow , that those holy patriarchs did set no time at all apart for gods ervice ? yet is it generally acknowledged as by the light of nature , that some time ought to be set apart for divine service . and formerly i have shewed out of manasses ben israel , that whereas the lord enjoyning to the israelites the observation of the sabbath , bids them remember that they were servants in egypt ; this the antient wise men among the jewes doe aply in this manner , cogita in egypto ubi serviebas , etiam ipso sabbato per vim te coactum ad labores ; thinke with thy selfe , how that in egypt where thou servedst , that by force thou wast constrained to worke , even on the sabbath . so that the observation of the sabbath was a duty even in those dayes . observe farther that in the fourth commandement , the jewes are charged to looke unto it , not onely that their children and their servants did observe the sabbath , but also , the stranger that was within their gates . now these kinde of strangers commonly called strangers of the gate , and thereby distinguished from strangers of the covenant ; were such as were not circumcised , though accompted proselytes in the first degree . and on them was usually imposed no other burthen , besides the observation of the seven precepts of noah , as schindler observes upon the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which seven precepts of noah are also reckoned up by the same schindler in the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and albeit the observation of the sabbath were none of them expresse ; yet in as much as the lord gives expresse charge that the strangers within their gates should observe the sabbath , it seemes it was comprehended under one of them ; and therefore some thinke it was comprehended under that which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedictio dei ; that is , the worship of no other god , but the creator of heaven and earth ; and by name , my worthy friend master joseph mede ; as i have seene in a manuscript of his touching the interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the acts ; and hereof he gives this reason ; namely that the observation of the seventh day was the badge of this , namely of worshioping the creator of heaven and earth , according to that , the sabbath is a signe between me and you , that i jehovah am your god because in six dayes the lord made heaven and earth , the sea and all that in them is , and rested the seventh . now if the observation of the sabbath were comprehended under the seven precepts of noah , undoubtedly it was in force , and practise amongest the patriarchs , and that not only after , but before the flood ; for undoubtedly they all worshipped the lord god creator of heaven , and earth . . we have notable evidence for the observation of the sabbath day , even among the gentiles . and first , the distinction of the whole course of time into weekes , for the antiquity thereof is remarkable , and now lately justified by rivetus against gomarus with great variety of learned observation , and that especially by claudius salmasius that renowned scholar and antiquary , one of them who with great instance urged rivetus not to suffer gomarus to passe unansweared in this point . it is true , as rivetus observes , that causabon writing upon suetonius l. . . and upon these words , diogenes the grammarian was wont to dispute at rhod●s on the sabbath , professeth his opinion , that the observation of weekes now a dayes generally receaved , was not commonly receaved before the dayes of theodosius , though he confesseth , that long before it was in use among the grecians , especially those of asia . yet rivet makes it good , and that out of tertullian , that long before it was in use among the latines . ioannes philoponus in his commentary upon the history of the creation , a book commended by photius in his bibliotheca lib. . cap. and lately set forth at vienna in austria , writes thus ; all men doe agree in this , that there are seven dayes only , which by revolution in themselves doe complete whole time , whereof what reason can wee give , but that which moses gave ? to wit , that in six dayes the lord made the world , and rested the seventh . and clemens alexandrinus and eusebius prove the same out of homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seventh day was that , wherein all things were finished ; and out of callimachus , and out of linus in diverse passages to the same purse , as rivetus hath shewed in his answer to gomarus . and further , that in the french kings library , there is a chronology of george syncellus , from adam to dioclesian ; wherein salmasius observes , that the computation of times by weekes was before the computation of times by moneths and yeares was found out by astrologers ; and that the ancient fathers distinguished the spaces of times only by weekes : and that the caldean astrologers having observed the course of the sunne , moone , and other planets were the first that bestowed on the seven dayes of the weeke the names of the planets ; and that by the testimony of an antient author manuscript . zoroastres and hystaspis were the authors of these demonstrations . but that this circuit of seven dayes was in use before zoroastres and the first authors of astrology . but the jewes kept themselves as to the distinction of times by weekes , so to call the dayes by their order , the first , the second ; and that the pythagoreans did the like — and called the first day of the weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as the hellenists called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the yeare , . there was set forth a book at venice ( as the same doctor rivet writes ) intitled thesaurus praeceptorum isaaci atiae iudaei ; in the first part whereof and . praecept touching the sabbath , he writes to this effect , that the holinesse of that sacred day is so well known , that it were superfluous to use many words in the explication thereof ; seeing it is found to have impression in the very hearts of the heathens themselves ; becaase there is none that knoweth not , that when his highnesse to whom none can approch , built this wonderfull frame , he rested on the seventh day . . and thus ere i am aware , i am fallen upon the holinesse of the day , acknowledged generally by the heathens themselves as this jewish writer conceaved . theophilus antiochenus an antient father in his second booke written to autolycus , acknowledgeth the celebrity of this day amongst all men , though the reason thereof was not so well known to most ; to wit as drawn from gods rest on that day after he had created the world. tertullian also acknowledged the heathens to solemnize the seventh much after the same manner that the jewes did ; confirmed by the learned observation of iacobus godefridus , notwithstanding some exceptions made against it . and that this was the practise of the romans he proves farther out of tibullus and ovid , namely that they did feriari rest on the saturday as the jewes did . and manasses ben israel in his . question upon exodus writes thus , ne agareni quidem , veneris diem religiosissimè colentes quem algama vocant , sabbato nomen , suum eripuerunt : hauddubiè ita providente deo , ut omnium animis aeternitas ejus imprimeretur . the very agarenes , most religiously observing the friday , which they call algama , have taken from the sabbath its name : doubtlesse god so providing , that the eternity thereof should be imprinted in the minds of all men ; belike as a testimony of gods rest from his workes in the creation , therewithall to maintaine an acknowledgement of god the creator . more then this , salmasius acquainted rivetus with some collections made by the forementioned georgius symellus out of certaine apocryphall bookes , one whereof is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the litle generation , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the life of adam , in which the author observes through many weeks , that the seventh day was a day of rest ; and that he conceaved the author of that booke to have been a iew , translated by some hellenist , who makes mention of the lords day : and doctor willet alleageth philo calling the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a festivall of all nations . so little neede have wee to sticke upon that in hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seventh is an holy day ; which some observe to have beene spoken , not of the seventh day of the weeke , but of the seventh day of the moneth rather , wherein apollo was borne ( which yet is alleaged by clement and eusebius as for the seventh day of the weeke ) what is wanting herein , being so plentifully supplyed other wayes . ) and whereas gomarus being convicted of the evidence of this truth , betakes himselfe to a new course , as to say that this practise of heathens was taken from the jewes , and not from the ancient patriarchs ; doctor rivetus brings a manifest place out of iosephus to refute that conceite of his ; as who professeth that this custome of the gentiles had beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long agoe . and how unlikely is it , that either the egyptians , or the nations bordering upon the jewes should take this from the jewes , when we consider solitum inter accolas odium , as tacitus observes , the accustomed hatred between borderers ; especially between the seed of the woman , and the seed of the serpent * ; and how distastfull the things of god are unto naturall men , even folishnesse unto them , neither can they know them , because they are spiritually discerned . and homer , and linus , and callimachus , fetch the seventh day from the very creation , as whereon the making of all things was finished . i come at length to the fourth argument . if the patriarches had observed the sabbath , moses would have mentioned the religious observation thereof by their ancestors , to encourage them . i answer . it is not likely they were ignorant of the practise of their ancestors . the chaldee paraphrase upon the psal . . supposeth adam to have beene the author of the psalm that is intitled for the sabbath . . if for gods sake who delivered them out of egypt , they would not observe it , neither would they observe it for their ancestors sake . . moses makes no mention of their ancestors practise in setting apart any time for the service of god ; shall we therefore deny that by the suggestion of light naturall some time is to be set apart for this ? the fathers professe that no other positive precept was given to adam then to abstein from the fruit of a certaine tree . i answer , chrysostome professeth expressely , that from the beginning god hath shewed that one day in the circle of the weeke is to bee set apart for spirituall operation ; likewise the testimonies of athanasius and epiphanius are expresse for the acknowledgment of the institution of the sabbath immediately from the creation , as before hath beene shewed . indeede both as touching the setting apart of sometime in generall for gods service , and the proportion of one day in seven in speciall , is more then positive . divines teach that before christs comming the gentiles might obtaine salvation by observing the morall law , and the law of nature , with some light of divine faith , and supernaturall assistance of god. i answer . . of what reputation those divines hee speaks of , deserve to bee with us , let every protestant judge . . yet wee know that the gentiles might have evidence enough of the holinesse of the seventh day ; and that god left not himselfe without witnesse in this , even to heathens is so notorious , that we may justly wonder , to observe how the monuments of the dignity of the seventh day were so strangely preserved among them . . yet where testimony sufficient was wanting not onely for the particularity of the day , but for the proportion of time ; wee doe not hold these to be morall so absolutely , and in such a degree , as to say that failing in this alone in such a case should prejudice any mans salvation ; though we say with chrysostome that god by the story of the creation hath sufficiently manifested that one day in the weeke ought to be set apart for gods service ; and with azorius the jesuite , that it is most agreeable to reason , that after six worke dayes one day intire and whole should bee consecrated to divine worship . . from papists this prefacer proceedes to protestants , and tells us that this seemes to be the judgement of the divines in the low-countries ; for proofe whereof he produceth none but gomarus and rivetus ; both which are well knowne to be opposite in the point of the originall institution of the sabbath . and as touching the morality of one day in seven , both wallaeus and thysius two professors of divinity in the university of leyden , are well known to differ from them both ; and hyperius a low countreyman too . as for calvin , i have already shewed how he makes nothing for this prefacer ; and that they catch advantage from him most unreasonably by dismembring him . wallaeus shewes the same to be the judgement of martin luther , namely , that one day in the weeke at least ought to bee consecrated to divine service ; and out of melancthon , that all the ceremoniality in the fourth commandement is restrained to the observation of a certaine day , that which remaines besides therein commanded continuing morall . * beza likewise affirmes that the sanctifying of every seventh day as touching the service of god , is of morall obligation and unremoveable . the like wallaeus shewes to have beene the judgement of bucer , peter martyr , zanchy , iunius , viretus calvins colleague , danaeus , antonius fayns , matthias martinius , and in a manner all that have written upon their belgick catechisme . by this , the reader may consider the modesty of this prefacer , when hee professeth that it seemes to bee the judgement of the divines in the low-countries , that one day in seven to be set apart for gods solemn worship is not of the morality of the fourth commandement . but wallaeus proceeds and shewes the same to have been the judgement of ursinus , and paraeus of the palatinate ; of alstedius professor at herborne ; together with lansbergius and festus hommius , all maintaining the morality of one day in seven , to bee consecrated to divine service . and in the close professeth , hee could adde the testimonies of many english and scottish divines , who ever have beene accompted orthodox , concurring in judgement with the former on this point . last of all consider , what is gomarus his owne opinion ; to wit , that we are not so precisely bound to this proportion of time , but that wee may allow a better . the condition of divine worship ( saith he ) commanded in the fourth commandement requires that not only certaine dayes ( for order and for gods better service sake ) be observed , but also that sufficient dayes be observed ; it cannot be inferred from this that god hath not defined a certaine day to us , that it is indifferent whether we make choyce of one in fifty , or in an hundred , or one in a thousand . then proceeding to define what are sufficient , hee acknowledgeth that the dayes set apart for this must bee either as frequent or more frequent , then one day in seven . and in this answer of gomarus to an argument of wallaeus made for the morality of one day in seven doth rivetus rest ; namely that to us who are eased of the burthen of iewish ceremonies , the dayes consecrated to divine service may be more , they may not be fewer . and addes of his own , that we cannot in charity require of our servants the labour of so many dayes ( to wit of six ) without some rest . as for the seconds which this prefacer saith gomarus brings , to wit vatablus , and wolfgangus musculus , this is nothing to the present purpose . for these are not brought in by him in the point of the morality of one day in seven , but onely in the point of the originall institution of the sabbath ; but this is his jugling course to mendicate some shew of authority to serve his turne where substance faileth him . . as for the hollanders who in travailing about the world westward had lost a day , that is , came to observe our christian sabbath one day too late ; when this prefacer askes hereupon , what should those people doe when they were returned ; i will not answer by advising them to travaile the world over againe eastward , that they may finde the day which they had lost , by travailing round the world westward ; much lesse that they should renew their travailes the same way till they had lost six dayes more , that so their sabbath might concurre with the sabbath of their countreymen at home : but according to the particulars proposed by him ; namely to concurre now with their countrymen a day before their time , that so they might make amends for that time which they had lost , if any neede of amends , and not rather for uniformities sake . for when in the dayes of joshuah the sunne standing still one day was as long as two dayes , yet this was nothing materiall to the altering of their sabbath , much lesse when the sunne went backe , . degrees in the diall of ahaz , while king hezechiah reigned . no sober man i thinke will say , the morall law was broken by this , though one weeke in josuahs dayes contained more time by . houres , then any former weeke , and another weeke in king hezechiahs dayes was found to bee many houres longer then his fellowes . the second digression consisting of two parts . i. in making good doctor wallaeus his arguments for the morality of one day in seven , against the answer of doctor rivetus . ii. in answering of doctor rivetus his arguments directed against the morality of one day in seven . now whereas doctor rivetus about the observation of one day in seven as necessary , differeth in opinion from his two collegues doctor thysius , and doctor walaeus , and not so onely , but directs himselfe ( after gomarus ) to take into consideration the arguments proposed by doctor walaeus for the morality of one day in seven , and to accommodate an answer thereunto : i thinke it fit , not to omit the discussion of that answer of his ; and that in such sort that i may carry my selfe correspondently to his ingenuous behaviour herein . the first argument of walaeus is this , if by the force and analogy ( of the fourth commandement ) it be not rightly collected that one day of seven is to be consecrated to divine worship , then no certaine number or circle of dayes can be limited ( to the foresaid purpose ) by any divine precept , seeing in no other precept is found mention of any other number ; and therefore it shall be lawfull to choose either a thirtieth day , or a fiftieth day without transgression of any divine precept . but this is absurd . this argument is of great force ; considering the difference betweene proportion of time allowed unto divine service ; and the difference of the day , keeping still the same proportion . for every master , from the greatest prince to the meanest housholder expects that his servant should be profitable unto him , and accordingly hee expects a certaine proportion of service to bee performed by him ; as namely a good dayes worke for every day ; a good weeks worke for every weeke . and in every trade it is well known by them that are seene therein , wherein consists a good dayes worke , whereof whosoever failes , he is accompted but an idle and unprofitable servant ; but so the worke of the day be done , whether he laboureth more in one houre , then in another , he regardeth not . such in like manner is every ones consideration of a weekes worke . so likewise as touching the service of god , it is nothing materiall as touching the substance of gods service what day of the weeke is set apart for that . for whether we consider the advantagious nature of it for setting forth the glory of god who is our maker ; and as we came from him so we must be for him , rom. . & heb. . the supreame efficient being ever of duty the supreame end ; or whether we consider the profitable nature of it to our owne soules in comming acquainted with him , both touching his nature , touching his counsaile concerning us , and touching his will. for when we despise him , we despise him against our selves ; and when wee provoke him , wee provoke him to the confusion of our owne faces ; himselfe being nothing profited by our service , but our owne soules rather , though he be pleased to accompt himselfe glorified thereby : it being his glory to doe us good . this advancement of his glory and our good is no more promoted by setting one day in a weeke apart for this then another . but betweene the proportion of one day in a weeke , or one day in a moneth , or one day in a yeare , there is a vast and momentous difference . for we come to the knowledge of god , and of the mysteries of godlinesse by small degrees ; and in the wayes of holinesse we clamber as it were up an high and steepe hill ; and our life is a wayfare , our condition is the condition of travellours ; nay our life is a warfare , and the divell and his angells of darknesse goe about continually like so many roaring lyons , and hungry beares , seeking whom they may devoure ; so that we travell to heaven as it were by dennes of lyons , and over mountaines of libbards . and will any wise man say that it matters not much in this case , whether we acquaint our selves with the armour of god one day in a weeke , or one day in a moneth , or one day in a yeare to arme our selves against such ghostly and watchfull enemies ? secondly , considering that it was never knowne that any master from the highest to the lowest , was so foolish to leave it to his servant to cut out what proportion of service he thinkes fit , wherewith to satisfie his master for his keeping , and for the wages which he expecteth at his hands . these things considered ; i say this first argument of doctor wallaeus is of great evidence and force , and therefore it is to be well weighed and considered what answer either doctor rivetus or any other doth make unto it , and what satisfaction it gives . now the answer that hee makes unto it proceeds not in his owne name , but in the name of another , to wit , in the name of gomarus , and such as concurre with him . to this they answer ( saith he ) that it is no inconvenience that there is no certaine number or circle of dayes defined for gods service by any precept . it is enough that the nature of publique worship , in generall comprehended in the fourth commandement , doth require that not only certaine dayes be observed , but that the number of them be sufficient also , nor fewer then the right institution of the church , the salvation of men , and glory of god doe require , and that god by not defining it , hath not left unto us a wild licentiousnes but a prudent liberty . and therefore that it cannot be differred to one day in twenty , or thirty , much lesse to one of a thousand . . over and above they note ( saith he ) that from the morall reason of precept it is gathered what number of dayes is sufficient for divine service ; namely that seeing we are eased of the burden of ceremonies , whereof the iewes were not , and yet god required one day in seven to be kept holy by them , we may be more frequent in divine offices , but ought not to be lesse : but yet that god hath not precisely tied christians to any , that is ( as i take it ) to any day in the weeke , whereas it should be to any proportion of time , otherwise it is nothing to the present purpose . . doctor rivetus addes this of his owne , that whereas this also is morall that some rest be granted to servants and labourers , in charity the labour for so many dayes cannot be exacted of them without some rest . to this i reply . here we have acknowledged , that not only some time , but also a sufficient proportion of time is to be set apart for gods publique service , and that by the very light of nature ; for that i conceave to be his meaning , and not with reference to the precise commandement commanding it but with reference unto it as it is morall , and so acknowledged by light of nature . for it is apparent that the commandement in requiring a seventh doth therein require one day in seven , and not leave it at randome , what proportion of time , but defines it . . i appeale to every mans conscience , and that as guided by the very light of nature so farre as it may be justly thought to be incorrupt , whether it be not more fit the lord himselfe should set downe what proportion of time he thinkes sufficient , then that the definition hereof should be left to the servant , and that for these considerations . . if it be left unto man , how improbable is it that all the nations of the world ( as christians are or may be found in all ) will concurre in judgement , and if they doe not , who seeth not what a way is hereby opened to miserable distraction and confusion , consider what socrates hath written of different rites in keeping lent , and in observing holydayes . . if it be left to man , it is very likely that little enough will be thought sufficient , so burthensome unto flesh and bloud is gods service ; and the major part in most nations ( if not in all ) even of the best ( as is to be feared ) is not truly regenerate . foras our saviour tells us though many be called yet but few are chosen . . upon this he concludes it may not be differred to the twentieth day ; yet it is well knowne that brentius hath professed it may be differred to the fourteenth upon leviticus . . . as doctor bownde alleageth him . now if so great a writer hath beene of opinion that from the seventh it may be put off to the th . why may not another rise up and maintaine that from the fourteenth it may bee put off to the twentieth , so dangerous it is to forsake that light which god hath given us in his word ; and by way of divination , hunt after a new light of evidence in the counsailes of our owne hearts . in the light of my conscience it seemes most absurd , that it should be left to the servant to cut out what proportion of service he thinkes good unto his master . . it is well that both he and gomarus thinke we are bound to cut out a better proportion of gods service then was prescribed to the iewes rather then a worse : yet brentius as great a writer as any of these , thinkes otherwise , as wee have heard . . doth only our freedome from the yoke of ceremonies requires this ? and not much more . . the love of god revealed unto us in christ in the dayes of the gospell . . the encombrance of gods truth with errors , and heresies , and those very dangerous ones . . and in a word the strong opposition that in these daies of the gospell is made , and will be made more and more as the end of all things doth approach , both unto faith and holinesse . it is noted to be the sinne of christendom not to receave the love of the truth . thess . . and of these latter times paul hath prophesied , that men should be lovers of pleasures more then lovers of god. . as for this opinion of gomarus and rivetus ; i am glad they are so farre convicted of truth in this argument as to professe , that we ought to keepe holy rather more dayes then fewer ; but why then doe not the states of holland under whom they live ( if they be of the same opinion ) make it good by practise ? and the french-churches also ; but they want example in antiquity for this . who seeth not that this is delivered onely to serve turne , and helpe at a dead lift , when no other way is open to shift off the argument ? . and lastly whereas he grants ( with calvin ) that after so many dayes ( to wit after six , for no other number was specifyed ) rest must bee granted to servants on the seventh ; doth not this evidently convince that that day must bee our christian sabbath ? for what ? shall the masters keepe one , and the servants another ? or shall the servants not give themselves to the service of god on the day of their rest , but rather on the day of their labour in the workes of their proper callings ? observe i pray how at every turne the light of gods direction doth meete with us , to keepe us in the good wayes of the lord , if we will not wilfully shut our eyes against it . now let that seventh day which is our christian sabbath be well observed , first ; and then let the states take what order they shall see good , for the observation of another day also . yet we finde by experience , that hardly are men able to maintaine a poore living by labouring hardly six whole dayes in the weeke . i come to the second which rivetus recapitulates in briefe thus . . it is drawn from the number of six dayes allowed for worke , which number cannot consist , unlesse it be terminated in rest , and in cessation on the seventh . to this rivetus answereth , that the six dayes of labour are in reference to the seventh of rest ; the determination of which seventh day being now taken away a man may worke on any day , so long as some day be chosen ( whether by divine constitution or humane , and reasonable disposition ) for divine service , which may be in such sort , that fewer dayes shall be left for worke . but consider . what more reasonable disposition humane , then that which is conformable to constitution divine ? now it is apparent that god required of the jewes one day in seven ; neither was it ever knowen to bee abrogated ; the particularity of the day is abrogated , not the proportion of time ; ground we have for the one by the ceremoniality of it , no colour of ground for the other ; nor did ever i thinke any man set his wits on worke to devise a ceremonialitie of one day in seven . . but what ? shall the morality of rest granted to servants , be altered also under the gospell ? did calvin any where teach this ? may not masters exact as many dayes worke of their servants under the gospell as under the law ? hath not christ deserved at the hands of servants to be as serviceable to their masters as ever ? lastly are those dayes of the world such as wherein a labouring man may maintaine himselfe , by the labour of five dayes in a weeke as well as by the labour of six ? a long time i have found it observed by traffiquers in the world , that nothing is more cheape then mens labours ; a notable evidence how unprofitable servants wee have beene unto god , and therefore hee makes the labour of our hands and sweate of our browes to afford very unprofitable service unto us . can these divines make the world more favourable to crafts-men , and bring their commodities in better request then they are ; if they could , let them then change the morality of fervants rest , and for one in seven allow them one in three , or foure , or five ; their masters will bee the more easily brought to entreat their consciences to condescend . or if kings had power to make the commodities of their owne country more worth , and the commodities of other countries lesse worth ( which upon due consideration will bee found as needfull equally ) then place might bee made for this . till then let us bee content with calvines morality of the fourth commandement in reference to servants rest , namely one day after six ; and therewithall consider whether our christian sabbath must not bee confined to that day as the onely day of rest for servants ; and i hope wee shall not thinke it fit to allow one sabbath for the masters , and another for the servents . . the third is drawne from the examples of the apostles and the apostolicall church , who in place of the ( iewes ) sabbath , observed the first day of the weeke without variation : therefore by force of the precept , one day in seven is to be observed still . never any hath beene found to change this ; therefore that which hath beene kept from the beginning of the vvorld , and shall continue to the end , is to bee taken for such as by the analogy of gods commandement binds all men . to this rivetus answereth , that the consequence is not firme ; for as much as christians observed the lords day not of necessity by reason of any binding praecept , but of free choise . yet was it wisely done of them , lest by a greater change they might offend the iewes . and that it might be a free monument of their maintaining the weekly remembrance of christs resurrection . hee sayeth they did it freely ; but of things freely done without any conscience of duty obliging , it was never knowne that so universall a concurrence was found as the observation of the lords day . nay philosophers observe that things freely done as often come to passe to the contrary . againe then it was free for them to observe one day in fourteene as well as one in seven , as breatius professeth , and consequently as well one in twenty , which rivetus denies . nay it stood them upon to change the observation , lest men by universall and perpetuall practise might bee confirmed in an opinion of the necessity of that which is not necessary . it is apparent that as the lords day under the law was one day in seven ; so the lords day in the gospell was and still is one day in seven . and both himselfe and gomarus are driven to professe , that we may not allow a lesse proportion then one in seven to divine worship . and i appeale to every conscience , to judge by the very light of nature ; whether the lord requiring of the jewes one day in seven to bee consecrated unto him , it doth not manifestly follow that wee christians can allow no lesse then one in seven ; and whether it bee not fit that the lords day should bee our holy day ; and as for the allowance of more in a weeke then one , let them persuade their owne churches thereunto first , and then it will bee time enough for us to hearken unto them . and what should move them to illustrate the memory of christs resurrection weekly ? whereas they contented themselves with a yearely memoriall ( if at all they observed any such ) of his nativity , passion and ascension , and sending downe of the holy ghost . why doth hee not consider that the day of the weeke onely whereon christ rose is called the lords day in scripture , whereon iohn the beloved disciple received from his loving lord , and master , that divine revelation of his concerning things to come . . if the number of seven , ( that is , the observation of one day in seven ) in this commandement be changeable ; then as ceremoniall , or as politicall : not as ceremoniall ; for then the church ought not to observe it . nor as politicall ; for in the morall law precepts politicall are not given . and to this rivetus answereth , that the observation of the seventh day is ceremoniall : and that the primitive church kept it not , neither did the primitive church keepe it , nor doe we keepe it as ceremoniall ; but another seventh day , for ecclesiasticall policy sake , not civill . when hee saith we keepe another seventh day ; he implieth that by the seventh formerly mentioned hee meant that particular day of the weeke which the iewes kept ; and that wee indeed acknowledge to bee ceremoniall ; but in this interpretation of wallaeus , hee manifestly corrupts his adversaries argument , which is plainly directed against the ceremoniality of one day in seven indefinitly considered , and not against the ceremoniality of the iewes seventh . yet when he saith the primitive church did , and we doe keepe a seventh , but not as ceremoniall ; hee speaks to the point ; but his words following have no coherence herewith : so that hee may seeme to shuffle miserably in this , affecting to decline that which he is not able to answer . but take wee him at the best , he must say that the observation of one day in seven was ceremoniall , if hee speakes to the purpose . now let him shew us if he can , the ceremoniality of one day in seven , and how christ was the body of it ; nothing more common then to affirme that the iewes sabbath was ceremoniall hand over head , without any distinction of the sanctification of the day , and the rest ; much lesse distinguishing betweene the rest of one day in seven , and the rest of the seventh . at length i found a faire way opened for the explication of the ceremoniality found in the rest on the seventh day . but as for any ceremoniality in the rest of one day in seven ; never ( i thinke ) any man set his wits on worke to devise that . lastly , after such a ceremoniality is devised , wee will conferre whether in reason such a thing ought to bee still observed as was ceremoniall unto the iewes ; and why may wee not as well observe circumcision with the ethiopians , who observe it only in conformity to christ , who was circumcised ? now because rivetus brings arguments also to the contrary , to prove that the observation of one day in seven , under the gospell is not necessary , but free : it is fit we should consider them also to prove what force is in them . if by force of the commandement a seventh day is to be kept , then that day is to be kept which the commandement hath defined , which is the sabbath of the iewes . to this i answer by denying the consequence , and not contenting my selfe with a bare deniall , i prove it to bee inconsequent . for whereas god in commanding the seventh hath therewithall commanded one in seven , and withall specified which of the seven shall bee rested on and sanctified unto his service : if it may bee made appeare that the particularity of rest on the seventh day be abrogated ; and no colour can be brought for the abrogation of the proportion of time ; to wit , of keeping one day in seven ; it will evidently appeare herewithall , that this consequence of doctor rivetus is unsound . now this wee prove to bee most true ; forasmuch as the jewes rest on the seventh day was ceremoniall profiguring christs rest on that day in his grave ; as both the fathers of old and moderne divines both papists , and protestants , both lutheranes , and calvinists have acknowledged ; but never any man was found to devise a ceremoniality of resting one day in seven ; they may as well give themselves to devise a ceremonality in the setting apart of some time in generall for gods holy worship and service . . now this puts me in minde of another way clearely to demonstrate the inconsequence of rivetus his argument thus . if it will follow that in case wee are bound to such a proportion of time by vertue of this commandement , therefore wee are bound also to keepe the seventh day : then it will follow as well , that because wee are bound to set apart some time for the service of god by vertue of this commandement ( as all confesse ) therefore we are bound also to keepe such a proportion of time as is here specified , and the seventh day also which is here particulated ; for like as god doth not command such a proportion of time in speciall , but by commanding the observation of the seventh day ; in like sort neither doth god command a time in generall to bee set apart for his service , but by commanding of such a proportion of time in speciall , and such a day in particular . . his second argument runnes thus : if the observation of every seventh day bee morall it must bee knowne by light of nature , but so it is not . therefore it is not morall ; and seeing it is not politicall , it must bee ceremoniall ; and therefore doth nor oblige by force of law morall . to this i answer first . let but doctor rivetus stretch his wits to describe unto us what ceremoniality can possibly bee devised in the obsertion of one day in seven ; and when hee hath devised it , i dare appeale to his owne judgement and conscience for the appobation of it . for i doe not thinke it possible for the wit of man with any colour of reason , to devise a ceremoniality to be constituted in the observation of one day in seven , speaking of it indefinitly as wee doe , the body whereof can bee found in christ ; for of such ceremonies wee speake , that as shadowes are to flee away when the body comes in place . . neither doth it follow that because it is not morall nor politicall , therefore it is ceremoniall ; for some will say that it is positive as touching the defining of some particular necessarily required to the performance of a morall duty . as for example , not to go further then the matter in hand for instance ; it is generally confessed , to be a morall duty by naturall instinct , that some time is to bee set apart for gods service ; but of our selves wee are to seeke of the proportion of time ; it is fit for none so much as for god himselfe our creator , and consequently our great lord and master to define what proportion of time shall be allowed for his service ; now this they call positively morall , as belonging to the execution of a morall duty . yet indeed not so much a circumstance thereof in proper speech as the specification of the generall concerning the circumstance of time . . yet to draw nearer to the morality of it ; what ? shall nothing bee morall that is not knowne to bee so , by light of nature , for what i pray ? is not our nature now corrupt ? nay hath not aristotle professed that matter of morality is not capable of demonstration , but onely of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion ? nay how is it knowne by the light of nature , that some time is to bee set apart to the worship of god that made us ; but upon presupposition that god is knowne to bee our creatour ? and is this knowne by the light of nature ? how came aristotle then the greatest philosopher that ever was , and his whole schoole , how i say came they to be ignorant of it ? but upon presupposition of the history of the creation knowne unto us , doctor feild spares not to professe as master broad reportes him , that by light of nature it is known that one day in seven ought to bee consecrated to divine service ? yet i am not forward to say so much , but rather with chrysostome , that now from the creation god hath manifested that one day in a weeke is to bee appōrtioned for his service ; and with azorius that it is most agreeable to reason , after six dayes of worke , to set apart one to his service . and seeing god did require such a portion of time to bee consecrated unto him under the law. undoubtedly and by the very light of nature it is cleare and evident , that no lesse proportion of time can wee in conscience allow unto him under the gospell . . i come to his third argument which is this , the necessity of one day in seven cannot consist with that liberty which the apostle intimates , col. . . let no man judge you in meate and drinke , or in the part of a day , or of sabbaths , which are shadowes of things to come . which they explicate by a similitude . as nature requires meates and drinke , but christian liberty is not tied to choise of meates according to moses his lawes : so reason dictates that some time is to be set apart for gods publique worship , but the gospell freeth us from the necessity of the iewish sabbath . to this i answer . . by granting the conclusion ; for the iewish sabbath christians observe not . . but one day in seven they alwayes have observed , a manifest evidence that they never conceaved this to be any impeachment to their christian liberty . and no marvell ; for they manifestly perceaved that god required this proportion of time under the law , and from the beginning of the world ; how much more should we be carefull to performe no lesse under the gospell ? and indeed rest on the seventh day did pregnantly represent before hand christs rest that day , and that day alone full and whole in the grave . but as for any ceremoniality to be found in the speciall proportion of time , to wit , as one day in seven , never any man devised any ceremoniality therein more then in the time in generall , which all confesse by the very light of nature is to be consecrated unto god. so that we have no need of doctor rivetus , his answer to helpe us in the solution of this his argument . and whereas he conceaves our christian liberty to be impeached if any proportion of time be observed of necessity by force of precept , and of free choise . . this is as much as to say that our liberty is impeached , if we suffer our lord and master , to prescribe unto us his servants what proportion of service we shall performe unto him , and not rather have him leave it to the servant to cut out unto him as little , or as much as he thinkes good , yet we do not deny but he may allow unto him more ; all that we stand for is that we ought not to allow him lesse under the gospell , then he required under the law ; and then he required from the beginning of the world. . i marvell that doctor rivetus doth not observe how herein he contradicts himselfe ; for hath he not formerly rested in this answer of gomarus , that by vertue of the fourth commandement , we must allow unto him dayes sufficient for his service ; and that these dayes must be rather frequentiores then rariores , more rather then fewer ; and if it be no prejudice to our christian liberty to be tyed , and that by vertue of the fourth commandement , to allow unto him a better proportion of time , for his service , then that of one day in seven , how can it bee prejudiciall to our christian liberty to allow unto him this , and that by vertue of the fourth commandement . now whether doctor rivetus his answers to the arguments of wallaeus , or his owne arguments to the contrary bee of any force to hold him to that opinion which he conceaves to bee calvirs in opposition to the doctrine delivered by wallaeus , i am consent the indifferent may judge ; as also whether the two causes mentioned by him for the observation of the sabbath contained in the commandement , doth not infer the third also which rivetus opposeth , namely the proportion of one day in seven . and that this is as free from all colour of ceremoniality as any of the other two . the first was that some time is to be set apart for gods service ; now this generall is not commanded there but as contained in the speciall , to wit , the proportion of one day in seven . both of them being equally contained in the particularity of the seventh day in that commandement expressed . and as for the morality of rest to bee allowed to servants after six dayes of labour ; this doth clearely draw with it the confinement of the time appointed for gods service to the proportion of one day in seven ; unlesse the day of rest for servants shal not be the day consecrated to the exercises of piety . and i much wonder that doctor rivetus a man of such judgement , and perspicacity doth not observe this . the only way to helpe this anomaly is in plaine termes to professe that some rest is to be allowed to servants by their masters , but in what proportion , that is not defined , but left at large to the pleasure of their masters . and as for ceremoniality in the proportion of one day in seven , never any man devised any such thing more then in the setting apart of some time in generall for gods service , all confessing this to be a duty known by the very light of nature . but i doe not finde that calvin hath any other meaning then that we are not so tied to one day in seven , but that more time then this may be consecrated to divine service ; which as i have disputed before , so now i am the more confirmed herein , doctor rivetus manifesting this to be his opinion also , as well as it was the opinion of gomarus ; for in this he rests , as may appeare by his answer to the first argument of doctor wallaeus . neither is it true that calvin did censure them who simply maintained , that the observation of one day in the weeke doth still remaine as morall ; but that so maintained it as in reference to some mysterious signification ; as doctor wallaeus hath manifested , and the words immediatly following in calvin doe evince , which are these ; but this is no other thing then in contumely of the jewes to change the day , and in heart to retaine the same holinesse of the day . here commonly the alleagers of calvin to the same intent that doctor rivetus doth , use to make a period ; as if calvin delivered this absolutely ; whereas calvin proposeth it onely conditionally , as appeares by the other halfe of the sentence thus . if so bee there remaine yet unto us a signification in the dayes equally mysterious , to that which had place among the iewes . and though i marvell not at others who dealing in this argument dismember calvins sentence , so to make him to deliver that absolutely which hee delivers onely conditionally ; yet i cannot sufficiently marvell that rivetus of rough improvidence should do so too , especially considering the good paines that doctor walaeus hath taken to cleare calvins meaning in this point . neither is master robert low , in his effigiation of the true sabbatisme , of any such authority as to counterpoise the concurrent testimonies of so many of our english divines to the contrary ; not to speake of the multitude of outlandish divines whom doctor walaeus mustereth up , concurring in the same opinion , and whereas hee saith as doctor rivetus reports him , that some great men , who vehemently contend , that the perpetuall sanctity of manners doth require , that one day in seven should be celebrated , have more authority then reason ; i may bee bold to say that they who with him have hitherto opposed the doctrine we maintaine , what authority they have i know not , but as for their reasons , they are of so hungry a nature ; that hereby they manifest that nothing but affection and their private ends they have , to beare them out in this . and whereas i doubt not but rivetus hath brought on the stage the best reasons hee could picke both out of master robert low , and out of gomarus ; let every indifferent person judge of them as they deserve ; though i verily thinke that nothing but his affection to calvin , to hold up his credite , and reputation hath carried him all along ; and yet either my selfe , and walaeus mystake calvin , or rivetus miserably mystaketh him . but as for our reason , we call all the world to judge of it ; god did require one day in seven to be set apart for his publique service under the law ; how much more doth he require as good a proportion of time under the gospell ? nay from the beginning of the world he hath required it , and to this day both iewes , and christian gentiles have observed the same proportion . againe god in his morall law hath required this , and that not as ceremoniall , never any man hitherunto having set his wits on worke to devise any ceremoniality herein ; neyther was it ever knowne that god abrogated this proportion of time to be allowed unto him for his service ; therefore it continueth still as a morall law to bind us , and shall continue untill god himselfe set an end unto it : now let master lowes reasons be compared with these in every indifferent conscience , and let them have that authority which they deserve , because being well conceited of the strength of his reasons , hee sensibly complaines of his want of authority . it seemes pope alexander the third was a man of more authority then reason . for hee maintaines in cap. licet . de feriis , as doctor rivetus relates it , that both the old and new testament have in speciall manner appointed the seventh day for man to rest thereon , and hee takes it out of suarez . de relig . l. . c. . but rivetus cannot assent unto him , if he delivers this of any morall institution ; yet that it was so appointed by the fourth commandement unto the iewes it cannot bee denied ; and that not as ceremoniall ; for we have seene how odly rivetus hath carried himselfe in comming to speake of the ceremoniality . for to make this good hee flyes to the particularity of the seventh day ; and if the ceremoniality thereof , bee enough to inferre the ceremoniality of such a speciall proportion of time as of one day in seven ; it may suffice as well to constitute a ceremoniality in the generall , namely in this that some time is to be set apart for gods service , which yet all account to bee morall by the very light of nature . if zanchy hath no better argument to prove that the decalogue as given by moses to the israelites doth not pertaine to us but onely so farre forth as it agrees with the law of nature ; then by instancing in the sabbath , which the gentiles were not bound to sanctifie : it stands rivetus upon to oppose him as much as any , who maintaines that the law concerning the sanctifying of the sabbath was given to adam , and who brings diverse authorities to prove the observation of it generally by the gentiles ; this i speake upon consideration of his reply to gomarus taking exception against somewhat in this argument delivered by him in his explication of the decalogue . but i hope the morall law shall be sufficient to binde us christians if no other way , yet by this argument of proportion . if god required of the iewes under the law that one day in seven should bee set apart to his service : how much more doth it become us christians to allow as good a proportion of time for his service under the gospell ? this i say shall suffice untill rivetus answeareth it , which never will be , for he as good as confesseth that we are bound to allow god for his service , rather a better proportion of time then a worse . and as for doctor prideaux , i nothing doubt but he will cleare us from judaisme in arguing thus ; as who sect. . professeth that if they ( against whom he disputes ) required no more , but the analogy , the equity or the reason of that commandement , we would not sticke to yeeld unto it . and whereas rivetus addes that the argument which hee annexeth seemes to him of great weight , namely that hee who stickes to the commandement must exactly observe it : and that therefore into the place of the seventh from the creation , no day is to bee substituted . but this argument i have answered before , all for the most part grant some ceremoniality in that commandement ; now if rest on the seventh be found to bee ceremoniall , but not the rest of one day in seven in an indefinite consideracion ; it will follow herehence , that the seventh must not be observed as accomplished in christ ; and that the proportion of time is still to continue , as indeed by experience wee finde it verified in each . for the observation of the seventh is ceased as prefiguring christs rest in his grave , but the observation of one day in seven still continueth unto this day . next for the second thesis , that the alteration of the day is onely an humane and ecclesiasticall constitution , the doctor sheweth in the first section , the generall consent of all sorts of papists , jesuites , canonists , and schoolemen ; of some great lutheranes by names , and generally of the remonstrant or arminian divines in their confession , whose tendries in this point , wee may conceave with reason , not to bee different from the doctrine of the belgicke churches , in that foure professors of leyden , in their examination or review of that confession , have passed them over without note or opposition . to these besides are added diverse of our own , et è nostris non pauci , as hee speakes it in the generall , that is , as i conceave his meaning such as are neither of the lutheran , nor of the arminian party : of which since he hath instanced in none particularly , i will make bold to borrow two or three testimonies , out of the tractate of gomarus before remembred . and first hee brings in bullenger , who in his comment on the first of the revelation , calls it ecclesiae consuetudinem , an ecclesiasticall ordinance , and after addes , sponte ecclesiae receperunt illum diem . the church did of its owne accord agree upon that day ; for wee reade not any where that it was commanded . next ursinus telling us , that god had abrogated the iewish sabbath , addes presently , that hee left it free unto the church , alios dies eligere , to make choise of any other day to be selected for his service : and that the church made choyse of this in honour of our saviours resurrection . zanchius affirmes the same ; nullibi legimus apostolos , &c. we reade not any where , saith hee that the apostles did command this day to bee observed in the church of god ; onely wee finde what the apostles , and others of the faithfull used to doe upon it , liberum ergo reliquerunt , which is an argument that they left it holy to the disposition of the church . arotius , simler , david paraeus , and bucerus , which are all there alleaged , might bee here produced , were not these sufficient . adde hereunto the generall consent of our english prelats , the architects of our reformation in the time of king edward the sixt , who in the act of parlament about keeping holy dayes have determined thus , together with the rest of that grand assembly , viz. neither is it to bee thought , that there is any certaine time or definite number of dayes prescribed in holy scriptures , but that the appointment both of the time , and also of the number of the dayes is left by the authority of gods word , to the authority of christs church , to bee determined and assigned orderly in every country , by the discretion of the rulers and ministers thereof , as they shall judge most expedient to the true setting forth of gods glory , and edification of gods people . which preamble is not to be understood of holy dayes or of saints dayes onely , ( whose being left to the authority of the church was never questioned ) but of the lords day also : as by the body of the act doth at full appeare . exam. in this section , the prefacer makes a greater bluster by farre then in the former . for to except against the proportion of time , as of one day in seven to be set apart for the service of god in these dayes of the gospell , is so unreasonable a course , and that not onely in the judgement of a christian conscience , but even in the judgement of a naturall man , that i cannot easily devise any thing more unreasonable . for whereas all confesse that by the very light of nature some time ought to bee set apart for the service of god ; and not so onely , but that a fit , and competent proportion of time is to bee consecrated to holy uses , as gomarus acknowledgeth , though one of the most eager opposers of the morality of the sabbath , that hitherto have beene knowne . albeit this convenient proportion of time cannot bee so convincingly concluded upon by the light of nature , as to draw all to an unanimous consent thereunto ; yet after god himselfe hath gone before us herein by blessing the seventh day and sanctifying it ; and that upon the ground mentioned both gen. . and in the fourth commandement ; henceforth as chrysostome observeth , god hath manifested , that one day in seven is to be set apart ; i may say consequently , that one day in seven is that fit proportiō of time which is to be sanctified to gods holy worship and service , and that god hath now manifested as much ever since the creation . and ( herupon as i imagin ) azorius the jesuite in his institutions is bold to conclude , that this course is most agreeable unto reason . now if the lord under the law did require such a proportion of time to be sequestred from profan use to divine , at the hands of the iewes ; can it enter into the heart of a sober man , that god should require lesse of us christians under the gospell , then he did require of the jewes under the law ? or that god hath now left it to the liberty of the church , whether they will set apart the proportion of one day in seven or lesse , to bee spent in gods worship ? if wee consider the service of the day , as whereby god is honoured , undoubtedly god hath deserved more service at our hands under the gospell , then hee did at the hands of the jewes under the law ; for as much as the love of god to mankinde was never so revealed in former times , as in these latter times ; so god loved the world that he gave his only begotten sonne , &c. and hereupon undoubtedly it is that our saviour professeth , that from the time of iohn the baptist , the kingdome of heaven suffereth violence , and the violent take it by force . to such an height of devotion hath the love of god manifested in his sonne inflamed his true servants ; according to that of iohn , we love him because he loved us first . againe if wee consider the service of that day , as such wherby our soules are profited and promoted in faith and holinesse , never was there more need then in these dayes of sanctifying a better proportion of time unto god service , rather then a worse ; and that in each respect . for the truth of god was never so encombred with oppositions before the comming of our saviour in the flesh as it hath beene since . no heretiques ( to speake of ) were knowne to trouble the peace of the church , in those former times in comparison to the multitude of heresies that have beene broached since , and began to bee set on foote in the very dayes of the apostles ; saint paul professing that even then the mystery of iniquity did worke . and whereas saint peter tells us that false teachers should come privily bringing in damnable heresies even denying the lord that bought them ; saint iude tells them to whom hee writes , that such were already crept in turning the grace of god into wantonnesse , and denying god the onely lord , and our lord jesus christ . and saint iohn after the same manner , little children ( saith hee ) it is the last time , and as you have heard that antichrist shall come , even now there are many antichrists . and no marvaile ; for as much as the mysteries of godlinesse concerning the trinity of persons and incarnation of the sonne of god ( whereat carnall wits are so apt to stumble ) were never so punctually and distinctly expressed in the books of the old testament , as now they are particularly delivered in the writings of the apostles and evangelists . so that had wee in these dayes two sabbaths in a weeke insteed of one , all were little enough to instruct our people , and strengthen them against the oppositions made by men of carnall mindes , and thereby to keepe them in the right way of gods saving truth . and no lesse necessitie is there for the keeping of them in the wayes of holinesse , such is the degenerate condition of the world ; long agoe it is that the severe judgement of god , had its course in giving men over to illusions to beleeve lies , and all for not receiving the love of the truth , as much as to say for the profanenesse of the christian world , in not making it their care to walke worthy of their calling , worthy of the gospell ; whereunto the apostle so often exhorts christians . so that if at any time it were requisite to set one day in seven apart for the service of god , surely by the very dictate of common reason , it is most requisite in these latter dayes of the gospell . especially considering the rage , and fury of satan in opposing the kingdome of christ more now than ever , because he knoweth hee hath but a short time . as for the alteration of the day ( the same proportion of time still continuing ) from the seventh to the first day of the weeke , that i confesse willingly seemes not at first sight to have the like evidence . but whereas this prefacer contends for the alteration of the day , as onely by an humane and ecclesiasticall constitution ; observe that not one of the ancient fathers are mentioned by him for the justifying of this , though divers are referred unto by him , as against the institution of the sabbath from the creation . but wee have divers of the ancients bearing witnesse to the divine institution of the lords day , to come in place of the seventh . as first athanasius homil de semente . olim certe priscis hominibus in summo pretio sabbatum fuit , quam quidem solemnitatem dominus in diem dominicum transtulit . heretofore truly the sabbath was in great price , with men of old time , which solemnity the lord hath translated unto the lords day , austine hath divers other passages to the same purpose de civitate dei . lib. . cap. ult . dominicus dies velut octavus aeternus , qui christi resurrectione sacratus est , aeternam non solum spiritus , verumetiam corporis requiem praefigurans . the lords day as the eighth eternall which was sacred by christs resurrection , prefiguring an eternall rest , not of the spirit only , but of the body also ; and in his ep. . ad ianuarium , the lords day is declared not to the iewes , but to christians by the lords resurrection , and from thence began to have its festivity ; and de verbis apostoli sermo . . the lords resurrection promised unto us an eternall day , and hath consecrated to us the lords day , which is called the lords , because the lord rose on that day , and de temp. serm. . the apostles and apostolicall men , have therefore ordained the lords day to be kept with a religious solemnity , because on that day our redeemer rose from the dead . cyril . in joan. lib. . cap. . from christ presenting himself unto his apostles on the eighth day , which hee interpreteth of the first day of the weeke , concludes therehence that by right therefore holy congregations are kept in the churches on that day . and as walaeus observes , the celebrity of this day eusebius referres to christ himselfe in these words , who ever prescribed to all the inhabitants of the world either by sea or land , that meeting together one day in the weeke , they should celebrate the dominicall festivity . adde to this that of gregory mentioned section the . nay athanasius goes further , and shewes the equity of it in proportion to the new creation compared with the old ; the end of the first creation was the sabbath ; but the beginning of the second creature is the lords day , wherein hee renewed and repayred the old man. like as therefore in former times he would have the sabbath day to be kept , so we keepe holy the lords day as a monument of the beginning of the second creation . and this proportion is apprehended by beza also , on the revelation the first chap. and . verse . that sabbath day ( saith hee ) continued from the creation of the world to the lords resurrection , which seeing it is as it were an other creation of another spirituall world ( as the prophets speake ) then for the sabbath of the former world , or seventh day was assumed ( and that undoubtedly by the holy ghost suggesting this to the apostles ) the first day of this new world , in which not the corporall or corruptible light , in the first day of the first world was created : but that heavenly and eternall light did spring unto us . in all which beza doth exactly treade in the steps of that ancient father athanasius , and concludes that the assemblies of the lords day ( which iustine expresly makes mention of in his second apologetium ) are of tradition apostolicall and truly divine . and after him doctor andrewes late bishop of winchester , whom doctor hall now bishop of exceter some where calls the oracle of these times upon the same ground , maintaines the equity of bringing our lords day into the place of the jewish sabbath . the sabbath ( saith hee ) had reference to the old creation , but in christ we are a new creature , a new creation , and so to have a new sabbath . and againe , it hath ever beene the churches doctrine that christ made an end of all sabbaths by his sabbath in the grave . that sabbath was the last of them . — and that the lords day presently came in place of it . and for the confirmation hereof brings in that of austin ep. ad ianuarium : the lords day by christs resurrection hath beene declared unto christians , and from that time began to have its festivity . doctor lakes bishop of wells maintaines the same doctrine after the same manner in his theses de sabbato , thes . . man having sinned , and so by sinne abolished the first creation de jure , though not de facto ; god was pleased by christ to make a new instauration of the world. . he ( as the scripture speakes of christs redemptions ) made a new heaven and a new earth . old things passed then away , and so all things were made new . . yea every man in christ is a new creature , . as god then when he ended the first creation , made a day of rest , and sanctified it : . so did christ when he ended his worke , made a day of rest , and sanctified it . . not altering the proportion of time which is eternall , but taking the first day of seven for his portion , because sin had made the seventh alterable . but a man may easily perceive whither this prefacer tends , and such as are of his spirit . the rhemists upon the first of the revel . and . verse doe observe that the apostles , and the faithfull abrogated the sabbath which was the seventh day , and made holy day for it , the next day following , being the eighth day in compt from the creation , and that without all scriptures , and commandements of christ that we read of : yea ( which is more ) not only otherwise then was by the law observed , but plainly otherwise than was prescribed by god himselfe in the second commandement , yea otherwise than he ordained in the first creation when he sanctified precisely the sabbath day , and not the day following . such great power did christ leave to his church , and for such causes gave he the holy ghost to be resident in it , to guide it into all truthes , even such as in the scripture are not expressed . and if the church had authority and inspiration from god , to make sunday ( being a working day before ) an everlasting holy day , and the saturday that before was holy day , now a common work-day , why may not the same church prescribe and appoint the other feasts of easter , whitsontide , christmas , and the rest ? for the same warrant she hath for the one , as she hath for the other . now to this doctor fulk makes answer after this manner . the apostles did not abrogate the jewish sabbath , but christ himselfe by his death , as he did all other ceremonies of the law , that were figures and shadowes of things to come , whereof he was the body , and they were fulfulled and accomplished in him , and by him . and this the apostles knew both by the scriptures , and by the word of christ , and his holy spirit . by the scriptures also they knew that one day of seven was appointed to be observed for ever during the world , as consecrated and hallowed to the publike exercise of the religion of god ; although the ceremoniall rest , and prescript day according to the law were abrogated by the death of christ . now for the prescription of this day before any other of seven , they had without doubt either the expresse commandement of christ before his ascension when he gave them precepts concerning the kingdome of god , and the order and government of the church , acts . . or else the certaine direction of his spirit , that it was his will and pleasure it should be so , and that also according to the scriptures . and observe how in the words following he falls in upon the same reason of the change of the day which of old was mentioned by athanasius ( formerly rehearsed ) herein by beza , doctor andrews , d. lake , as i have already shewed . seeing there is the same reason of sanctifying the day in which our saviour christ accomplished our redemption , and the restitution of the world by his resurrection from death , that was of sanctifying the day in which the lordrested from the creation of the world . and after many lines nothing necessary to be recited , he comes to the comparison made betweene the lords day and other festivalls , saying : although the church in dayes or times which are indifferent , may take order for some other dayes or times to be solemnized for the exercises of religion ; or the remembrance of christs nativity , resurrection ; ascension , or the comming of the holy ghost , may be celebrated either on the lords day , or any other time : yet there is great difference between the authority of the church in this case , and the prescription of the lords day by the apostles for the speciall memory of those things are indifferent of their nature , either to be kept on certaine daies , or left to the discretion of the governours of the church . but to change the lords day , or to keepe it on munday , tuesday , or any other day , the church hath no authority . for it is not a matter of indifferency , but a necessary prescription of christ himselfe , delivered to us by his apostles . and againe , in the next place : the cause of this change , it was not our estimation , that either we have , or ought to have of our redemption before our creation , but the ordinance of god , who , as first he sanctified the rest from creation for the glory of that weeke : so now also he sanctifieth the day of the restitution of the world for his glory of the accomplishment of our redemption . thus wee have not onely authority humane , but authority divine for the alteration of the day , and that by the testimony of more bishops antient and late , than this prefacer makes shew of amongst farre meaner names . yet he doth immodestly abuse doctor prideaux in putting it upon him , that in the fifth section , he maintaines the alteration of the day to be onely an humane and ecclesiasticall institution . for , in that section , he onely opposeth them , who would derive the divine authority ( which they stand for ) of the alteration of the day from the old testament : but as for those who derive the divine authority thereof from the new , they , hee confesseth , doe carry themselves herein more warily , the other more weakly , and them alone he disputes against in that section . in the sixth section , he comes to the deriving thereof from the new testament ; and first he challengeth them , who boast that they have found the institution of the lords day in the new testament expressely , to shew the place . then in the often disputations of our saviour with the pharisees about their superstitious observation of the sabbath day , he demands where is the least suspicion of the abrogation of it ; or any mention that the lords day was instituted in the place thereof ? and indeed , the time hereof was not yet come ; onely the death of christ setting an end to ceremonies . then he demands whether the apostles did not keepe the jewish sabbath ? now , i doe not find they did , although they tooke occasions of their meetings on that day to dispute with them , and to instruct them in the faith of christ . then he demands , whether the primitive church did not designe as well the sabbath as the lords day to sacred meetings ? i find in baronius , that orthodoxi orientales did , and the occasion also , to wit , in detestation of the marcionites ; yet without any such respect , it had been nothing strange , considering , that even now adayes saturday is counted halfe holy day ; and that the jewes had a preparation for the sabbath , in such sort , that on their behalfe , augustus made a rescript , that no jewes should be compelled to make good their suretiships ( as much to say , they should not be arrested ) either on the sabbath dayes , or after three a clocke of the day going before . hereupon ( which is yet a very weake ground in my judgement ) he saith , that papists inferre , that the lords day is not of divine institution ; he doth not make any such inference himselfe . yet notwithstanding ( he confesseth that ) even in the church of rome , anchoranus , panormitane , angelus and sylvester ( all which this prefacer conceals very judiciously for his owne advantage ) have stoutly set themselves against these luke-warme advocates , in affirmation of the divine authority of the lords day . and i find , that azorius in his institutions , makes mention of them to the same purpose , and addes , that sylvester professeth , hanc esse opinionem communem , that this is the common opinion . and after this , doctor prideaux in that section , disputes for the divine institution thereof , rather than against it . after this he takes notice of pauls fact , acts . . and disputes therehence for a custome to celebrate on the first day of the weeke their publike meetings ; and confesseth , that the fathers , and all interpreters almost , doe so conceive it : though withall he professeth hee sees not how from a casuall fact ( so he calleth it , upon what ground i know not ) a solemne institution may be justly grounded ; yet that which went before , in some opposition whereunto this is delivered , pleaded not for a solemne institution , but for a custome onely ; although upon due consideration , it may be found , that such a custome ( if that be granted ) could not otherwise proceed originally than from a solemne institution : it is enough if they ordained that on that day the churches should be assembled for publique worship ; which austin expressely professeth , as formerly i have shewed , neither doth it appeare in reason how it could be otherwise , such assemblies being universall and so continuing to this day : is it credible such universall agreement should come to passe casually ? if it did , yet their continuance of it without dislike , doth manifest their joynt apostolicall approbation , who we know were guided by the spirit of god : and even in their time was the first day of the weeke , called the lords day . so that in all this i find no incoherence , much lesse notable . indeed , in the first of the corinth . chap. . . he doth not order that the first day should be set apart for gods service , but rather supposeth it , and that not onely at corinth , but in the churches of galatia : how improbable is it that this uniformity should be among them , unlesse it proceeded from some authority superiour to the churches themselves : then comming to consider the denomination of the lords day , and concluding it to be the first day of the weeke , and therewithall concluding that sixth section : the seventh section he begins thus ; what then ? shall we affirme that the lords day is founded in divine authority ? and answers the question thus : for my part ( without prejudice to any mans opinion ) i assent unto it , however the arguments like me not , whereby the opinion is supported , and so he proceeds in prosecuting of that which was affirmed by him , in the last place , concerning his private dislike of some particular courses taken to justifie it . he opposeth , i grant , expresse institution ; but if by just consequence it may be deduced , it serveth our turne , both in the generall and in particular at this time and in this place , to discover the immodest and unreasonable carriage of this prefacer , who would obtrude the contrary opinion upon doctor prideaux , as it were , in despite of him ; and indeed , it is thought that hee owed him a spight , and to pay that hee owed him , hee came to this translation . but herein the doctors honour is easily preserved in the despight of this prefacer ; yet see a greater degree of impudency in this prefacer . for he puts upon the doctor , as if hee had shewed the alteration of the day to be onely an humane and ecclesiasticall institution , by the generall consent of all sorts of papists , jesuits , canonists and schoole-men of some great lutherans by name , whereas it is plaine , that he mentioneth more papists maintaining the lords day to be of divine institution , then opposing it . and amongst them that maintaine it , one , to wit , sylvester , professeth it to be opinionem communem , not one avouched as affirming the contrary . and as for the great lutherans this author speaketh of , loving to speake with a full mouth , they are but one , and that brentius , who is said to affirme it to be a civill ordinance , and not a commandement of the gospel ; a very strange phrase ( in my opinion ) to call it a civill ordinance ; the ordinance being in force many hundred yeeres before the church of god had any civill government of their own , and being in the apostles dayes how could it be lesse than apostolicall ? undoubtedly , not so much civill as ecclesiasticall . wee grant willingly we have no expresse precept for it , yet austin is bold to say ( as wee have heard ) that apostoli sanxerunt , yet gomarus allegeth no passage out of brentius to this purpose . but melancthon ever ( as i take it ) accounted of better authoritie than brentius , professeth , as walaeus reports him , that consentaneum est apostolos hanc ipsam ob causam mutasse diem , in plaine termes ascribing the change of the day to the apostles : as for the remonstrants , what authority have they deserved to have with us , who are so neere a kinne to the socinians , who uttterly professe against all observation of the lords day . but the foure professors of leiden , have passed over this of theirs without note or opposition . and was not walaeus one of the foure ? yet what his opinion is himselfe hath manifested to the world ; yea , and his collegue , thysius also , yet no cause had they to oppose in this , when the other professed it to be a laudable and good custome , according to the patterne of the primitive church ; and can the primitive church exclude the apostles , and not rather include them ? and is it probable , that the primitive church prescribed it to the apostles , and not rather the apostles to the church ? tilenus calls it ecclesiae consuetudinem , not denying it to be instituted by the apostles , nay , elsewhere hee affirmes this , or rather that it was instituted by christ himselfe . so little cause had these professors to quarrell with this phrase of the remonstrants , having weightier matters in hand wherein to oppose them . what if bullenger call it ecclesiae consuettudinem ; so doth tilenus de praecept . . thes . . yet thes . . he professed it to be not onely observed by the apostles , but that it may seeme also to be instituted by christ himselfe : bullenger saith , sponte receperunt , to wit , in opposition to an expresse precept , as appeares by that which immediately followeth ; non legimus eam ullibi praeceptam , we doe not reade it any where commanded . ursine alleged in the next place clearely professeth in the very place quoted by gomarus , that god it is who hath abrogated the observation of the seventh day , but he addes , that he left it free to the church to choose other daies , which ( church ) upon a probable cause , chose the first day , which was the day of christs resurrection . now what church was it but apostolica ecclesia , as paraeus upon ursinus catechisme observes , p. . pro libertate sibi à christo donatâ pro septima die elegit diem primum propter probabilem causam out of the liberty which christ hath given them , insteed of the seventh day chose the first day of the weeke , by reason of a probable cause , to wit , because on that day christ rose , by whose resurrection , the spirituall and eternall rest is inchoated in us , and p. . apostoli ipsi mutarunt sabbatum septimi diei . the apostles themselves changed the sabbath of the seventh day . by the way touch we a little upon this , that , first , this was done in reference to christs resurrection : so calvin acknowledgeth in reference whereunto this day had some prerogative above the rest , to wit in the way of fitnesse , for holy use , because of the worke of god on that day . whence it is evidently concluded , that the apostles did not thinke it indifferent , therefore though it were left to their liberty , in as much as no commandement was given to them thereabout for ought wee reade , yet by the spirit of god , they were directed to make choyse of this day , and that in reference to such a worke on that day , as the like on no other . not that the sanctifying of a rest on this day would make us more holy , then the sanctifying of a rest on any other day : but onely in reference to some speciall worke of god on that day : upon which consideration the ancient fathers doe generally insist ; and bishop andrewes , and bishop lake after them doe joyntly rely , and not beza onely . secondly , that both ursine and paraeus call this a probable reason onely : now give me leave to insist upon this , and try whether i cannot shew that this reason is more then probable . and that first à posteriori . for let us soberly consider how came it to passe that not onely the day whereon christ rose , but answerably hereunto the day of the weeke , to wit , the first day of the weeke was accompted by the apostles , and so commonly called the lords day ; and generally knowne to christians by that name : otherwise s. iohn had not beene so well understood in his revelation chap. . vers . . is it not apparent that christs rising did ever after give the denomination of the lords day , to the first day of the weeke ? againe the day of christs paspassion upon the crosse , is not called the lords day ; and why the day of the resurrection rather ? surely because s. paul saith that christ was declared mightily to be the sonne of god by the spirit of sanctification in his resurrection from the dead . hereby then was he manifested to be the sonne of god , the very lord of glory ; and is not this reason more then probable , why it should bee called the lords day ? secondly consider , that day of the moneth or that day of the yeare whereon the lord rose , wee no where finde that it was usually called the lords day , but onely that day of the weeke ; not the day of the weeke wherein hee ascended into heaven , but the day of the weeke wherein hee rose . now the jewes sabbath was called the lords sabbath , the lords holy day , es . . . if thou shalt turne away thy foote from my sabbath from doing thy will on my holy day . hath the lord a day under the gospell , but no sabbath , no holy day ? what an unreasonable conceite were this ? that hee should have an holy day , one in every weeke under the law ; and none under the gospell ? now if the lord hath a day that is peculiarly called his under the gospell , and that day is in the scripture styled the lords day ; i appeale to every christian conscience , whether the sanctifying of this day as holy to the lord , ought not by more then probable , yea even by necessary reason , come in place of the sanctifying of the seventh day as an holy rest to the lord in the dayes of old . otherwise we should have two different dayes in the weeke , the one called the lords day , the other the lords holy day ; or no holy day at all though wee have the lords day . lastly consider the very definition of a thing probable , which aristotle makes to be such as seemes so in the judgement of most , or in the judgement of most of the wisest , or of some few provided they are wiser then the rest ; but the sanctifying of the first day of the weeke to the lord , that is , the lords day to the lord , hath seemed fit not to some of the wisest onely in the church of god , but to all , even to all the apostles , yea and evangelists and pastors , and teachers in their dayes and to the whole church , for . yeares since ; and shall wee call the reason moving them hereunto onely probable ? . yet all this is but a posteriori , which yet for the evidence of it , i presume most sufficient for the convicting of every sober & christian conscience of that truth , to the demonstration whereof it tends ; i come to give a reason hereof à priori . the first creation in the wisedome of god ( who proceeds not merely according unto probable reason ) drew after it a sabbath day , the seventh day where on god rested . but if god vouchsafeth us a new creation in the same congruity , may wee not justly expect a new sabbath ? now , the apostle tells us plainly , that old things are passed away , and that all things are become new , cor. . . and this he brings in upon shewing what christ hath deserved at our hands , in as much as he died for us , and rose againe , vers . . the end whereof was this , that he might be lord both of quicke and dead , rom. . . and concludes , that whosoever is in christ , is a new creature , cor. . . and how are we in christ , but by faith ? gal. . . and what is the object of this our faith ? let the same apostle answer us , if thou confesse with the mouth the lord iesus , and believe in thine heart that god raised him from the dead , thou shalt be saved : so that this faith in christs resurrection , is to us the beginning of a new creature . and christs resurrection sedulius calls nascentis mundi primordium . and athanasius saith , that as the sabbath was the end of the first creation ; so the lords day is the beginning of the second creature . and this is it that bishop andrewes and bishop lake doe worke upon for the celebration of the lords day as by divine institution . but i am not a little sensible of some appearance of incongruity rising hereupon . almighty god did not thinke it fit , that the first day of creation should be our sabbath , but the seventh from the creation , as whereon himselfe rested ; but in the second creation , the first day is made our sabbath . to this i answer two things ; the first is this : if man should not rest unto god till the second creation is finished , hee should not rest at all in this world . and the sixe dayes being the dayes of gods worke ; the seventh was the first of mans worke , which god would have to be an holy worke most convenient whereby to take livery and seasin of the world . for , albeit god commanded adam to dresse the garden and keepe it , when he placed him in it ; yet it is nothing probable it had need of dressing so soone as it was made ; and no mention of rest commanded at the first ; onely it is said , that because god rested that day from all his works , therefore he blessed the seventh day and sanctified it . this i deliver to save the expression of athanasius . . but in my judgement , there is an exact congruity betweene rest and rest in each creation . for , as god rested the seventh day from the worke of creation ; so christ rested the first day of the weeke from his worke of redemption , which was the meritorious cause of the new creation . for christs dying , and continuing under the power of death , for a certaine time , i may justly reckon as one worke of redemption ; in which time hee suffered ignominy , not onely from the reproach of the world , but from the weaknesse of his servants faith , whose voyce was , wee thought it had been he , who should have redeemed israel . as for zanohy , in the place cited by gomarus ; hee confesseth , hunc diem ex traditione apostolica esse , & optimo jure ab ecclesia retentum . that the lords day is ( to be observed ) by apostolicall tradition , and by the best right retained by the church — this the prefacer in his wisedome omitted ; indeed hee saith , we no where reade that the apostles commanded it : but left it free ; but take with you the rest , ita liberum , ut omnino ipse dies sanctificandus sit , nisi charitas aliud postulat . in such a manner free , that omnino , undoubtedly the day it selfe ought to be sanctified , unlesse charity require otherwise . i conceive his meaning is , and the meaning of all that use this language , that wee are to keepe it by no other obligation ( not of speciall commandement ) than the reason of the day doth minister unto us , it being the day that the lord hath made , joyfull to gods church by the resurrection of christ from the dead ; and in this sense they say it doth not bind mens consciences , to wit , as a precept doth , whether we know the equity of it or no. and it were very strange , that christians in keeping any holy day in the weeke , should not make choice of the lords day for that , without any expresse commandement . anetius saith no more than that christians changed the sabbath unto the lords day ; and can any man doubt , but that the apostles were meant hereby ? for which is most likely , that the practice and judgement of others was a leading cause to the apostles , or rather that the judgement and practise of the apostles was a leading cause unto all others ? simler hath no more but this , that he calls it the custome of the church , so doth tilenus , yet he proposeth it as likely to have had its institution from christ . paraeus in the very place cited by gomarus , ascribeth the change of the day to the apostolicall church , and expressely saith , that the apostle commanded the corinthians to meet together the first day of the weeke , and make their collections . i wonder the prefacer omits cuohlinus , was it because that which others call consuetudinem ecclesiae , hee calls consuetudinem apostolicam ? in the last place , bucer is named by the prefacer , but gomarus is well content to omit what is delivered by him . but to the contrary , i will not forbeare to set downe what i find in his booke de regno christi , lib. . cap. . for having formerly described what are the true workes of holy rests , added upon the backe of it ; eapropter , for this cause the lords day was consecrated by the apostles themselves to these kind of actions . which ordinance of theirs ( institutum he calls it ) the antient churches observed most religiously . then he shews the cause why they changed the day : . the first reason given is , to testifie that christians are not obliged to the pedagogie of moses law : . the second is , to celebrate the memory of christs resurrection , which was performed on the first day of the weeke . so that not one of the authors mentioned by him makes any thing for him . and if the passages of the sixe mentioned by him , and related by gomarus did make any thing for him ; we have no lesse of the ancient fathers to the contrary , as namely , athanasius , cyril , eusebius , austin lately mentioned , to whom adde sedulius operis paschalis , lib. . cap. . the glory of the eternall king illustrating ( the first day of the weeke ) with the trophy of his resurrection , primatum cum religione concessum dierum censuit retinere cunctorum ; thought good it should have the primacy of all dayes granted unto it with religion : that is , with an holy celebration thereof . adde unto him gregory , mentioned in the first section , affirming that antichrist affecting to imitate christ , shall command the lords day to be kept holy . adde to these the universall consent of christendome in antient times ; for when the question was proposed unto them , as usually it was thus ; dominicum servasti ? hast thou kept the sabbath ? their answer was this , christianus sum , intermittere non possum : for brentius alleged by him to little purpose , let mee represent what gerard the lutherane writes of our christian sabbath in his common places , tom . . pag. . est sabbatum christianum , quo juxta apostolorum constitutionem dies hebdomadae primus publicis ecclesiae congressibus d●stinatus est . our christian sabbath is that whereby the first day of the weeke is destinated to the publique assemblies of the church , by the constitution of the apostles . see how plainly hee referres the celebration of this day to apostolicall constitution : and pag. . he sheweth the analogie between the jewes sabbath and our christian sabbath , consisting in two or three particulars : . as on the seventh day god rested from the six dayes worke of creation , in remembrance of which benefit , the sabbath was instituted in the old testament : so in the first day of the weeke , after christ by his death and passion had accomplished the mysterie of our redemption , he returned gloriously as a conqueror from the dead , in remembrance of which benefit , the first day of the weeke is celebrated in the new testament . . as in the old testament the sabbath was instituted , that it might be a memoriall of their deliverance out of egypt , deut. . . so in the new testament , the lords day is a memoriall of our spirituall deliverance out of the kingdome and captivity of satan , procured unto us by the resurrection of christ , a type whereof was that deliverance of the children of israel out of egypt . . by christs death and resurrection , were abrogated leviticall ceremonies and legall shadowes , amongst which the sabbath is reckoned , col. . . therefore the change of the sabbath into the lords dav , is a publique testimony that christians are freed from legall shadowes , and that difference of dayes , which in ancient time was ordained adde to him melanchthon , alleged by walaeus , pag. . affirming , that the apostles for this cause changed the day , that in this particular they might give an example of the abrogation of the ceremoniall lawes of mosaicall policy . as for our popish divines for which he referres us to doctor prideaux , it is apparent that more of them are alleaged for the jus d vinum , of the celebration of the lords day , then for the contrary ; & one of them , silvester by name , professeth expresly that his opinion , was the common opinion which was for the divine institution of it . and azorius the jesuite , as hee professeth it a thing most agreeable to reason that after six worke dayes one intire day should bee consecrated to divine worship ; so withall saith that it is most agreeable to reason that the lords day should be that day . adde unto these sixtus senensis , but that which they object ( saith hee ) concerning the lords day not as yet instituted in the time of iohn , is most false , the consent of the whole church disclaiming it , which doth beleeve the solemnity of the lords day was appointed by the appostles themselves in memory of the lords resurrection : concerning the institution whereof by the apostles austin ser. . de temp . testifyeth in these words : therefore the apostles themselves , & apostolicall men , appointed that the lords day should for that reason bee religiously solemnized , because on it our redeemer rose from the dead . in the last place come wee to our divines . now bucer i have already shewed to stand for us rather then for him . . and calvin expresly acknowledgeth that the apostles did change the day . . beza upon re. . v. . hath an excellent passage to the same purpose . for hee considers christs resurrection to bee as it were a second creation of a world spirituall , and thereupon doubts not but that the spirit of god did suggest unto them the change of the seventh day into the lords day , as to bee consecrated to divine service . . iunius on gen. . writes that the cause of the change of the day was the resurrection of christ , and the benefit of instauration of the church in christ . the commemoration of which benefit succeeded to the commemoration of the creation , not by humane tradition , but by the observation of christ himselfe , and his institution . . piscator on exod. . . it is to bee observed that the circumstance of the seventh day , in celebrating the sabbath is abolished by christ ; as who for that day ordained the first day of the weeke , which wee call the lords day , and that in remembrance of the lords resurrection performed on that day . and upon luk. . v. . he makes this observation , by occasion of this story , it is fit to consider what was the religion of the sabbath in the new testament , and what place it hath at this day among us christians , and how it is to be observed . and first we must hold that the sabbath is abrogated , by christs comming as touching the seventh or last day in the week , and that in the place thereof is ordained the first day , which we call the lords day , because on that day the lord rose from the dead , and shewed himselfe alive to his disciples , and divers times speaking with them of the kingdom of god : aod so by his own example consecrating that day to church assemblies , and for the performance of the outward service of god. the reason of the abrogation is , because that ceremoniall rest observed in the law , was a type of that rest , which the lord made in his grave , as is perceived by the words of paul col. . . . now of the apparitions of the lord , s. john testifies chap. . where he shewes how first he appeared to them gathered together on that very day whereon he rose . and againe eight dayes after . now that in these dayes he spake unto them of the kingdom of god luke shewes , acts . . whence it was undoubtedly that the apostles observed that day by the lords ordinance , to keep their ecclesiasticall assemblies thereon — as it appeares they did acts . . & cor. . . and hence it was without doubt , on the lords day john was in the spirit and receaved the revelation . to the same purpose is that which doctor walaeus alleageth out of piscators aphoris . . it may be doubted concerning the lords day , whether it be appointed by god for his service in the new testament . my opinion hereof is this ; although we read no expresse commandement concerning it , yet that such an institution may be gathered from the example of christ and his disciples . for on that day whereon the lord rose from the dead ( therefore called the lords day ) he shewed himselfe alive to his disciples , and spake to them of the kingdom of god. and paul on that day in an assembly of the faithfull met together to celebrate the lords supper , preached to them on that day , acts . . and that the christians at corinth were wont to meet on that day for publique prayer , appeares cor. . . now it cannot be doubted but paul ordained that day amongst them , as also the manner of celebrating the lords supper , and that according to the commandement of christ , math. . the last , teach them ( to wit , as many as receave the gospell ) to keep all those things which i have commanded unto you . on the lords day also john was in the spirit , and in the spirit saw and heard the revelation concerning the state of the church that was to come , apoc. . . whence we may gather , that even then he rested to holy meditations , such as became the lords day . there is not a passage in all this but of great weight , and very considerable . . as for doctor fulk upon the re. . . i have represented him formerly at large ; that for the prescription of this day before any other of the seven , they had without doubt ether the expresse commandement of christ before his ascension when he gave them precepts concerning the kingdom of god , and the ordering and government of the church acts . . or else the certaine direction of his spirit , that it was his will , and pleasure that it should so be , and that also according to the scriptures . and observe how hee falls upon the same reason that athanasius , and the ancient fathers insist upon ; seeing there is the same reason of sanctifying that day , in which our saviour christ accomplished our redemption , and the restitution of the world by his resurrection from death ; that was of sanctifying the day , in which the lord rested from the creation of the world. . doctor andrewes in like manner bishop of winchester . in his starre chamber speech in the case of traske ; hee not onely professeth , that the sabbath had reference to the old creation , but in christ we are a new creature , a new creation , and so to have a new sabbath ; and that this new sabbath is the lords day declared unto us by the resurrection of christ , for which he alleageth austin ep. . ad ianuarium . but also for the confirmation of it saith it is deduced plainly by practise ; adding that these two onely the day ( of the weeke whereon christ rose ) and the supper , are called the lords , to shew that the word dominicum is taken alike in both . nay hee goes farther , as namely to alleage not onely practise but precept also for it ; from the first of the epistle to the corin. cap. . . for albeit the apostle there doth expressely constitute onely an order for collections for the poore on the day of their meeting , yet as piscator observes , it cannot bee denied but that undoubtedly as touching the time of their meeting they were therein ordered also by s. paul , as they were about the manner of celebrating the lords supper . and accordingly , paraeus in the very passage alleaged by gomarus , doth take that place of cor. . . to notifie , that the very time of their meeting there specified , was by the ordinance of s. paul. doctor lake bishop of bath and wells , in his theses de sabbato , thes . . the apostles directed by christs not only example , but spirit also , observed the same ; witnesse in the acts , s. paul , s. john in the revelation . . and from the apostles the catholique church uniformly receaved it , witnesse all ecclesiasticall writers . . and the church hath receaved it not to be liberae observationis , as if men might at their pleasure accept or refuse it , . but to be perpetually observed to the worlds end . for as god only hath power to apportion his time : so hath he power to set out the day that he will take for his portion . for he is lord of the sabbath . . master fox upon the rev. . v. . professeth , that the observation of the lords day doth niti authoritate institutionis apostolicae , depend upon the authority of apostolicall institution . . walaeus dissert . de sab. p. . we conclude ( saith hee ) this first day of the weeke , was by the apostles put in the place of the sabbath , and commended to the church , not only by a power ordinary , competent to all pastors for the ordering of indifferent rites in their churches ; but by a singular power also ; as who had the oversight of the whole churches ; and who as extraordinary ministers of christ , were by the holy ghost , put in trust , that they might be faithfull , not only for the delivering of certaine precepts concerning faith , and manners , but also as touching upright ordering of the church : that so it might be made known to all christians every where what day in the weeke was to be kept , by vertue and analogy of the fourth commandement , least dissension there abouts and ( consequently ) confusion might arise in the church of god : and to this purpose hee alleageth beza before mentioned ; and gallesius , calvins collegue , on exod. . this ordinance , to wit , that the lords day should be substituted in the place of the sabbath , we have receaved ( saith hee ) not from men , but from the apostles , that is , from the spirit of god , whereby they were governed : and after he had proved this out of three places of scripture , acts , . cor. . . re. . . in the end hee , addes , for although we are not tied to the observation of dayes yet this necessary order must be observed , least confusion should be bred in the church . . fayus calvins successor alleaged also by walaeus disput . . in . q. praecept . iustly therefore may we say , that the apostles by the leading of the holy ghost for the seventh day of the law , substituted the first day of the week , which was the first in the creation of the first world. . hyperius in . . cor. . . the first day of the weeke in memory of the lords resurrection was called the lords day , the observation of the sabbath being translated thereunto through the command of the holy ghost by the apostles . . adde unto these master perkins maintaining the same . that which he delivers of the parliament in the dayes of king edward the sixt , in that preamble of theirs concerning holy dayes , as left by the authority of gods word to the authority of christs church , by the discretion of the rulers , and ministers therof , as they shall judge most expedient to the true setting forth of gods glory , and edification of the people ; i say that this should bee understood not of holy dayes onely , but of the lords day also , is a thing most incredible ; neither doth hee offer to cite any parcell thereof to justifie this so bold an affirmation ; onely hee sayth , that by the body of the act it doth appeare ; but what that is in the body of that act whereby this doth appeare , hee very judiciously conceales . how improbable is it t , hat bishop andrewes would have opposed this doctrine in the starre chamber , if a parliament of prelates , and that in the dayes of king edward the sixt , had maintained it . for hee professeth , that these two onely , the lords day , and the lords supper are called the lords , to shew that dominicum is alike to bee taken in both — and takes upon him to shew that in the very scripture , there is found a precept for observation of the lords day ; and bishop lake in like manner professeth that it is not liberae observationis , but necessarily to be observed . doctor fulks answer to the rhemish testament was set forth in the dayes of queene elizabeth , and dedicated to her majesty , therein on re. . v. . hath hee delivered , that to change the lords day , and to keepe it on munday , tuesday or any other day , the church hath none authority . for it is not a matter of indifferency , but a necessary prescription of christ himselfe delivered to us by his apostles . was hee ever questioned for this ? or was it ever knowne that the state of this land excepted against it , for crossing the doctrine of the church manifested in a preamble to one of the acts of parliament , which i presume was never yet repealed ; but leave we him to live on his own juice , and to please himselfe in his holinesse . a third digression containing a conference with d. walaeus about the divine authority of the lords day . i come to consider somewhat in walaeus , whose dissertation of the sabbath , from the first hath liked mee so well , and the spirit which it breathes throughout ; that i doe not affect to differ from him ; but rather heartily desire there may bee little or no difference betweene us , and i hope in the end there will be found little or no difference of importance betweene us , especially in this point of the institution of the lord day whether it be divine or humane , and as for the originall institution of the sabbath , namely as from the beginning of the world , and as touching the morality of one day in seven ; therein i concurre with him really and affectionately . and as touching the quality of the institution ; i approve his learned paines in vindicating those three places of the new testament , acts . . cor. . . and re. . . from the interpretation that some give of them , to quash the evidence which they import for the observation of the first day of the weeke , commonly called the lords day , even in those primitive and apostolicall dayes of the christian church . and i joyne with him , pag. . in admiring , that after so many accurate prejudices of the reformed churches , concurring in the same translation & interpretation of those places which we embrace ; yet some should be found to take so unhappy paines , as to quash the evidence of them which they seem to us plainly to import . a manifest argument in my judgement , that the observation of that day , as in place of the jewes sabbath , in the very days of the apostles , doth even convince their consciences , that it can savour of nothing lesse than apostolicall institution ; which , because they doe impugne , therefore they desire to impugne the use thereof as nothing so antient as to be received of the apostles themselves . for consider , i pray , how should the converted jewes come to change their sabbath , if not by order from the apostles themselves , whose doctrine it was that christ came to set an end to all ceremonies ? and as for the substitution of a day in the place of it , that all did joyntly concurre herein without any dependance of some upon the judgement of others ; what strange strength of convicting evidence must there needs be in the resurrection of christ , to draw them hereunto farre beyond almighty gods resting on the seventh day from his worke of creation ? what could be devised to inferre greater morality by the very light of nature than this , which should be so forcible to move all to concurre herein , and that with the first . but if they received it , some from others , how improbable it is , that the apostles should receive it from the churches , and not rather the churches from the apostles ? then consider , we no where reade of any difference here-abouts among the apostles , counting paul amongst them , who received from the lord after his ascension into heaven what he delivered unto others . how then came it to passe , that they all so throughly , and at the first , agreed herein ? if , as having received it from the lord , then the case is cleare , that it is of most divine institution : but if onely as drawne hereunto by the consideration of christs resurrection on that day , being guided by the spirit of god infallibly to order as other things , so the time of divine service , to prevent the danger of division and confusion upon just ground ; even this is enough to manifest the strength of evidence which the lords resurrection carrieth with it , as to convince them , so to appoint , and to convince others of the reasonablenesse thereof , seeing all churches did so universally and so earely yeeld thereunto , and since that time so constantly persevered therein . the resurrection therefore of christ , is nothing inferiour to the lords rest on the seventh to draw us to the sanctifying thereof : and the apostles ordering it in this manner especially as his extraordinary ministers , is answerable to the lords commandement for the sanctifying of the seventh , especially that very commandement by just analogie having force also in this : and albeit walaeus saith no more , pag. . of those three places , acts . . cor. . . apoc. . . than that the whole church reformed hath constantly gathered therehence diet dominicae usum , the use of the lords day : yet both pag. . he doth manifestly imply the apostles to have instituted it , where he saith , that quae ab ipsis apostolis instituta non sunt , such things as have not beene ordained by the apostles , were never in that manner observed in all christian churches throughout the world , as the observation of the lords day . and before , pag. . he concludes , that the first day of the weeke was by the apostles substituted in the place of the seventh , and commended to the church , and that potestate singulari , by singular power ; and as they were extraordinary ministers of christ , put in trust by his spirit , to be faithfull in giving precepts ( marke this well ) not onely touching faith and manners , but also de ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & recto ordine , for the well ordering of the church , and that in this particular , what day of the weeke is to be observed by force and analogie of the fourth commandement , to prevent dissention and confusion among the churches . and i am verily perswaded , that as many as stand for the divine institution of the lords day would rest fully satisfied with this . austin , i am sure , who is alleged by walaeus in the first place , as maintaining it to be of christs institution , writes thus of it , serm. de temp . . dominicum ergodiem apostoli & apostolici viri ideo religiosa solennitate habendum sanxerunt , quia in eadom redemptor noster à mortuis resurrexit : this being premised , let us come to the consideration of that which he delivers about the justification hereof , from pag. . where he acknowledgeth that among the ancient writers and doctors of the reformed church , there have beene some who have referred the celebritie of this day to the fact and institution of christ . at the first , by christs fact in this place i understood christ apparitions to the apostles , as they were assembled together on this day . but upon better consideration and ponderation of the passages alleged by him out of austine and cyril , i thinke rather that by christs fact he means christ resurrection , or perhaps , btoh the one and the other . for the sentence taken out of austine hath reference to the one , and that out of cyril , to the other . and doctor lake bishop of bath and wells in his thes . . de sabbato , referres unto both ; this first day christ sanctified not onely by his resurrection , but by sundrie apparitions before his ascention , by sending them the holy ghost . but the latter seem to depend on the former . and therefore , that learned bishop in his defence of that thesis . writes thus : i say not , that the apostles imprinted any holinesse upon the first day of the weeke , it was christs resurrection that honoured that day , which i say the apostles were to respect , not arbitrarily , but necessarily , you may perceive the reason in my thesis ; you cannot observe from the beginning of the world any other inducement to the institution of feasts but gods worke done on the day . now , neither austin nor cyril speake of any institution made by christ . eusebius , i confesse , doth intimate such an institution , and gregory the great , and so doth athanasius seeme to expresse as much , and sodulius after him ; but i am apt to conceive that they meant no other thing hereby , than that the consideration of christs resurrection by the suggestion of christs spirit , should move the apostles to ordaine and establish the celebration of this day unto the christian world . junius , in my judgement , seemes to have no other meaning , when he professeth the cause of the change of the day to be the resurrection of christ , and the benefit of instauration of the church in christ ; it is true , he saith afterwards that the lords day succeeded the seventh , ( christi observatione atque instituto , by christ observation and ordinance ; but i understand thereby no other ordinance than is bespoken by christs resurrection on the day and observation of the day . for anon he tells us , that the lords day was observed , christi facto , exemplo , institutoque apostolorum , & vereris ecclesiae observatione constantissimâ ; by christs fact , example , and by the ordinance of the apostles ; unlesse instituto there , be to be referred to that which goes before , and ought to be distinguished from apostolorum which comes after by a comma , though it be not . but let this be the opinion of iunius and piscator , which , perhaps , we may meet with some more evidence for than hitherto : neither doe i see any necessity of expressing concerning every thing they taught , that they received it of the lord ; neither doe i thinke fit to conclude , that whatsoever they ordered , they ordered by gods commandement . but consider , there is a great difference between things ordered by them : some were concerning particulars , others for the church universall . some ordered by them for a certaine time , other things to continue to the worlds end . the ordinance of the lords day concerned the whole church ; and to this day no church throughout the world hath thought fit to alter it , a notable evidence that the church generally hath conceived it , as an ordinance of the apostles intended to continue to the worlds end . the ingenuity of master perkins is to be commended , confessing ingenuously , that hee proposeth his arguments not as necessary , but as probable , onely to inferre the institution of the first day of the weeke to be observed by christians in place of the seventh , i would those that oppose him would carry themselves with the like ingenuity : nothing inferiour is the ingenuity of doctor walaeus , pag. . professing that this opinion touching christs institution of the lords day , seeing it hath so great divines as favourers thereof , is neither to be accused of novelty , nor easily to be despised as false , provided , that they themselves doe not propose it as necessary , but as probable , nor inveigh against such as are of another opinion or condemne them . now , let us see upon what grounds he preferres the second opinion , making the institution of the lords day to depend upon apostolicall authoritie before it . therefore , first he urgeth , that the apostles have given no expresse commandement as being charged thereto by christ , nor christ himselfe . in briefe , thus neither christ hath any where in scripture commanded it , nor doe the apostles any where signify that hee did : i answer , the apostles doe not use to signify that what they deliver in particular was given them in charge by christ ; sometimes they doe , but this extends not to the hundreth part of that they doe deliver . and it may bee by s. iohns calling it the lords day , compared with that which our saviour delivers in the gospell , pray that your flight bee not in the winter , nor upon the sabbath day ; and with the denomination of the jewes sabbath called in the old testament the lords holy day , wee shall finde sufficient intimation of christs institution . especially considering that the question is but of the circumstance of a particular day , not of the proportion of time ; and withall the analogy of the day of christs resurrection to the day of the lords rest from creation . and whereas the doctor further sayth , that it seemes not likely that christ should not command it , if he meant to binde us to the observation of any day , as a part of his worship and service : now i wonder what the worthy doctor meanes to thrust in the circumstance , as a part of gods worship . if the apostles might command it as he thinkes they did , yet not as a part of gods worship ; why might not christ command the observation of that day , yet not as a part of his worship ? i am not perswaded , that when god at the first sanctifyed the seventh day , hee made the observation of that day a part of his worship . and it is strange that the circumstance of time should bee an homogeneall part of gods worship . first , it is true , the rest on that day commanded afterwards might bee , and was as a ceremony preaching something unto them . all that is to bee considered in time pertaining to gods worship is the proportion of it ; as whether one day in a weeke bee most fit , or one day in a moneth bee sufficient ; and this is of momentous consideration , whether wee consider the advancing gods glory thereby , or our owne good , in a greater or lesser proportion , but the particularity of the day in seven whether first or last or middlemost , this consideration in my judgement is of no moment . only for the avoyding of dissention , & confusion we have neede of authoritative specification , and that god did not define at the first without congruous reason , to still all motion tending to alteration ; and if we have as fayre evidence under the gospell for our sabbath , as the jewes had for theirs ; wee are by gods goodnesse as much freed from dissension and confusion as they , and nothing the more ingaged in superstition , as making the observation of the day a part of divine worship ; which never was but in the way of prefiguration of somewhat in christ , which kind of pedagogy is now quite out of date , neither is there any place for it in the observation of the lords day . doctor walaeus his second argument is , because those places of scripture , rom. . gal. . & coloss . . in which the apostle takes away all difference of dayes can hardly bee reconciled with this opinion , or if christ himselfe not by example onely , but by an ordinance commanded unto his disciples the observation of this day , it cannot bee imagined as it seemes , that any liberty should now remaine in the observation of this day ; for that which christ hath determined is not left under christian liberty any more then the observation of the seventh day from the creation was left free to the jewes ; when god not onely by his example , but also by precept separated it from all other dayes to his service . to this i answer , . i finde no liberty at all left to the church to change the day , by the doctors owne grounds , for hee holds it to bee invariable p. . secondly , hee professeth the change of the day cannot bee attempted without the greatest scandall of the church , p. . now what sober christian would affect liberty to bee scandalous ? . others who acknowledge the observation of the day by apostolicall institution , and withall to bee changeable and left to the liberty of the church , doe withall maintaine that the apostles did not command it as extraordinary ministers of christ : but doctor waleus p. . acknowledgeth the institution of it made by the apostles as ministers extraordinary . . the doctor professeth that the apostles were entrusted by the holy ghost to give precepts concerning the good government of the church , and that in this particular case , to make knowne to all christians every where what day in the weeke ought to be kept holy , and that by vertue and analogy of the fourth commandement , and withall to prevent dissension and confusion amongst the churches thereabouts . . and lastly hee joynes the precepts concerning this with precepts concerning faith , and manners ; and this hee doth without specifying any the least difference ; nay , the word precepts is once proposed as subservient indifferently as to faith , and manners , so also to the well ordering of the church , and that in this particular , of notifying unto all what day of the weeke is it to bee sanctified to gods service . as for the places rom. . gal. . & coloss . . i answer , that if wee made the observation of the day as it denotes a circumstance of time , any part of gods service , or for some mysterious signification contained therein , then indeed wee should carry our selves in contradiction to the places mentioned : but seeing we observe times onely out of respect to order and policy , which is necessary for the edification of the church ; and god having always required one day in seven to be set apart for this , even when there was not so great need , nor had god manifested his love to mankinde in such sort as in these latter dayes ; and of our selves wee are to seeke , of the particularity of the day under a fit proportion of time from the beginning of the world rquired , and hereupon were we left to our owne judgements , a way would bee opened to miserable dissension and confusion ; what cause have wee to blesse the lord for marking out a day to us with such notable characters to make it our sabbath , and to honour it by his appearance amongst his apostles when they were assembled together both that day , and that day senight after ; as also by his apostles to commend it , and establish it in such sort , that for . yeares the observation thereof hath continued unto this day ? which order of the apostles doth carry pregnant presumption that it proceeded originally from the institution of christ . the necessity of the church christian requiring the specification of the day for the preventing of dissension , and confusion as much as ever the necessity of the jewish church required the like ; and over and above by reason of the fourth commandement wee have now better evidence to conclude therehence the observation of the lords day , by the congruity that christs resurrection hath to the lords rest from creation ; better means i say to conclude ours , then they without a commandement to inferre the observation of their seventh : forstill the day of the lords rest is made the day of our rest . thirdly , that which is alleadged in the third place , that both ancient and late writers doe maintaine that wee celebrate the lords day , not as any part of divine worship , nor as absolutely necessary . for the first of these wee willingly grant ; for as much as wee conceave the observation of the th . by the jewes was no otherwise a part of divine worship , then as it was a ceremony and shadow , the body whereof was christ prefigured thereby : and it is well knowne that no christians observe it in any such notion . but the observation thereof wee hold to bee absolutely necessary , and so doth doctor walaeus in holding it to bee invariable , and that it cannot bee altered without the greatest scandall . and doctor lake bishop of bath , and wells professeth it to bee not , liberae observationis , but necessariae . and if it were free , then not to use this freedome at all doth manifestly give way to superstition in taking that for a thing necessary which is not , though not as touching the substance of gods worship and service , yet as touching a circumstance thereof , such as is the circumstance of time . as for expresse precept , if hee meanes a precept expressely written , no man ( i trow ) ever stood for that , but if hee meanes a precept given by christs expresse charge to his apostles , no man that i have met with , saith more hereupon , then doctor walaeus seemes to affirme himselfe ; in saying that they were entrusted by the holy ghost as extraordinary ministers , that they should bee faithfull ad tradenda praecepta , to give praecepts of faith and manners , and of the good government of the church , and right order , and particularly in this that might be known to all what day in the weeke was to be set apart for gods service ; both by vertue and analogy of the fourth commandement , and to praevent dissension , and confusion among the churches ; neither doe we acknowledge any other celebrity of the day then this ; and therefore doe no more affront hierome then doctor walaeus himselfe . as for festivall dayes in socrates , and nicephorus , i see no cause why as touching that they speake thereof , the lords day should bee comprehended under them : and as for apostolicall precept , concerning this doctor vvalaeus is as expresse as any . and it is not credible to mee , that the apostles should make such an invariable ordinance to the church , and not bee verily perswaded that it was the will of god the father , and of god the sonne it should bee so : whether manifested by christs particular charge unto them ; or by comparing christs resurrection with the lords rest from the workes of creation . otherwise in my judgement they had never called that day the lords day . fourthly , he excepts against the argument drawne from christs resurrection ; denying that therehence it followes that that day was to bee consecrated to god. but herein hee opposeth all the ancients ; neither doe i thinke hee can alleage any one that doth not hereon build the observation of the lords day ; which nuiversall concurrence doth manifestly argue to be more then probable : austin as waleus alleadgeth him professeth not as his peculiar opinion , but as he took it generally received without contradiction : that dies dominicus christianis resurrectione domini declaratus est ; and that resuscitatio domini consecravit nobis diem dominicum . and athanasius plainly takes notice of the analogy it hath to the fourth commandement ; ( and analogy doctor walaeus grants , and i wonder hee takes no notice of it here ) by comparing the second creation with the first creation ; and so doctor andrewes bishop of winchester professeth that the new creation requires a new sabbath , especially seeing the old must bee abrogated as ceremoniall . but the analogy i confesse may be differently shaped ; athanasius shapes it thus , that the jewes sabbath was the end of the first creation ; and that the lords day is a beginning of the second creature ; to wit , as the day of christs resurrection ; in reference whereunto the apostle saith , old things are passed , behold , all things are become new . and i conceive reason to justifie athanasius , in making the beginning of the new creature to be our sabbath , answerable to the end of the first creation , to wit , because the second creation hath no end in this world : againe , adam and eve were made but the immediate day before the seventh , and the seventh he was to spend in rejoycing in gods works ; so christs death was the worlds redemption ; and immediately after , to wit , with christs rising , it was as fit we should sabbatize with god for joy of our redemption . otherwise the analogie ( which doctor walaeus grants , but doth not explicate ) may be conceived thus . the seventh day of the weeke was the lords rest from the worke of creation , the first day of the weeke was the lords rest from the work of redemption , in the morning thereof rising from his grave ; and in respect of christs resurrection on this day , what colour hath any other day of the weeke comparable hereunto , to make it fit to stand in competition with this . yes , saith d. walaeus , the thursday may , and that in consideration of christs ascension on that day ; yet doctor walaeus well knowes , that that day of the week was never thereupon called the lords day , either by the apostles , or by the church , as the day of our saviors resurrection was . againe , consider christs resurrection and ascension are to be computed but as one compleate motion ; save that he was to stay some time by the way here on earth for the confirming of his disciples faith , and giving them commission for preaching the gospel , and order to wait at jerusalem untill they were endued with power from on high to carry the glad tidings of salvation all the world over . so christs dying and continuing under the power of death , is but one worke of redemption . he confesseth , that christs resurrection afforded an argument to the church apostolicall , to prefer this day before all others ( very well , even before the day of his ascention ) for religious assemblies , as al the ancients testifie . but it followeth not therefore , that christ by this his fact did institute the same day to the same end . now , this is a very strange phrase , by his fact on the day to institute the day to such an end . t is well knowne facts doe not institute otherwise than as therefrom may be concluded that such a day is to be kept ; and in this sense he doth as good as confesse , that christ by his fact , did institute ; for the apostolicall church did hereupon preferre this day , as he confesseth all the ancients doe testifie . and did they not inferre this there-hence also , as most agreeable to the will of god ? doctor walaeus proceedeth thus : so god in the creation of the world rested the seventh day ; but unlesse god had proposed this rest of his as an example , and confirmed it by precept , never had the church of the old testament beene bound as from heaven to the weekly observation thereof . to this i answer , that the like may be said of the observation of one in seven ; yet seeing god did cōmand this proportion to the jews , without any new commandement , we can inferre that surely god requires as good a proportion of us christians . in like manner , seeing god commanded unto them the day of his rest from creation , we without any the like commandement , may better inferre that christs resting day from the worke of redemption ought to be our rest , than they could , that the seventh day ought to betheir rest . . man could not possibly have knowne how many dayes god was creating the world , so to know what day he rested , that they might conforme unto him in their rest ; unlesse god had revealed it unto them ; but supposing god had revealed it , and withall had called it his holy day , and it were knowne unto them that one day in the weeke must be set apart as gods holy day , in this case i appeal to every christian conscience whether this were not sufficient to conclude that surely the day of the lords rest , being his holy day , ought to be the day of our rest , and our holy day . now , thus the case stands with us christians ; we know what day our saviour rose , having finished the worke of mans redemption ; we know the jewes sabbath is abrogated ; we know the proportion of one day in seven remaines still to be consecrated as an holy day to the lord ; we know the lord prescribed to the jewes for their sabbath his resting day from the creation ; which is called his holy day : and in like manner we know , that under the gospel , the first day of the weeke being the day of our saviours resurrection , is called by saint iohn the lords day ; as for easter and pentecost , the case is nothing like ; those festivalls being not of single dayes , but of whole weeks , once in a yeere , yet this proportion we find betweene them and the weekely sabbath . there are in a yeere seven times seven weeks , and a fraction lesse than halfe a seven ; so that the memory of the creation was seven times in a yeere celebrated more than the memory either of their deliverance out of egypt , or , of their reaping the fruits of the land of canaan , the one farre surmounting the other , yet their easter began the day of the yeere whereon they came out of egypt . and doctor lake , bishop of bath and wells , thes . . de sabbat . professeth , that god sets out the day by the worke he doth on the day , the worke i say done , doth difference a day from a day : and thes . . now then , when god doth any remarkable worke , then will he be honoured with a commemoration day for that worke . if the worke concerne the whole , by the whole church ; and by a part , if it concerne a part : and thes . . and his will is understood often by his precept ; but when we have not that , the practice doth guide the church , . this is a catholique rule , observed in the institution of all sacred feasts , both divine and humane , . the worke of the day is the ground of hallowing the day , whether it be weekely , monethly , or yeerely , as particulars evince in scripture and history . the very light of nature doth give testimony unto this , as appeareth by the common practice of the heathens ; as to give some instance hereof , what is the originall of the observation of the fryday , as a festivall day amongst mahumetanes ? surely this ; on that day mahumet fled from mecha to jethrib , and so that day is accounted the first day of his kingdom , and from thenceforth it was ordained to be the first day of their yeere and of their weeke . so then the will of god , in the judgement of this reverend divine , is manifested not onely by precept , but by his worke. and yet i know none speakes more of precept in this particular , than doctor walaeus , as i have often alleged him , pag. . fifthly , i grant iunius went too farre , in affirming that christ did observe the same every weeke betweene his resurrection and ascention ; but neither doth the contrary appeare by scripture ; undoubtedly the two first he did , and it is not manifest that the three following he did not ; and though cyril inferres here-hence the reasonablenesse of our christian assemblies on this day , yet wee doe not ; but as doctor walaeus concludes that which hee concludes not from any one place , but from many places together , that do we ; neither is it any thing to the purpose that doctor walaeus observes of christs appearing on other dayes , as ioh. . . once , which was at a fish meeting . and as little materiall is it , that at such other times of his meetings he spake of the kingdome of god. sixthly , on like sort christ sending down the spirit on his apostles on the day of pentecost , hath not so much force considered alone , but onely in a conjunct consideration with christs resurrection on that day : and like as after his death he arose on that day manifesting himselfe mightily thereby to be the sonne of god , so after his ascension into heaven , he came downe by his spirit on that day , the seventh , first day of the weeke after his resurrection , manifesting thereby as peter signifieth that he had obtained the dispensation of the spirit . we doe not say the spirit was on the day of pentecost sent downe , because it was the lords day ; but being sent down on that day , as the law is confessed to have beene delivered on that day , this tends to the marking out of that day more and more , for manifestation of the power of christ . that day they receiving power from on high by the descending of the holy ghost upon them , whereby they were inabled to preach the gospel . and that day of the weeke which is set apart for divine service as our christian sabbath ; as that day whereon the holy ghost doth ordinarily come downe upon his servants in the ministerie of his word , and celebration of the sacraments , and putting up of our joynt prayers unto him for the sanctifying and edifying christ body which is the church : and even in this respect that day hath a farre better congruitie to the day that is to be set apart for divine service , than any other day in the week besides . the day of his ascension he departed from them as touching his presence corporall , but on the day of pentecost he came downe upon them as touching his presence spirituall ; and so he doth still in our sabbath exercises on the lords day , though not in so extraordinary a manner , yet no lesse effectually to that edification and sanctification of our soules . seventhly , and whereas some urged that if christ himselfe had not instituted this day after his resurrection , the most primitive church should have beene left destitute of a certaine day of gods worship , to wit , from the time of christs resurrection to the first consecrating of the lords day , which they take to be absurd , and i confesse , it seems unlikely that the apostles tooke upon them to order ought untill they received the spirit on the day of pentecost , that being the day they were to receive power from on high , to execute the commission given them , mat. . . to teach all nations ; till which time they gathered no churches . for the strengthning the former reason , it is added ; that the jewes sabbath was now abolished by christs death and resurrection . this i doe not deny , but the apostles might very well be ignorant hereof as yet , as not having received the spirit as yet ; yea , & after the receiving it , we find they challenged peter for going to the gentiles to preach the gospel , acts . to this argument some answer , as walaeus saith , that the daies between christs ascension and the comming downe of the holy ghost upon them , were spent in continuall meetings of the apostles and other disciples . but from the day of pentecost , the lords day thenceforth observed . this answer reacheth not unto the daies interceding betweene christs resurrection and his ascention . and when i consider bishop lake his discourse , grounded , as he professeth , upon universall observation ( and which i find no reason to resist ) namely , that the worke of the day commends the day : if ever any day deserved to be festivall to any , surely the day of our saviours resurrection deserved to be festivall unto them , to rejoyce in the lord thereon , according to that of the psalmist , this is the day which the lord hath made , let us be glad and rejoyce therein ; the ancient fathers accommodating the place thereunto . the two verses immediatly preceding , carrying in the forehead of them a manifest relation unto christ as the proprietary of their meaning . . the stone which the builders refused , is become the head of the corner . . this is the lords doing , and it is marvellous in our eyes . now when was this manifested , namely , that the stone which the builders refused became the head of the corner , but by christs resurrection from the dead , being thereby mightily declared to bee the sonne of god. rom. . and was there ever worke more marvellous in the eyes of gods servants , then the resurrection of christ , especially considering the disconsolate condition of his disciples ? luke . . we trusted it had beene he , that should have delivered israel . the women departed from the sepulcher , though with feare , by reason of the consternation receaved from angelicall presence , their countenance being like lightning , yet with great joy by reason of the newes they heard from them of christs resurrection ; upon the noise whereof ( for they were commanded to carry word of it to his disciples , ) the apostles as it seemes were gathered together ; and in the evening after hee had shewed himselfe to his disciples going to emaus , christ presented himselfe in the midst of them . eight dayes after they were met together , and thomas with them who being absent the time before , gave out speeches of peremptory incredulity concerning his resurrection ; therefore then and not till then also the dores being shut , christ came before them , and calls unto thomas to see his hand , and to put his finger into his side . these apparitions of our saviour twice on the first day of the weeke might well adde somewhat to the confirmation of them in the festivity of this day ; and howsoever betweene his ascension , and the day of pentecost they had their meetings , yet how improbable is it they should put no difference ; betweene such a festivall and other dayes of the weeke . a second answer walaeus gives , namely that others say , that from the day of pentecost it was not necessary that the lords day should bee observed : but that at the first the apostles together with the jewes observed their sabbath not as a ceremony of the old testament , but as a free circumstance of divine worship , as for a while they reteyned circumcision and difference of meats ; which they gave over , after the jewes were found obstinately to refuse the gospell . so that in these mens judgements the lords day was no festivall to the apostles , till by occasion of the jewes obstinatenesse , a proper occasion for the institution of a new festivall . and give mee leave to differ from them in yoking circumcision and difference of meats with the jewes sabbath , neither of them prefiguring christ as to come , like as the jewes sabbath did , prefiguring his rest that day in the grave ; as the ancients have conceived it , without any contradiction that i know . had they permitted sacrifices for a time , their comparison had beene more congruous . i see no reason to withhold me from concurring with austin , and in him with all the ancients , for ought i know to the contrary , that dies dominicus resurrectione domini declaratus est christianis , & ex illo coepit habere festivitatem suam , yea with the very words of scripture psal . . . the stone which the builders refused is become the head of the corner . this is the lords doing , and it is marvellous in our eyes . . this is the day which the lord hath made we will rejoyce and be glad in it . neither is it credible to mee that the apostles were ignorant of it or of its application , to the day of christs resurrection , from the very day thereof . heresbachius upon these words , haec dies quam fecit dominus . they are ( saith hee ) the words of the people exulting in the kingdome of david , most of all of the glorious resurrection of christ , which of all others was most glorious to mankinde : as whereon christ redeemed us in a triumphant manner , from the tyarnny of satan , and from everlasting death , and restored unto us everlasting righteousnesse . arnobius interprets it of the lords day . eightly , the last argument , and which hee acknowledgeth of greatest moment is that , which is taken out of apoc. . . where the first day of the weeke is called the lords day , whence they conclude , that it is of the lords institution . and indeed doctor andrewes bishop of winchester in his starre camber speech professeth , that this denomination is given onely to the first day of the weeke , as called in scripture the lords day , and to the sacrament of the body and bloud of christ , as called the lords supper , and that to shew that the word dominicum ( the lords ) is to bee taken alike in both . in the same sense wee call the prayer which our saviour taught his disciples the lords prayer . but let us heare walaeus his answer , that we may consider it . this consequence ( saith hee ) is not necessary , for it may bee called the lords , not onely that which is of his institution , but even that which is made to the remembrance , or in the honour of him , or for his worship , as the ancients speake , as the altar of the lord , and feast of the lord are often so called . and that in this sence it was taken of the ancients it appeares by this , that the ancient fathers both greeke and latine , called temples by the name of dominica , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that which wee urge is the language of the holy ghost , now throughout the holy scripture , it is not the language of the holy ghost , to call either altars the lords altars , or feasts the lords feasts , but such as are of the lords institution . neither doe the fathers ( in my observation ) call the first day of the weeke the lordsday otherwise then in reference to christs resurrection , as the cause of the festivall nature thereof . temples indeed they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as consecrated to the lord ; but the denomination is not to distinguish it from other temples ; as the lords day hath its denomination to distinguish it from other dayes . but the day of christs resurrection being called the lords day not as such a day in the yeare , but as such a day in the weeke , this to my understanding doth manifestly inferre the succession of it into the place of the lords day of the weeke amongst the jewes . both ancient and moderne divines doe hold it lawfull to consecrate other dayes to the service of of god , such as wee usually call holy dayes . but never any man ( i thinke ) was found that durst call any of them diem dominicum the lords day . adde to this , wherefore doth our saviour say , that the sonne of man is lord of the sabbath , but plainely to conclude herence , that hee can dispense with it , hee can abrogate it , and bring another into the place of it ? and none hath power for this but hee who is lord of the sabbath . lastly , when he saith , pray that your flight be not in the winter nor on the sabbath day , what is the reason hereof , but religio sabbati ? as all confesse the religious observation of the sabbath ; and did they understand any other religion of the sabbath but as from divine institution ? now the time concerning which our saviour delivers this , now about the destruction of the temple by titus , after that no other sabbath but of the lords day , was generally established in the churches . last of all , for the third , and last conclusion , that still the church hath power to change the day our doctor in the . section , bringeth in bullinger , bucer , brentius , ursinus , and chemnitius , aliisque nostris with divers others not named particularly , as they are which thinke no otherwise thereof then calvin did , and shewes by what distinction suarez , though otherwise no friend unto the men , doth defend their doctrine . now as the doctrine was , such also is the practise of those men and churches , devoid of any the least superstitious rigour , esteeming it to bee a day left arbitrary , and therefore open to all honest exercises and lawfull recreations ; by which the mind may bee refreshed , and the spirits quickened . even in geneva it selfe according as it is related in the enlargement of boterus by robert johnson , all honest exercises , shooting in pieces , long bowes , crossebowes , &c. are used on the sabbath day , and that both in the morning , before and after sermon ; neither doe the ministers finde fault therewithall , so that they hinder not from hearing of the word at the time appointed . dancing indeed they doe not suffer ; but this is not in relation to the sunday , but the sport it selfe , which is held unlawfull , and generally forbidden in the french churches : which strictnesse as some note , considering how the french doe delight in dancing , hath beene a great hinderance to the growth of the reformed religion in that kingdome . exam. the doctor indeed saith , that calvin , bullenger , bucerus , brentius , chemnitius , ursine and others of the reformed churches affirme , that still the church hath power to change the lords day to some other ; but hee neither cites their words , nor quotes any place out of their writings . and as for calvin , whom this prefacer proposeth as chiefe , and the rest as thinking no otherwise thereof , then hee did ; i make no doubt but the passage in calvin is instit . . cap. . sect . . where thus he writeth , neque sic tamen septenarium numerum moror , ut ejus servituti ecclesiam astringerem , i doe not so regard the number of seven ; as to tie the church to the servitude thereof ; which considered in it selfe , might intimate that in his opinion , it is indifferent whether wee keepe holy one day in seven , or one day in foureteene ; but the words immediately following doe manifest his meaning to be farre otherwise , as namely , that we are not so tied to a seventh , but that we may solemnize other dayes also , by our holy assemblies . for thus it followes , neque enim damnavero qui alios conventibus suis solennes dies habeant . i condemne not them that keep other dayes holy : will any man suppose that some there were , well knowne to calvin , who kept other dayes solemn , and not the lords day ; and that these men calvin would not condemne ? and gomarus , who is most opposite to us in this argument , professeth , that seeing not onely a time , but a sufficient proportion of time is to be set apart for divine service , therefore we must now under the gospel , allow rather a better proportion of time for divine service than a worse . and in this also rivetus rests , in his answer to the first argument of walaeus , contending for one day in seven , as necessarily to be allowed to the worship of god. for bullinger , i know not where to seeke that which the doctor aimes at . as for bucer , i have shewed before out of him , that the lords day was by the apostles themselves consecrated to divine actions ; which ordinance the antient churches observed most religiously , and that one of the chief causes hereof was , that they might celebrate the memory of christs resurrection , which fell out on the first day of the weeke ; of power to abrogate this day left unto the church he saith nothing , but to the contrary rather , that all they who desire the restoring of christs kingdome , ought to labour , that the religion of the lords day may be soundly called backe and be of force . yet ( saith he ) it is agreeable to our piety to sanctifie other festivalls also , to the commemoration of the lords chiefe workes , whereby he perfected our redemption as the day of his incarnation , nativity , the epiphany , the passion , the resurrection , ascension and pentecast . and the place which doctor rivet explic . decal . pag. . col . . allegeth out of bucer in mat. . to prove that he maintained the day to be alterable , is nothing to the purpose , and as little doe they make for it which hee allegeth out of musculus . to find out what chemnitius saith hereupon , i turne to his examen of the counsell of trent , concerning festivalls ; there pag. . col . . he saith , that christ , to show that he kept the jewes sabbath freely , and not of necessitie ; - against the opinion of necessity , touching the abrogation of the mosaicall sabbath , hee taught both by word and deed . by word , in saying , that the sonne of man is lord of the sabbath ; and by his deeds , as in healing on the sabbath day , and defending his disciples in plucking the eares of corne . now , hereby i take it to be manifest , and acknowledged by chemnitius that none hath power to abrogate the sabbath , but he that is lord of the sabbath . and seeing even christians were to have their sabbath , as appeareth by those words of our saviour , pray that your flight be not in the winter , nor on the sabbath day , which is delivered of the time about the destruction of the temple by titus ; at what time paul had suffered martyrdome divers yeeres before , by whose writings it doth appeare that the lords day was kept in place of the jewes sabbath , both by the practice of the apostles , and the churches of galatia and achaia , as chemnitius acknowledgeth from the force of those places , acts . . cor. . . and apoc. . . in the next columne it followeth , that the lords day was the christian sabbath , and so to this day continueth , and consequently , that none hath power to alter it , but hee that is lord of the sabbath , which is christ himselfe , it being accordingly called the lords day . therefore if any pretend that christ hath delegated this power of his unto the church , it stands upon them to make it good . but chemnitius proceeds , pag. . col . . and shewes how the apostles at the first tolerated their weak faith , who without superstition observed dayes mosaicall , rom. . and that such as were stronger in faith , after the abrogation of the old testament , judged all dayes to be equall in themselves , and none more holy then another . we willingly grant as much , and adde the reason hereof ; to wit , because the holinesse of the day preferred before his fellowes consisted in some mysterious signification which had reference unto christ as to come ; all which kind of shadowes , the body being come , are now vanished away . hee proceeds , saying . the apostles also manifested by their example that in the new testament it was free to come together , either every day , or what day soever they thought good , to handle the word and sacraments , and to the publique or common exercises of piety . so the sabbath day , and other festivall dayes they taught . all this wee willingly grant , but here-hence it followeth not , that one day of the weeke was not of more necessary observation for the exercises of piety than another . farther ( saith he ) that they might manifest that the exercises of ecclesiasticall assemblies were not tied to certaine dayes : they daily persevered in the doctrine of the apostles , and in breaking bread , act. . and . and cor. . now we willingly acknowledge that we christians are not so bound to one day in the weeke , as namely , to the lords day , as that we may not have our holy assemblies more often than once , but onely so , that we may not keep them lesse often , nor omit the celebration of the lords day : like as the jews might not omit the celebration of their weekely sabbath , though sometimes many dayes together besides were kept holy by them . so we christians also having our sabbath as our saviour signified we should have when he said , pray that your flight be not in the winter , nor on the sabbath day ; which sabbath of ours , wee keepe on the lords day ; though we may keep other days holy , yet we may not omit this ; and if any shall take upon them to alter this sabbath , we may be bold to demand of them quo warranto , by what warrant from the lord of sabbath ? but chemnitius proceeds thus : now , whereas afterwards the false apostles did so urge those free observations of the mosaicall sabbath , and other feasts , as by law , and with opinion of necessity , as to condemne their consciences who observed them not . paul forbad the observation of them . all which we willingly acknowledge , but that hereupon they began first to ordaine another day in the weeke for their ecclesiasticall assemblies and exercises of piety , which yet chemnitius proves not , i leave it to the indifferent to judge ; by comparing his opinion with that of austins , who professeth , as chemnitius well knew , that the lords day was declared unto christians by the lords resurrection , and from thence began to have its festivity , alleged by chemnitius himselfe , p. . especially considering the reason moving thē hereunto , which chemnitius confesseth to have been on that day the lord rose from the dead . and seeing all festivals , as bishop lake observes , have beene observed in regard of some great worke done on such a day for the good of man ; whether ever any day brought forth a more wonderfull or more comfortable worke to mankind than the first day of the weeke , which was the day of our saviours resurrection from the dead , let the christian world judge . this day chemnitius saith , seems to be called by saint iohn the lords day , which appellation all antiquity did afterwards retaine and use : yet notwithstanding ( saith he ) we doe not read that the apostles did impose upon mens consciences in the new testament the observation of that day by any law or precept , but the observation was free , for order sake . let us duly weigh and consider this , together with the reasons following : calvine distinguisheth the observation of a day for order sake , and the observation of a day for some mysterious signification sake : had chemnitius thus distinguished , we would have subscribed thereunto , and confessed , that now adayes wee observe no day for any mysterious signification sake , but onely for order sake . and thus under the gospel wee are freed from observation of daies for mysteries sake , not free from observation of one certaine day in the weeke for order sake . as for his phrase of imposing the observation of the lords day upon mens consciences ; this phrase is most improper and unseasonable , in this case ; it is onely proper and seasonable in case the thing imposed be of a burthensome nature , like unto that saint peter speakes of , acts . . saying , now therefore , why tempt yee god to lay a yoke on the disciples neckes which neither our fathers nor we were able to beare ? such indeed was the yoke of circumcision ; which provoked zippora ( according to common opinion ) driven to circumcise her sonne to save her husbands life , to throw the fore-skin at her husbands feet calling him a bloody husband for urging her thereunto . but what burthen is it ( save unto the flesh ) to rejoyce in the lord , to sabbatize with him , to walke with him in holy meditation ? was it no burthen to the godly jewes to consecrate one day in seaven to the exercises of piety under the law ; and shall it bee a burthen to us in the time of the gospell ? or can it bee conceaved to bee a greater burthen unto us to keepe our christian sabbath on the lords day , then on any other day of the weeke ? was there ever any day of the weeke markt out unto us with a more honourable or more wonderfull worke to draw us to rejoyce in the lord thereon , then the first day of the weeke whereon our saviour rose , by his resurrection to bring life and immortality to light ? yet we confesse we reade of no law nor precept for this in the new testament , but , we reade that ever under the gospell wee must have a sabbath to observe , math. . . and wee know , and chemnitius knew full well , that it belongs to the lord of the sabbath to change it , and consequently to ordaine it , and that it was changed , and the lords day observed generally in the apostles dayes , none that i know makes question of ; and how could this bee , but by the apostles ordinance ; and is it likely they would take upon them this authority without a calling ? and why should that day of the weeke ( and not that day of the yeare ) bee called the lords day , if not for the same use under the gospell that the lords day , was of under the law , especially that day under the law ( which was the jewes sabbath ) being now abrogated ? and lastly wee finde it manifestly spoken of the day of christs resurrection , psal . . . this is the day that the lord hath made , let us rejoyce and be glad in it : yet lastly wheras chemnitius will have it free , and hee hath already manifested that hee speakes of it in this sense , as not to be so tied to this day , but that we may observe other dayes ; wee willingly grant that in this sense it is free . now let us consider his reason following . for saith hee , if we are freed from the elements , which by god himselfe in the old testament were ordained , and commanded , how should we be tyed by the decrees of men ? but alas this reason of his hath no proportion : the elements hee speakes of were but shaddowes the body whereof is christ , and now christ is revealed , they were wont to bee called not onely mortua but mortifera . yet the observation of one day in seven still continues to bee the commandement of god delivered not to moses , as ceremonies were , but by word of mouth proclaimed on mount sina ; and naturall reason suggests unto us that wee must allow unto gods service as good a proportion of time under the gospell , as hee required of the jewes under the law. now if one day in seven must bee set apart in common reason , what day is to bee preferred for this before the lords day , the day of christs rest from the worke of redemption in suffering the sorrows of death ; as the day of the lords rest from the creation was appointed to the jewes for their sabbath ; and this resurrection of christ bringing with it a new creation ; shall wee preferre the saturday the jewes festivall before it , shall wee preferre the friday the day of the turkes festivall before it ? shall wee affect power and liberty to make any other day in the weeke the lords holy day , rather then that the word of god commends unto us for the lords day in the time of the gospell ? this i suppose may suffice for answering the rest also , whensoever their suffrages shall bee brought to light , for i presume none of them hath sayd more then chemnitius hath done . azorius the jesuite professeth of two things in this argument , that they are most agreeable to reason . first , that after six worke dayes one entire day should bee consecrated to god , . that the lords day should bee it . doctor fulke in answer to the remish testament professeth that to change the lords day and keepe it on munday , tuesday , or any other day , the church hath no authority . for it is not a matter of indifferency , but a necessary prescription of christ himselfe delivered to us by his apostles . this was printed in the dayes of queen elizabeth and dedicated unto her majesty ; what bishop as gouernour in this church of england hath ever beene known to take exception against this ? doctor andrewes ( bishop of winchester ) in his starre chamber speech in the case of traske professeth that the sabbath ( to wit of the iewes ) had reference to the old creation , but in christ we are new creatures , ( as the apostle s. paul speakes ) a new creation , and so to have a new sabbath . and this he saith is deduced plainly . . by practise , . by precept , that these two onely , the first day of the weeke , and the sacrament of the supper are called the lords , to shew that dominicum ( the lords ) is alike to be taken in both : so that give power to the church to alter the one , and you may as well give power to the church to alter the other . he shewes also , it was an usuall question put to christians , dominicum servasti ? hast thou kept the lords day ? and their answer was this , christianus sum , intermittere non possum . i am a christian , and i cannot intermit it . lastly , he allegeth the synod of laodicea , can. . acknowledged in that of chalcedon , . that christian men may not judaize , not make the saturday their day of rest , but that they are to worke on that day , giving their honour of celebration to the lords day . doctor lake , bishop of bath and wells in his thesis of the sabbath — . the church hath received it ( the lords day ) not to be liberae observationis ( of free observation ) as if men might at pleasure , accept or refuse it , . but to be perpetually observed to the worlds end : for , as god onely hath power to apportion his time : so hath he power to set out the day that he will take for his portion . for he is lord of the sabbath , . the worke of the day is the ground of hallowing the day , whether it be weekely , monethly or yeerely , as particulars evince in scripture and history . . no man can translate the works , therefore no man can translate the day . this is an undoubted rule in theologie . adde unto these iunius and piscator , who maintaine the subrogation of the lords day into the place of the jewish sabbath , to have beene made by the ordinance of christ ; and beza acknowledgeth it to be traditionis apostolicae & verè divinae . doctor brownde in his treatise of the sabbath , lib. . pag. . having recited the opinion of iunius , referring the institution of the lords day to christs ordinance , as who rose from the dead on that day ; addeth hereunto after this manner . like unto the which , because nothing can ever fall out in the world comparable unto it in glory and power ; therefore this day must continue in his first honour of sanctification unto the end of all things , and no day be set up like to it , or it changed into any other day , lest the wonderfull glory of that thing be darkned , and the infinite power of it weakned , i meane , the glorious and mighty worke of our redemption which by the sanctification of this sabbath is commended unto us , and we by keeping that holy still , doe commend it to our posterity . and this is it that is alleged as a reason of the observation of this day in the apostles constitutions : it is called the lords day , because it declares unto us christ crucified and raised up againe , and it is worthily commended to be kept as the lords day , that wee might give thankes unto thee , o lord christ , for all these benefits : for , say they , there is that grace bestowed upon us by thee ; qua sua magnitudine omnia beneficia obscurat , which by the greatnesse , and , as it were , by the brightnesse of it doth obscure and darken all other . so that though the day was once changed upon these considerations , nay , they being such as they be , it could , not but be changed : yet forsomuch as the like cause can never be offered unto men to move them to enter into this consideration , therefore the day must not onely not be changed any more , but it must not so much as enter in mens thoughts to goe about to change it . and therefore i doe so much the more marvell at him , who saith , that the keeping holy of the lords day is not commanded by the authority of the gospel , but rather received into use by the publique consent of the church : and a little after ; the observation of the lords day is profitable , and not to be rejected ; but yet it is not to be accounted for a commandement of the gospel , but rather for a civill ordination . and that the church might have appointed but one day in ten , or foureteene for the publique rest and gods service . lastly , master perkins maintaines the same ( not to mention doctor willet , ) and that by divers reasons , in his cases of conscience , which , because they are modestly answered by doctor rivet , in his commentary upon the decalogue , i thinke good in this place to take them into consideration . a fovrth digression making good m r. perkins his arguments for the divine institution of the lords day , against the answer made unto them by doctor rivetvs . their first argument saith he , is taken from the appellation of the lords day ; i suppose , faith master perkins , it is called the lords day , as the last supper of christ is called the lords supper for two causes . first , as god rested the seventh day after the creation , so christ having finished the worke of the new creation , rested on this day from the work of redemption . secondly , as christ did substitute the last supper in roome of the passeover , so hee substituted the first day of the weeke in roome of the jewes sabbath to be a day set apart to his owne worship . to this doctor rivet answereth after this manner . first , hee denies that there is the same reason of the lords supper & the lords day , and that for two reasons ; first because we have a manifest institution thereof , and christs precept for the observing of it . not so of the lords day . secondly , if there were a precept for keeping the lords day , yet were it ecclesiasticall and so mutable . for men may choose daies for the worship of god , as touching the particularity of this day or that . but the institution of the sacraments is of divine authority by the consent of all . to this i replie that doctor rivetus corrupts master perkins his answer in the proposing of it ; for he sayth not the same is the reason of the lords supper , and of the day which wee call the lords day ; but supposeth , and that most modestly , that either of them being called the lords , they are called so in the same notion . that like as the lords supper is so called because he instituted it ; so the first day of the weeke is called the lords day , because hee instituted the observation of it . and this doctor thysius collegue to doctor rivetus maintaines as well as master perkins , and doctor andrewes bishop of winchester in his speech against traske ; saying that both these , to wit the first day of the weeke , and christ last supper are called the lords , to shew that dominicum ( the lords ) is alike to bee taken in both . for what reason can bee given why the day of christs resurrection , not according to the day of the yeare wherein hee arose , but according to the day of the weeke wherein hee arose , should bee called the lords day , but to signifie , first , that it was to succeed in the place of the lords dayunder the law , which was the jewish sabbath . . and that it was the good pleasure of god and not of man , onely that it should bee consecrate to his service . for consider , wee have many other dayes consecrated by the church unto divine service , which yet were never called the lords dayes ; and the lords day and the lords feasts in the old testament , and in the language of the holy ghost are no other then such that are of the lords institution . secondly , doctor rivetus omits the maine force of master perkins his argument , or at least slightly passeth it over , which is this . as god rested the seventh day after the creation , so christ having ended the worke of the new creation rested on this day from his worke of redemption . athanasius of old considers a first and a second creation ; and so accordingly a first and a second sabbath : our saviour himselfe speakes of a christian sabbath , math. . . and what should that bee but the lords day under the gospell ? and beza and iunius and bishop andrewes worke upon the same . and i wonder that men should thinke the sabbath should bee altered , and another brought into the place of it by any other authority then of him who is lord of the sabbath . and as bishop lake observes in all feasts both divine and humane that wee reade of in scripture , the worke of the day was the ground of hallowing the day . and never was known to the world a more wonderfull worke in the way of grace , and mercy , then christs resurrection from the dead , manifesting thereby the redemption of the world as then wrought by him how doth christ take upon him to alter the sacraments but as lord of the sacraments ? and apparently he shewes that upon the same ground hee takes upon him power to dispense or change the sabbath , as hee is lord of the sabbath . but what is his ground to deny the parity of reason here ? meerely his owne prejudicate conceit that the obligation of the lords day , is not so great as the observation of the sabbath . the contrary whereunto ( saith he ) omnes refugimus we all avoyd . but who and how many are those all ? what one of the ancients can hee produce to have thought as hee thinks ? hee may as well say according to the current of his private opinion , that wee under the gospell are not as much bound to the observation of one day in seaven as the jewes were under the law. it is true , that rigorous rest enjoyned to the jewes wee utterly disclaime as well as hee ; againe the circumstance of the day wee make no part of gods worship nor to have any mysterious signification , as the sabbath had to the jewes . wee acknowledge no other use of this day then for order and policy sake ; in which case wee judge it farre better the lord should prescribe it , then wee unto our selves , least if there were twenty dayes in the weeke , there would bee twenty differences amongst christians about the setting apart of one day in the weeke for divine service . . master perkins his second argument is this , the church of corinth every first day of the weeke made a collection for the poore , cor. . . and this collection for the poore in the primitive church followed the preaching of the word , prayer and the sacraments as a fruite thereof , acts . . and paul commands the corinths to doe this as he had ordained in the churches of galatia : whereby he makes it to be an apostolicall , and therefore a divine ordinance . yea that very text doth in some part manifest thus much , that it is an ordinance and institution of christ that the first day of the weeke should be the lords day . for paul commandes nothing but what he receaved from christ . to this doctor rivetus alledgeth the answer of doctor prideaux , demanding how that we contend for his inferred herehence ? we answer , the generall practise of the church in the apostles dayes argues it manifestly , that this order was established by the joynt consent of the apostles ; otherwise it is incredible it should have beene so universally receaved , and persevered in as it hath beene to this day . secondly , wheras the jewes sabbath was by divine authority , the abrogation thereof and substituting another day in the place thereof could bee done by no lesse authority then divine ; which also wee conceave to bee fairely represented by the denomination of our christian sabbath , s. iohn calling it the lords day . secondly , he sheweth what gomarus answereth hereunto ; but this answer himselfe taketh off in this very place in part , and much more in his reply to gomarus . but these places being granted to denote the first day of the weeke in the apostles dayes set apart to divine service ; hee sayth it followes not herehence that it is called the lords day , as destinated to gods service , much lesse that so it was by divine ordination . yet walaeus thinkes it his safest course to say t is called the lords day as destinated to gods service , as before wee have heard , so to avoyd ( as hee thinkes ) the implication of divine ordination . but to him i have answered before . and doctor rivetus in my opinion doth not wel consider that not the day of the yeare , but the day of the weeke , whereon christ rose , is called the lords day by s. iohn . like as the sabbath in the old testament is called the lords day : which which if he had , and withall considered how strange it were for us to set any day in the weeke apart for the exercises of piety rather then the lords day ; i am perswaded hee would not have contented himselfe with this answer . for certainly many other holy dayes have beene and are set apart for divine service , yet never were called any one of them the lords day . he talkes of a bare custome of the church , for it ; a thing incredible that both jewes and gentiles throughout all nations should so universally concurre without the guidance of some authorative constitution or some generally convincing evidence by the very light of common christian evidence or both . and as for liberty left to the church hereabout , it seemeth so unreasonable unto my poore judgement , that if it were , it should become us by earnest and hearty prayer to seeke unto god to take that liberty from us and bee pleased himselfe to guide us by some manifest ordinance , to prevent dissension and confusion ; yet well fare doctor rivetus ; hee will not have this liberty extend any further then provided that some reason and necessity should urge the changing of the day ; for in the next columne hee professeth that a sufficient cause of the change and abrogation of the day cannot bee given . — the observation of other dayes and particularly of the sabbath as well as the lords day by some in the primitive church , is no evidence at all , that it was indifferent unto them , whether they would observe the lords day or no. the third argument rivetus omits : the fourth is this . that which was prefigured , in that it was prefigured was prescribed : but the lords day was prefigured in the eighth day , wherin the children of the iewes were circumcised — therefore it was prescribed to be kept the eighth day . this the ancient fathers , by name cyprian and austin have reasoned and taught . to this doctor rivetus answers by denying the assumption and saying , that no probable reason can be brought to prove that day was prefigured by the eighth day wherein children were circumcised . and indeed that day being the eighth day after birth doth not so conveniently denote the first day of the weeke . but master perkins his argument hath another part farre more principall drawne from psal . . . . . which doctor rivetus relates after this menner . the day of the resurrection was prefigured by that day , wherein the stone which the builders refused was made the head of the corner . but that day was the sabbath day , therefore by the sabbath was prefigured the lords day . to this he answers , by denying that the sabbath day was the day wherein the builders refused that stone ; for the scribes , pharises and rulers of the people did alwayes reject christ , and not the sabbath day onely . and if austin and cyprian before him apprehended any such figure , that was by way of accommodation onely , not that herein they acknowledged any proper figure . for answer whereunto i say first ; that master perkins delivers not this simply of the sabbath day , but of the sabbath of the new testament , as much as to say , the first day of the weeke whereon christ rose ; for this was the day wherein the stone which the builders refused , was made the head of the corner ; and of this day the prophet speakes , when he saith , this is the day which the lord hath made , let us be glad and rejoyce in it . that like as the jewes had cause to make that day festivall and to rejoyce therein , wherein god advanced david to the kingdome , who was as a stone , refused before by the builders : in like sort , christians had as great cause , nay , farre greater , to keepe that day festivall , and to rejoyce therein , when god raised christ from the dead , and gave all power unto him , and making him the head of his church , as being now manifested to be the sonne of god , who was before as a stone despised and refused of the builders , but as on this day was made the head of the corner . and not cyprian and austin onely , but ambrose upon the psalmes so understands it , and arnobius also upon the psalmes , as heresh bachius observeth . and doctor rivetus is too blame in construing perkins in such manner , as if he should confine the builders rejection of christ to the sabbath day , whereof there is no colour in master perkins , but that which he insists upon is this , that the day wherein christ ( formerly rejected by the builders ) was made head of the corner , was the day of christs resurrection , and of this day it is said by the psalmist , this is the day which the lord hath made , let us rejoyce and be glad in it ; which is most remarkable for the justification of our celebration of the lords day , as by ▪ divine authority . especially considering what bishop lake , that learned and pious , and most rationall divine hath observed , that alwayes the worke of the day is the ground of hallowing the day , and for proofe hereof , hee appeales to the due consideration of all festivalls in the observation thereof , whether divine or humane . master perkins his words are these ( but i know not how doctor rivetus might be deceived by a mis-translation of them ) the day of christs resurrection was prefigured by that day wherein the stone which the builders refused was made the head of the corner , psal . . . and in that it was prefigured , it was appointed by god. for then it appeared to be true which peter said of christ , that god had made him both lord and christ , act. . . and whereas he saith the fathers doe so construe the place by way of accommodation , that hath place onely when the text it selfe doth not so accommodate it . but the text it selfe in this place doth manifestly evince , that this is spoken in reference to the day of christs resurrection . the last reason of master perkins is this : god is lord of times and seasons , and therefore in all equity , the altering and disposing thereof is in his hands , and belongs to him alone , act. . . times and seasons the father hath kept in his own hands . againe , christ is called the lord of the sabbath . and antiochus epiphanes is condemned by the holy ghost , because hee tooke upon him to alter times : besides that , daniel saith , it is god alone that changeth times and seasons , dan. . . now , if it be proper unto god as to create , so to determine and dispose of times , then he hath not left the same to the power of any creature ; and therefore , as the knowledge thereof , so the appointment and alteration of the same either in generall or particular , belongs not to the church , but is reserved to him . the church then neither may nor can alter the sabbath day . to this d. rivetus answereth , that the words of daniel touching the change of times and opportunities , are delivered in reference to the periods and changing of kingdomes and monarchies , as appeares by the argument of the prophecy . and no more doth d. rivetus deliver in excepting against his annotations : for as he acknowledgeth m. perkins scriptorem modestissimum , a most modest writer ; so he carryeth himselfe most modestly towards him . but i hope without any breach of modesty , i may professe , that i find no accuratenesse in each of his allegations , save one , namely , that wherein christ professeth himself lord of the sabbath ; and it is enough for the present , that god reserves to himself power of ordering times for his service ; yet it cannot be denied , but god hath left power to his church , upon good occasion , to set some time apart for exercise of piety . but whereas it is apparant , that god himselfe tooke upon him the ordering of the time for the sabbath , and accordingly christ calls himselfe the lord of the sabbath ; as he constituted it , so none but he can abrogate it , and ordaine another in the place of it . now , whereas d. rivetus saith , that hee hath left this power unto his church ; it stands him upon to prove it . we find our saviour supposeth us christians to have a sabbath after his resurrection , matth. . . as well as the jewes had before : wee find that in the apostles dayes , the first day of the weeke was set apart for this ; which could not be , but by the joynt consent of the apostles , we find that the day of the weeke ( not the day of the yeere ) wherein christ rose , by saint iohn himselfe called the lords day , an evident argument , that in his time it was so generally received . we find that never any worke of god did give better cause to professe , that the day thereof was the day that the lord had made , let us be glad and rejoyce therein ; then the day wherein christ rose from the dead , and thereby was declared to be the sonne of god , even that stone which the builders refused to be made the head of the corner . and how strange is it , that the church for . yeeres space should no where offer to alter it ; if in no other respect , yet in this , to manifest that the church is indued with such liberty and power , and to prevent the superstitious observation of the day as a thing necessary , if it be not necessary . lastly , if this liberty be still in the church ; in case they should exercise this liberty , what inconvenience would follow upon the exercising of a lawfull liberty ? but infinit inconvenience would follow hereupon : for seeing this liberty is equally communicated to each particular church , it will follow , that it is lawfull for our english church to institute the munday , the french church the tuesday , the hollanders the wednesday , the germans thursday , the danes friday , the swedes the saturday , and the polonians the sunday ; what an intolerable scandall were this amongst christians ? thus our liberty opens way to revive the jewes sabbath , or to concurre with the turks , who make friday their holy day , nay , what scandall also to all the heathens throughout the world ? for , suppose that as the jewes keepe the saturday , and the turks their fryday ; so other heathenish nations according to their severall religions should divide the other daies of the weeke to be hallowed between them ; each religion keeping to their own day most exactly : when they should find no agreement amongst christians , what an intolerable scandall were this unto them , to harden them against the profession of the gospel , when they see so little agreement among the professors of it ? and what should move us to affect liberty in this which opens a way to such dissention and confusion ; and not rather rejoyce in this , that to prevent such miserable inconveniences , god himselfe hath marked out unto us the first day of the weeke to be the lords day , in place of the jewish sabbath , which was the lords holy day unto them , by the most wonderful and comfortable work that ever was wrought , even the resurrection of our lord and saviour from the dead , thereby manifesting him to be the sonne of god , and fulfilling that prophecie of old concerning the stone which the builders refused , and making him the head of the corner on that day ; all power being given unto him both in heaven and in earth . matth. . thus drawing us in the prophets language to professe and say first , this is the lords doing , and it is marvellous in our eyes : and secondly , to conclude there-hence in the words immediately following ; this is the day which the lord hath made , let us be glad and rejoyce in it ; this undoubtedly is our christian festivall ; this day of the weeke , and not this day of the yeere , ( which is remarkable ) being called by saint iohn , the lords day , the day wherein christ appeared unto him , and gave unto him the booke of revelation , concerning the secrets of his providence to be fulfilled upon the world for the time to come , even till his second comming to destroy the world with fire , and to blesse us with new heavens , and a new earth , wherein dwelleth righteousnesse ; the metropolis of which new world , shall be new jerusalem . and albeit doctor rivetus according to his pious ingenuity which crownes his learning and cathedrall sufficiencies , professeth , that what hitherto hath beene spoken by him of the choyce and possible change of that day ; he hath not to any such end ventilated , as to favour their profanesse who on holy dayes and chiefely on that day , which by so universall a consent even from the beginning of christianity hath beene consecrated to such use , neglecting gods service , not onely refuse to omit one day in prosecuting workes tending to the use of life temporall : but also by unnecessary actions , as by pleasant sports , stage playes , by intemperance also and riot profane the day , not without reason dedicated to the lord. yet what just occasion hereby may bee in all places and like enough is taken in most places by this doctrine of his who seeth not ? for albeit publike authority in some places hath by lawes countenanced the solemnization of the lords day ; for which wee of this land have cause to blesse god so as i thinke no nation more ; in consideration of many lawes one after another and by degrees made to restraine abuses on that day , as tending to the manifest profanation thereof ; and by none more then by that act of parliament in the first of king charles , wherein all men are forbidden to come out of their parishes upon that day about any sports and pastime , evidently manifesting hereby ( as formerly hath beene proved ) that all sports and pastimes are prophanations of our christian sabbath observed on that day , and that in the judgement of the whole parliament consisting of the kings majesty the head thereof , with his lords spirituall ( all the bishops of the kingdome ) and temporal , together with the house of commons ; yet if once it shall be receaved according to d. rivets doctrine of the sabbath , that it is in the power of each church to set apart what proportion of time they thinke fit for divine service , and what day they thinke fit , who perceives not that they may if they will , order it in such a manner , as that twise a day they shall come to church , and the rest of the day spend as they thinke good , either in the works of their calling , or upon their pleasures : and whence all this zeale ( so opposite to holinesse in the issue ) proceeds , i know not , save onely to uphold the credit of calvin ; who professeth that he doth not so regard the number of seaven , as that he would tie any to the servitude thereof ; and yet i have endeavored to shew that neither this nor other passages taken out of his institutions , makes any thing for them . and withall it is a wonder to behold how this of calvin is taken up , and obtruded upon us , by them who otherwise hate both the name and memory of calvin . and as for doctor rivets honest and pious instructions as concerning the duties and our demeanors to bee performed on this day , we may easily perceive how little worth they are and how easily they vanish into smoake , after that hee hath in the doctrinall part of the sabbath layd so unhappy a foundation , and that by so poore reasons and meane cariage of himselfe , that as i verily thinke , throughout all his writings there is not to bee found the like . for consider whether hee had any hope to set so much as a face and outward shew of probability upon his discourse , unlesse first he had manifestly corrupted the adversaries tenet , as appeares by his proposing it , p. . col. . by these ( saith he ) and other arguments drawn from christian liberty , it is sufficiently deduced that they who maintaine the sabbath day not so much to be taken away as to be translated unto the lords day , and so changed , and doe indeed thinke it more holy ( then another day ) and that not onely in regard of ordination , and use , but in respect of signification and effect doe crosse some without christian liberty , which is most certaine of the papists . and indeed walaeus makes it appeare that calvin writes herein against the superstitious papists . and did rivetus opposethem onely it were well ; but it is apparant that hee disputes not so much against papists in this argument as against protestants , even such as himselfe . but can hee shew of any of them , that they account the lords day more holy then any other in respect of any mysterious signification ( for so calvin speaks in this place ) of effect ? undoubtedly he cannot . we observe a day in the weeke only for order and policy sake ecclesiasticall : mysterious significations in dayes were peculiar only to the jewes . only we thinke it fit , that to prevent dissension and confusion , god should marke out that day unto us to be observed , and not leave it unto us , and so hee hath ; the scripture calling the first day of the weeke the lords day ; and that upon such a ground as a greater was never knowne to ground a festivity thereupon consecrated to the exercises of piety , even the day wherein the stone that was refused by the builders was made the head of the corner ; this was the lords doing , and it is and ever shall be marvellous in our eyes , and gives us cause to say with the psalmist thereupon : this is the day which the lord hath made , we will reioyce and be glad in it . so that all the passages in the apostles writings against difference of dayes are no more against us then against doctor rivetus himselfe . now it is time to returne to our prefacer . i doe not finde that suarez undertakes to defend the doctrine of calvin and chemnitius ( such as here is pretended to bee their doctrine ) but rather opposeth it . if such were their doctrine as this prefacer would faine obtrude upon us , from the authority of the d. discourse which hee translateth . for suarez professeth , celebritatem dominicae diei haberi ex communi usu & sensu ecclesiae & in ipsa scriptura novi testamenti commendari : that the celebrity of the day is had by the universall use and sense of the church , and is commended unto us in the very scripture of the new testament ; i have endeavoured to justifie it out of the old testament also ; and in expresse tearmes , that it is to bee unchangeable practicè & moraliter , practically and morally ; as doctor prideaux acknowledgeth , and withall expoundeth after his understanding of it ; and doctor rivetus also affirming this kinde of unchangeablenesse to arise from hence that no sufficient cause can be given of the change and abrogation of it . this prefacer and such as are of his spirit may doe well to deale plainly , and to professe that it is in the power of the church to make the lords day to cease to be the lords day . from their doctrine pretended by him hee proceedes to their practise , professing it to bee devoyd of any the least superstitious rigour ; esteeming it to be a day left arbitrary , and therefore open to all lawfull and honest recreations by which the minde may be refreshed , and the spirit quickened ; as in geneva all honest exercises , shooting in pieces , long bowes , crosse bowes are used in the sabbath day , and that both in the morning before and after the sermon ; and truly i doe not finde my selfe prone to censure them for any superstition in this . but this author takes liberty to censure them for superstitious , who thinke these courses unlawfull on the sabbath day . i make bold to call the lords day our sabbath ; because our saviour plainly gives us to understand that wee christians should have one day in the weeke for our sabbath , ma. . . as wel as the jewes had ; and secondly because the booke of homilies professeth that sunday is our sabbath . nobis non licet esse tam disertis . we may not be so elegant as to censure them for prosaning the lords day by these and such like courses . yet the act of parlament , . caroli forbids any man to come out of his parish on the lords day , about any sports and pastimes ; which restraint tending to this end , namely to preserve the sabbath from profanation , doth manifestly give us to understand that to come out of a mans parish on that day about any sports or pastimes is to profane the sabbath : and seeing as before i have shewed , that to come out of a mans parish on that day about such a worke as doth not profane the sabbath , is not to profane the sabbath , as to heare a sermon , or to fetch a surgeon or physitian to a sick person in case of necessity ; but onely to come out of a mans owne parish about such a worke as doth profane the sabbath , such a comming out of a mans own parish on that day , and such alone doth profane the sabbath ; hence it followeth evidently that all manner of sports and pastimes on that day , are so many profanatious of the sabbath in the judgement of all the prelates of this kingdome , and of the whole parliament . now let every sober reader judge whether my selfe as an english man have not better ground from an act of parliament to censure them of geneva for prophaners of the sabbath in the case here pretended then this praefacer from the practise of geneva by the relation of robert iohnson , to consure us that doe mislike them herein ( if this bee their practise ) for superstitious observers of the sabbath ; especially considering that hee cannot fasten this censure upon such as my selfe , but withall hee must passe the same , upon all prelates of the kingdome , together with the lords temporall , and the whole house of commons . and as for the exercises here mentioned , i finde them to fall wondrously short , of that which the author avoucheth , as namely , that they esteeme the sabbath to lie open to all honest exercises and lawfull recreations ; for i make no question but in this praefacer his opinion there are farre more exercises , and lawfull recreations then that of shooting which alone is here mentioned ; and whereas such things are permitted in the very morning of the sabbath , and aswell afore as after sermon , i finde no thing answerable hereunto in the practise of our church . neither doe i finde that the exercises here mentioned are so much accommodated to the refreshing of the minde and quickning of the spirit ; as to make their bodies active and expedite in some functions which may be for the service of the common wealth . and lately upon enquiry hereabout i have receaved information , that at geneva , after evening prayer , onely the youth doth practise shooting in guns to make them more ready , and expert for the defence of the city , which is never out of danger . they have also at foure a clocke on the morning both service and a sermon for their servants , and . more in every church ; the one in the fore-noone , the other in the after-noon , beside catechizing the youth on the sabbath day : and bishop lake wished that such a course were generall , as is in his majesties court , to have a sermon in the morning for the servants on the sabbath day . and i see no cause to dissent from gerardus in specifying . particulars whereby the sabbath is not violated . parva , necessarium , respublica , cum pietaete . undoubtedly hunting is as commendable as , ( and more generous exercise ) then any of these , and the kings majesty though much delighted herein , yet never useth to hunt on the sabbath day morning or evening . and i have cause to come but slowly to the believing hereof , because it is calvins doctrine concerning the sabbath , that albeit under the gospell we are not bound to so rigorous a rest as the jewes were , yet that still wee are obliged to abstaine from all other works , as they are avocamenta à sacris studiis & meditationibus , avocations from holy studies and meditations ; and their ministers , i should thinke doe not well if they faile to minde them hereof , unlesse both they and the people are fallen from calvins doctrine in this point , in which case i see no just cause why any should choake us therewith , but give us as much liberty to dissent from him in the doctrine of the sabbath as they of geneva take unto themselves . againe beza is well knowne to have professed upon , revel . . . that the observation of the lords day is , traditionis apostolicae & vere divinae , and consequently that the day is not left arbitrary ; neither hath this author proved that the presbytery and states of geneva , both ecclesiasticall , and politicall have committed any revolt or apostacy thereto from beza in this point . it is well hee acknowledgeth some recreation not suffered there , as namely dancing ; but this hee sayth they hold unlawfull , which simply delivered as by this author it is , is incredible unto mee , neither hath this authors word any sufficient authority to deliver mee from this incredulity : yet some manner of dancing may perhaps bee generally forbidden in the french protestant churches . this strictnesse - ( the prefacer saith ) is noted by some to have beene a great hinderer to the growth of the reformed religion ; which belike is advantaged so much the more with us in as much as it is not hindred ; but he quotes no author for that . as for the author he quotes , i have not hitherto found that hee hath arrived to any great authority or credit in the world for the truth of his relations . neither hath the wisdome of our church or state taken any contrary course hitherto either by statute or canon to promote reformation amongst us ; what they may doe hereafter i know not ; when such spirits as this prefacer may bee so fortunate as to sit neare the sterne . whether the french churches have found it so as this geographer is sayd to report i know not ; but for their judgment herein i must expect untill i heare more therof . sect. . which being so , the judgement and practice of so many men , and of such severall perswasions in the controverted point of the christian faith , concurring unanimously together ; the miracle is the greater , that we in england should take up a contrary opinion , and thereby separate our selves from all that are called christian ; yet so it is , i skill not how it comes to passe , but so it is , that some among us have revived againe the jewish sabbath , though not the day it selfe , yet the name and thing . teaching that the commandement of sanctifying every seventh day , as in the mosaicall decalogue , is naturall , morall and perpetuall ; that whereas all things else in the jewish church were so changed , that they were cleane taken away , this day ( meaning the sabbath ) was so changed , that it still remaineth ; and lastly , that the sabbath was not any of those ceremonies which were justly abrogated at christs comming . all which positions are condemned for contrary to the articles of the church of england ; as in a comment on those articles perused , and by the lawfull authority of the church allowed to be publique , is most cleare and manifest ; which doctrinalls , though dangerous in themselves , and different from the judgement of the ancient fathers , and of the greatest clerks of the later times , are not yet halfe so desperate as that which followeth thereupon in point of practice : for these positions granted and entertained as orthodox , what can we else expect , but such strange paradoxes , as in the consideration of the premisses have beene delivered from some pulpits in this kingdome , as viz. that to doe any servile worke or businesse on the lords day , is as great a sinne as to kill a man , or to commit adultery ; that to throw a bowle , to make a feast , or dresse a wedding dinner on the lords day , is as great a sinne , as for a man to take a knife and cut his childs throat ; that to ring more bells than one on the lords day , is as great a sinne , as to commit murther . the author which reports them all , was present when the broacher of the last position was convented for it . and i believe him in the rest ; the rather , since i have heard it preached in london , that the law of moses whereby death temporall was appointed for the sabbath-breaker was yet in force , and that who ever did the works of his calling on the sabbath day , was to die therefore . and i know also , that in a towne of mine acquaintance , the preachers there had brought the people to that passe , that neither baked nor rost meat was to be found in all the parish for a sundayes dinner throughout the yeere . these are the ordinary fruits of such dangerous doctrines ; and against these , and such as these , our author in this following treatise doth addresse himselfe , accusing them that entertaine the formall doctrinalls every where , of no lesse than judaisme , and pressing them with that of austin , that they who literally understand the fourth commandement , doe not yet savour the spirit : section the third . exam. austin somewhere saith , that he who lookes for miracles in these dayes for confirmation of the truth , magnum ipse prodigium est , himselfe may goe for a monster ; he doth not say ; it is a miracle that men so should doe . men may be sottish , even to admiration , and such if this prefacer proves ; we will not say it is a miracle : mira , wonderful things may be wrought not only by the practice of satan , but in the very courses of men , but god is he alone that worketh miracles . he talkes of unanimous concurrence of men of severall perswasions otherwise in the controverted points of christian faith , and that both in judgement and practice with him in his way ; he loves to speake with a full mouth , and to make a great noise , as the hogs in aelian did , when their owner shore them ; which gave him occasion to say , that there was a great deale of cry , but a little wooll . and let the indifferent judge whether the wooll be answerable to the noise this prefacer makes . now , the men of severall perswasions whom hee avoucheth are papists , and protestants , and amongst the protestants , both lutherans and calvinists . and hitherto he hath spoken of foure particulars ; i desire the reader would take notice of the modesty of this author in each of them compared with the noise here hee makes concerning them ; as if he were as much crackt in his braine , as hee who standing upon the key at athens , with a note booke in his hands , set downe every ship that entred into the road as his , when he was not owner of any one of them . so i shall make it appeare , that this prefacer hath title to none of the sides he boasts of for the countenancing of his way in any one of the particulars mentioned . the first particular is about the originall institution of the sabbath ; as whether god commanded it immediatly upon the creation . this author denies the institution of it before the promulgation of the law upon mount sina ; and what strength of suffrages doth he bring for this amongst the protestants , whether lutherans or calvinists ? surely not one lutherane that i know ; but of others all that he avoucheth by himselfe are but doctor prideaux and gomarus , and by his assistance , vatablus and musculus ; on the contrary are alleged by walaeus : . luther himselfe : . zuinglius : . calvin : . beza : . peter martyr : . bullinger : . zanchius : . ursinus : . gualterus : . aretius : . bertramus : . mercerus : . antonius fayus : . iunius : . zepperus : . martinius : . alstedius . the same is justified by rivetus , who voucheth no lesse than thirty writers of note to concurre in this ; now let the indifferent judge on whose side is the miracle this prefacer speakes of , in his rhetoricall amplifications , on his side , or on ours . yet not one english divine is mentioned , either by walaeus or rivetus amongst this number . . then as for papists : tostatus indeed disputes against this opinion of ours , but his reasons i have answered ; and catarinus a popish prelate , as well as abulensis , is acknowledged by this author to oppose tostatus in this ; neither hath he or doctor prideaux undertaken to answer him . onely this prefacer , after his bold fashion , saith , that catarinus tooke up armes against tostatus with ill successe , it hath beene manifest that for ought doth appeare , catarinus hath had better successe than tostatus ; for pererius takes tostatus his part , yet all the rhemists on apoc. . . doe manifest themselves to take part with catarinus , and gomarus acknowledgeth as much of marius . and rivetus also allegeth augustinus steuchus , genebrard , iacobus solianus , cornelius de lapide , emmanuel sa , and ribera , all concurring against tostatus and all papists , yea , many of them jesuites . hereby let the reader judge of the modesty of this author ; and on whose side the feigned miracle is , on his side , or on ours . for it is manifest hitherto , that the men he speakes of , of seveverall perswasions otherwise , are by farre , more for us than for him . but it may be in this particular , his glory is , that the fathers are rather for his opinion than for us . but upon what ground ? is it from any evidence of scripture ? nothing lesse , not one of them building hereupon ; and as for evidences , they bring none , save that the scripture doth not particulate , that the patriarches of old observed the sabbath . yet it was not to be held a generall rule , that argumentum non valet ab authoritate negativè ; the argument drawne from authority doth not hold negatively in matter of fact . secondly , not onely our divines , as hospinian and walaeus , that the meaning of the fathers is onely this , that the patriarches did not observe it after a jewish manner , but iacobus salianus a papist affirmes the same particularly of tertullian ; as rivetus voucheth him in his answer to gomarus , pag. . and it may be made apparant from tertullian himselfe , otherwise hee cannot be freed from contradiction , as who plainly manifesteth his opinion in our side , as rivetus citeth him ; pag. . so that the fathers alleged by our adversaries , being rightly understood , make nothing for them ; yet we want not variety of fathers making expressely for us , and against them ; and that grounding themselves upon expresse scripture , gen. . . therefore the lord blessed the seventh day and hallowed it , which our adversaries have no other meanes to avoid , than by saying that it is spoken by anticipation ; according whereunto the meaning of moses must be thus ; because the lord rested the seventh day from creation , therefore he blessed the seventh day and sanctified it , but would you know when ? to wit , . and . or . yeeres after . and lastly , the dividing of times into weekes , proved to be the most ancient division of times in the world , received by all nations , and made a festivall day thereupon ; as many have most learnedly proved it , doe justifie the sanctification of the sabbath to have had its beginning and course from the very creation . so that in this particular wee have on our side both scripture and reason , and fathers , and the opinion of men of severall professions , as this author presseth it , both papists and protestants , both lutheranes and calvinists ; and this prefacer can lay no just title to any one of them in this particular . the second point he hath insisted upon , is about the morality of one day in seven . for this he pretends , onely papists in the first place , and not a father throughout , ( and as chrysostome to the contrary hath professed , that god from the beginning hath manifested , that on that day in the circle of the week must be consecrated unto his service ) much lesse scripture . and it is apparant that god commanded that the proportion of one day in seven should bee allotted to his service ; and it was never to bee abrogated , nor ever did any man devise any ceremoniality therein . and to this day it hath continued in the church of god. to tostatus wee have opposed azorius the jesuite ; professing that it is most agreeable to reason after six worke dayes to consecrate one to gods service . adde to him stella upon luke , jacobus de valentia , & dominicus bannes . — as for aquinas , that which hee accounts ceremoniall in the fourth commandement was expressed by him to bee not one day in seven , but the particulating of the seaventh day : but whereas he goes no farther in illustrating the morality of this commandement then in saying that some time must be set apart for gods service , i appeale to every mans conscience , whether the very light of nature doth not suggest that not onely some time but a convenient proportion of time ought to be consecrated unto god ; and when god hath manifested this to bee one day in seaven under the law ; doth not the very light of nature suggest , that wee should sin against god if wee should not allow unto him as good a proportion of time under the gospell ? and further if the lords day , be of divine institution amongst us christians , is it not still the law of god even unto us , to allow unto him one day in seven ? now doctor prideaux himselfe alleageth more papists for this opinion than for the contrary , and one of them , to wit , silvester professeth it is the common opinion , as azorius voucheth him . and as for protestants to side with him herein , hee alleageth none but gomarius and rivet ; it may seeme by his carriage , that vatablus ●nd musculus also are for him in this , but that is untrue , they are alleaged by gomarus on the first point onely as touching the originall institution of the sabbath . now rivet is opposed herein by his two collegues , walaeus and thysius ; and whereas he takes upon him to answer walaeus his reasons to the contrary , and represent his owne reasons for his opinion herein ; i have taken into consideration both the one and the other ; and i trust have represented the weaknesse of his discourse throughout , though otherwise a very learned and worthy divine . now waleus hath not onely alleadged amongst the fathers chrysostome , clemens alexandrinus , eusebius , augustine , theodoret , but a multitude of protestant writers , maintaining the morality of one day in seaven as luther , melancthon , calvin , beza , bucer , peter martyr , zanchius , junius , viretus , danaeus , fayus , martinius , ursinus , alstedius , lornsegius , festus hommius , besides english and scottish writers , whom he might have produced more then enough : yea of bishops in this kingdome ; as bishop babington , bishop andrewes , bishop lake , yea and master hooker in his ecclesiasticall policy . now let the readers judge by this of the modesty of this prefacer in this particular also , and whether the miracle ( as he phraseth it ) be on our side in dissenting from others unreasonably , or on his rather . the third particular is touching the celebration of the lords day , as whether it bee by authority humane or divine rather : wee say it is of divine ; hee will have it to be left arbitrary : yet was it never knowne , that any earthly master did leave the proportion of service , to bee performed unto him , to the pleasure of his servant ; neither did god leave it thus from the beginning of the world-untill christ , as hath beene proved . yet this prefacer will have it thus left unto us in these latter dayes ; of which the apostle hath prophecied , that men should be lovers of pleasure more then lovers of god. for this , he boasts of all sorts of papists , this he begins withall ; which was not wont to bee the course of english divines ; yet hee belies doctor prideaux in this ; who alleageth more papists standing for the divine right hereof , then for the contrary ; and one of them ( as formerly i sayd ) professeth that it is the common opinion . and azorius the jesuite professeth that it is most agreeable to reason , that as after six dayes worke one should bee consecrate unto the lord , so the lords day should be it . that many of our protestants divines call the observation of the lords day , ecclesiae consuetudinem , and that it was left free unto the church to choose another , after the iewes sabbath was abrogated , i have shewed how little all this makes for him , answering to every passage punctually , as they are alleaged by him . for it is confessed that the church they spake of was the apostolicall church ; and the cause moving them to choose this day was the resurrection of christ , and whereas some two of them call this causam probabilem ; i have discussed that , and prooved it to be more then probable . i have shewed withall how the ancient fathers have acknowledged it , some expressely divine , some equivalently , and expressely apostolicall constitution or sanction , as athanasius ( whose reason drawne from the congruity betweene the first creation and the second creation by vertue of christs death is remarkeable , and followed by many both english and outlandish divines . austin , sedulius , gregory , and others ; and with them the concurrence of our protestant divines , bucer , calvin , beza , junius , piscator , wolsius , fulke against the remish , doctor andrewes bishop of winchester , doctor lake bishop of bath and wells , in expessing it to be observationis not liberae , but necessariae , master fox , walaeus , fayus , hyperius , perkins , brownde . by this let the reader judge of the modesty of the praefacer in this particular also ; and whether the miracle bee on our side in dissenting from others in an unreasonable manner , and not on his rather . the fourth and last particular is the mutability of the day which this prefacer stands for , we on the contrary professing it to be unchangeable . now the resolution of this followeth upon the resolution of the former ; for this , onely names are produced both by the prefacer and doctor prideaux . yet i have endeavored to finde out chemnitius his discourse thereon , and enter upon a discussion thereof . bucer i am sure , alleaged by rivet , is nothing for this purpose . doctor fulke directly opposeth it , doctor andrewes , doctor lake above mentioned , doctor brownde , doctor willet , master perkins . the christian church anciently being demanded whether they had kept the lords day , were wont to answer ; i am a christian , i cannot intermit it . besides i have shewed in reason the unreasonablenesse both of changing theday , and the intollerable scandall that would follow upon it , and the unreasonablenesse of not changing it , if it be not of divine institution ; considering how prone wee are through the continuall observation thereof to conceave that to be a necessary duty , and so to be plunged into superstition , ere we are aware , if it prove to be no necessary duty . in the next place hee tells us how that some amongst us have revived againe the iewish sabbath , though not the day it selfe , yet the name and thing . teaching that the commandement of sanctifying every seaventh day as in the mosaicall decalogue is naturall , morall and perpetuall ; that whereas all things else in the ieuish were so changed , that they were cleane to be done away , this day ( meaning the sabbath ) was so changed ; that it still remaineth : and lastly , that the sabbath was not any of those ceremonies which were only abrogated at christs comming . all which positions are condemned for contrary to the articles of the church of england : as in a comment on those articles perused and by the lawfull authority of the church allowed to be publique , is most cleare and manifest . here wee have a distinction of a jewish sabbath brought in , yet not the day ; a distinction contrived with such wisedome and perspicacity as it seemes to exceed all humane discretion . for i verily thinke that from the beginning of the primitive church there was never heard of a jewish sabbath to be kept , any other then upon their day . the materialls are , first that the name sabbath is retained ; and well may it be in my judgement ( though some entertaine sublime reaches to the contrary ) if our saviour have any authority with us ; who adviseth his disciples to pray that their flight be not in the winter , nor on the sabbath day ; which is spoken by him in reference to the time about the destruction of ierusalem , at what time the lords day was come in place of the jewes sabbath among the christian congregations , and that by apostolicall substitution . and in the very booke of our homilies it is expressely sayd that the sunday is now our sabbath . and his majesties briefes for collection so stile it . and in the conference at hampton court it was so stiled by doctor raynolds , and the motion he made thereabout generally yeelded unto ; so that the state hitherto seemes to be censured by this bold prefacer . the next aspersion is , that the thing also is revived . but what thing ? the jewes had peculiar sacrifice both morning and evening which doubled the dayly sacrifice ; this surely is not revived . there were besides two things in the jewish sabbath ; the one was a rest , the other was the sanctifying of that rest ; as for the rest , if that were not , it were no sabbath . yet our saviour calls it a sabbath , our church calls it a sabbath , our state calls it a sabbath . and austin calls us to such a rest on the lords day , as that therein we must tantum deo vacare , tantum cultibus divinis vacare , onely rest to god , onely rest for divine worship . and calvin , who is taken to be no friend of ours in this case , professeth , that we must rest from all our works , so farre forth as they are avocamenta à sacris studiis , & meditationibus , avocations from holy studies and meditations , but not for any mysterious signification sake , and that herein consists the difference betweene the jewish rest and our christians rest ; and i am exactly of his opinion for this : as for the sanctification of this rest , i trust wee are as much bound to the performance hereof , and that in as great measure , and with as great devotion under the gospel , as ever the jewes were under the law ; and at the hearing of this commandement as well as of any other , our church hath taught us to pray , lord have mercy upon us , and incline our hearts to keepe this law. and i find it wondrous strange , to heare , that some should not spare to professe , that this was shuffled in they know not how ; at length wee come to the particular charges : the first is , that some should teach , that the commandement of sanctifying every seventh day , as in the mosaicall decalogue , is naturall , morall , and perpetuall : and master rogers is quoted for this on the article , art. . hee quotes master doctor bownde , pag. . now truely , it cannot be denied , but that when the fourth commandement is read unto us in our congregations , wee are taught to pray unto god , to shew such mercy unto us , as to incline our hearts to the keeping of this law . and both master rogers and this prefacer are to be presumed to have subscribed as well as others , and by their subscription acknowledged that this is nothing contrary to gods word ; that we are as much bound to the observation of this commandement as of any other , and consequently to keepe the sabbath , and doe no manner of worke thereon that may hinder the sanctifying thereof . now master doctor bownds words , ( after hee had cited chrysostome speaking thus , i am hic ab initio &c. here now even from the beginning god hath insinuated this doctrine unto us , teaching us in circulo hebdomadis diem unum , that in the compasse of a weeke , one whole day is to be put apart for a spirituall rest unto god , are these : unto all which may be added , that for profe oth at this commandement is naturall , morall , and perpetuall ; that i say may be added which was practised among the gentiles , and all the heathen . and now do. bowndes purpose unto the p. . is to be proved only this , that a sabbath was from the beginning ▪ and still is to be kept , and that in the proportion of one day in seven ; and after that proceeds to prove what day the sabbath should be kept ; his words are these p. . now , as we have hitherto seene that there ought to be a sabbath day , so it remaineth that we should heare upon what day this sabbath should be kept ; and here he sheweth that this is not left unto the church , but prescribed by god himselfe , as who prescribed one day unto the jewes , and another day unto us christians ; but still one in seven : the same was the opinion both of bellarmine and master hooker in his ecclesiasticall policy . whereas both master rogers and the prefacer so carry the matter , as if by doctor bowndes opinion we christians were bound to keepe our sabbath on the same day whereon the jewes were bound to keepe theirs , which is most untrue , though the fourth commandement may be indifferently accommodated to our christian sabbath as it was unto the jewish sabbath , save onely as touching the reason given , which hath expresse reference to the creation ; but our christian sabbath stands in reference to the worke of redemption . each is the rest on a seventh day after six dayes of labour , and as they were bound to sanctifie their seventh , so are we bound to sanctifie ours ; and as that was rested on , and sanctified in remembrance of gods rest from the worke of creation , so is ours rested on in remembrance of christs rest from the worke of redemption , so that our day of rest is but translated from the day of the lord our creators rest , to the day of the lord our redeemers rest . and on this ground might the church justly teach us to pray at the hearing of this fourth commandement ; lord have mercy upon us , and incline our hearts to keepe this law . but like enough , both master rogers and this prefacer might be of brentius his opinion ; that it is left indifferent to the church at this day , to content themselves with observing of one day in foureteene , if it pleaseth them . but this was not the opinion of pope alexand. the third , who professeth , that tam veteris quàm novi testamenti pagina septimam diem ad humanam quietē specialitèr deputavit . both the old and new testament hath appointed the seventh day for the rest of man , which suarez thus interpreteth , that is , each testament hath approved the custome of assigning every seventh day of the weeke for rest , which is formally to appoint a seventh day , though the same day materially be not alwayes appointed ; and thus it is true , that that seventh day in the old law was the sabbath day ; but in the new , it is the lords day : now when we say the observation of one day in seven is naturall , our meaning is not , neither was it d. bowndes meaning , that this proportion of time is knowne by the light of nature , to be that which of duty should be consecrated unto god : herein rather it becomes us to wait upon god , and he having defined it ; now we say nothing can be devised by man more agreeable to reason than this ; azorius the jesuit , professing it to be most agreeable to reason ; and doctor field , as master broade voucheth him , spared not to say , that to him who knowes the story of the creation , it doth appeare in reason , that one day in seven is to be consecrated unto god ; onely let us not looke for reason demonstrative in matter of morality : aristotle long agoe hath professed , that not demonstration , but perswasion alone hath place in ethicks ; yet we may justly call that naturall , which from the originall was common to all nations ; and that such was the observation of the seventh day , the learned have sufficiently proved . secondly , if it be not morall , what shall it be ? is it judiciall , or ceremoniall ? never any man hitherto devised any ceremoniality in the proportion of one day in seven ; well it may be positive ; yet so , as to this day , from the beginning of the world , this proportion was never altered ; and if i should live till the day be altered by any sober christian congregation , i thinke i should live till the comming of christ ; which the christians in austins time conceived that it would be on the lords day . i come to the second charge which is this , whereas all things else in the iewish church were so changed , that they were cleane taken away ; this day ( meaning the sabbath ) was so changed , that it still remaineth ; and for this master rogers quotes doct. bownde , p. . onely master rogers saith , not that all things were changed , as the prefacer doth , but onely that all iewish things were changed , now judge whether master rogers might not have opposed doctor andrews as well as doctor bownde . for in his catechet . doctrine , pag. . having proposed this question . but is not the sabbath a ceremony , and so abrogated by christ ? he answers it in this manner : doe as christ did in the cause of divorce , looke whether it were so from the beginning ; now the beginning of the sabbath was in paradise before there was any sinne , and so before there needed any saviour ; and so before there was any ceremony or figure of a saviour . and if they say it prefigured the rest that we shall have from our sinnes in christ , we grant it , and therefore the day is not changed , but yet no ceremony proved . hee proceeds to prove that it was no ceremony : first from the law ; secondly from the gospel , eph. . . thus : all ceremonies were ended in christ , but so was not the sabbath ; for , matth. . . christ bids them pray , that their visitation be not on the sabbath day : so that there must needs be a sabbath after christs death . now , what doth doctor bownde affirme forty yeeres agoe , which doctor andrewes did not in his patterne of catecheticall doctrine ? i come to the third and last : that the sabbath was not any of those ceremonies which were justly abrogated at christs comming . this very point doctor andrewes maintaines by divers arguments , as well as d. bownde , which yet is rightly to be understood , to wit , not of the observation of the seventh day from the creation ; but of the observation of one day in seven . so that in m. rogers his brentian judgement in this particular , doctor andrewes , who afterwards became bishop of winchester , might be accounted a sabbatarian as well as d. bownde . all these positions the prefacer saith , are condemned for contrary to the articles of the church of england ; but by whom condemned ●● by none but by m. rogers ; and by the same reason he might say that the doctrine of doctor andrewes was condemned also for contrary to the doctrine of the church of england , to wit , by m. rogers . and consider his absurd inference from the seventh article of the church of england ; the article saith that christians are not bound at all to the observation of iudaicall ceremonies ; hence he inferres , that they whom he calls , our home sabbatarians are adversaries to this truth in part , namely , in as much as they deny the sabbath to be a ceremony : but doth our church affirme the sabbath to be a ceremony ? nothing lesse ; this m. rogers , of his owne head , layes downe for a principle , namely , that the sabbath was a ceremony , to obtrude upon us , as if himselfe had as much authority as a whole convocation . and d. andrewes takes upon him to disprove this very point ( which rogers supposeth as a principle ) and that by various arguments : belike d. andrewes deserved not to be numbred amongst the greatest clerks of these later times , nor d. lake neither ; nor bishop babington ; and as for the judgement of the ancient fathers , it appeares what skil the prefacer hath in them , and what respect he beares unto them , by the learning he hath bewrayed in this preface . had he found in them , how much the forbidding of dancing in their dayes , did hinder the growth of christian religion , we should have heard of it undoubtedly , as well as how it hath hindred the growth of the reformed religion in france out of heylins geography : yet their doctrinalls ( which i have shewed to be the doctrinalls of doctor andrewes as well as of doctor bownde , yea , and could shew it to be the doctrine of divers other late bishops in this church ) though dangerous in themselves , not half so desperate as that which followeth thereupon in practice . divers particulars whereof he reciteth out of the same master rogers his preface , to his comment upon the articles of the church of england . and indeed , this master rogers glorieth there , pyrgopolynices-like , that he hath beene the man and the meanes that these sabbatarian errours and impieties were brought into light and knowledge of the state ; so he speakes ; and that this is a comfort to his soule , and would be to his dying day . and in very deed , the particulars mentioned by him , are very foule ; for hee saith , it was preached in a market towne in oxfordshire , that to doe any servile worke or businesse on the lords day , is as great a sinne as to kill a man , or commit adultery . secondly , it was preached in summersetshire , that to throw a bowle on the sabbath day , is as great a sinne as to kill a man ; that it was preached in norfolke , that to make a feast or wedding-dinner on the lords day , is as great a sinne as for a father to take a knife and cut his childs throat . i wonder the prefacer doth not call them miracles ; sommersetshire is a pretty large county ; and there be many market townes in oxfordshire ; and i doe not doubt but there are many parishes in norfolke ; but no particular is here set downe , either of person or of place ; and wee have no better authority for the proofe of these imputations than this mans word , which yet undoubtedly was not present at these sermons : for then he would have beene very carefull to expresse that , as in the next story hee doth the like . so that in the issue , the strength of all comes but to this , that he hath heard it thus reported . now , i have heard it preached , and that at saint maries in oxford , that a man in bunbury , or thereabouts , having broken a bone , his sonne refused to goe for a bone-setter , because it was the lords day , and this sermon , afterwards comming into print , the party finding himselfe agrieved by this scandalous report cast forth of him , repaired to the quarter sessions holden at oxford , and complained to the justices of the wrong that was done unto him ; the preacher of that sermon being by , and the whole matter being opened , and the contrary justified ; the preacher professed , that he delivered no more than he had heard , but promised the next time that he printed that sermon , hee would leave that story out . doctor hoskins of our house was present at the hearing of this businesse , and brought us word of it . but whether that sermon ever came to be printed a second time , i know not . in like sort , i have heard it reported of master bolton , that when one fell into the river on the sabbath day , he would not suffer those that were with him , being neere to runne to helpe him out : i professed at the hearing of it , i knew master bolton so well , that it seemed uncredible to me , but the reporter professed to deliver it upon knowledge . but if it were so , many there be that can beare witnesse thereunto in the place where he lived . lately , it hath beene brought unto mee , that one hath beene heard to lay to my charge behind my backe , that i should say , david sinned more in dancing about the arke , than either in deflouring bathshebath , or killing uriah ; though it is such a comparison that never entered into my thoughts , how much lesse to passe so prodigious a judgement upon the comparison ? in the last place , he saith , it was preached in suffolke , ( and that he could name the man , and was present when he was convented before his ordinary for preaching the same ) that to ring more bels than one upon the lords day to call the people unto church , is as great a sinne , as to commit murther ; this is more particular than the rest ; and had hee added one thing more , the evidence had been compleat , namely , that as he saith , he was convented for it before his ordinary , so he was found convicted of it ; which if it were so , i wonder he should conceale it ; if it were not so , of what credit is this his relation ? he addes , that many things to this effect he had read before in the sabbath doctrine , printed at london for i. porter and tho. man , what this booke was i could not devise , but lately have gotten into my hands d. bowndes booke of the sabbath . i finde by comparing it well , that this is the booke he girds at . now i finde nothing in him to this effect , though i have gone over most of the first booke , and in the index doe not finde any thing that can give me probability in the second booke , tending to any such effect : and i wonder he spared to quote the place where such doctrines are to be found , nothing being more convenient to justifie his criminations ( than to quote for it something that is to be seene in print ) and thereby to cleare himselfe from the suspicion of a malignant . but this prefacer very judiciously believes him throughout , because the relator was present when the broacher of the last position was convented for it , yet doth he not say he was convicted of it . and upon what ground he proceeds so judiciously in believing it is remarkeable , to wit , because himselfe hath heard it preached in london , that the law of moses , whereby death temporall was appointed for the sabbath-breaker , was yet in force ; and that whoever did the workes of his ordinary calling on the sabbath day , was to die therefore . now , i professe he seemes to me a great deale more politique herein than at the first i was ware of : for , had hee not believed master rogers his report this way , others might have taken as great liberty to believe but their part concerning this . therefore it stood him upon , first , to manifest his ingenuous facility in believing another , that this might be a shooing-horne to draw on others by way of the like ingenuous facility to believe him also ; yet such things may be ; for as long as the world lasts , we shall be exercised with wilde wits , and so no doubt we shall with tale-tellers too , and so much the more in all likelihood the neerer the world approacheth to an end : it hath beene so amongst philosophers in cicero his observation ; it hath been so amongst schoole-divines ; it is so amongst socinians and arminians . but let the saddle be set upon the right horse , and let every man beare his owne burthen . now i have made it manifest , that the doctrines which he picks out of d. bownde , and stiles sabbatarian doctrines , are the doctrines of d. andrewes , afterwards bishop of winchester ; i could shew them to be the doctrines of many other worthy prelates that have been of this kingdome ; and it may be that if the votes of the bishops of this kingdom were taken , the major part would concurre with us , as touching the doctrine of the sabbath , rather than against us . the same master rogers sacrificeth to his net , and burnes incense to his yarne , and magnifies the good successe of his labours . for this good , he saith , hath ensued thereupon ; namely , that the said bookes of the sabbath , comprehending the above mentioned , and many more such fearefull and hereticall assertions , have beene both called in , and forbidden to be printed any more and to be made common , and that archbishop whitgift , by his letters and officers at synods and visitations , anno . did the one , and sir john popham , lord chiefe iustice of e●gland at bury saint edmunds in suffolke , anno . did the other . for all this we have nothing but his word ; and as for the bookes he talkes of , hee had formerly mentioned , but one printed . at london for i. porter and tho. man , of the doctrine of the sabbath , which appeares to be d. bowndes ; now , was this ever called in ? sure i am , d. willet upon genesis came forth the yeere after this m. rogers his analysis of the articles of the church of england . this hee dedicated to king iames , and over and above hath a second dedication in latine to archbishop bancroft and to the bishop of london then being ; wherein hee signifieth that the one of them was author , the other hortator unto him to perfect this worke of his ; and therefore undoubtedly came forth with as good approbation as the analysis of master rogers upon the second chapter of gen. he observes that as the sabbath kept then upon the seventh day in remembrance of the creation was of the lords institution , so the lords day , is now observed by the same authority , in remembrance of the resurrection of christ , and redemption by the same . and this hee delivers in opposition to the rhemists ; who count the observation of the lords day but a tradition of the church , and ecclesiasticall institution , and having spent a whole page in folio upon this argument in the next page thus hee writeth — i doe wonder then this doctrine of the sabbath , and day of rest now called the lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practise of the church , in all ages : that any professing the gospell , specially being exercised in the study of the scriptures , should gainsay , and impugne these positions following as erroneous . . that the commandement of sanctifying the sabbath is naturall morall and perpetuall : for if it be not so then all the commandements contained in the decalogue are not morall , so should we have . . and not . . commandements ; and then christ should come to destroy the law , and not to fulfill is contrary to our saviours own words , math. . . . that all other things in the law were so changed that they were cleane taken away , as the priesthood , sacrifices and sacraments : this day ( namely the sabbath ) was so changed , that it yet remaines , for it is evident by the apostles practise , acts . . cor. . . apo. . . that the day of rest ( called the sabbath ) was changed from the seventh day to the first day of the weeke : and so was observed and kept holy under the name of the lords day . . that it is not lawfull to use the seventh day to any other end , but to the holy and sanctified end , for which in the beginning it was created . . as the sabbath came in with the first man , so must it not goe out , but with the last . . that we are restrained upon the sabbath from works as the jewes were , though not in such strict particular manner as they were , yet in generall we are forbidden all kind of worke upon the lords day , as they were , which may hinder the service of god. now the author that hee intimates as opposing these positions hee describes by the title , of his booke in the margent , which is this . the catholique doctrine of the church of england printed at cambridge p. . and the author of his booke i have heard to be master rogers , and it seemes likely enough , especially by the . first positions . doctor willet concludes in this manner , after hee had made use of divers allegations for the confirmation of his doctrine in opposition to the fore-mentioned author , but these allegations are here superfluous seeing there is a learned treatise of the sabbath already published of this argument which containeth a most sound doctrine of the sabbath , as it is said in the former positions , which shall be able to abide the triall of the word of god , and stand warranted thereby , when other humane fantasies shall vanish : howsoever some in their heate and intemperance are not afraid to call them sabbatariorum errores , yea hereticall assertions , a new iubilee ; s. sabbath , more then either iewish or popish institution ; god grant it be not layd to their charge that so speake or write , and god give them a better minde . about two yeares before this , were set forth master perkins his cases of conscience : wherein hee manifesteth his concurrence with doctor bownde in the doctrine of the sabbath . neither doth doctor andrewes , in any materiall thing differ from doctor bownde , master perkins , doctor willet . in the next relation of his which is of a familiar nature , undoubtedly the prefacer deserves to be believed . that in a towne of his acquaintance the preachers there had brought the people to that passe , that neither baked nor roste meate was to be found in all the parish for a sunday dinner throughout the yeare , and hee concludes it with such an epiphonema . these are the fruites of such dangerous doctrines ; as if the fortunes of the church or state were hazarded for want of bak't meate or rost meate on the sundayes . and to confesse a truth , though i never was , nor never am like to be so precise ; yet considering my meane condition , i have divers times thought thus with my selfe : why should my provision hinder any of my servants from sermons on the sabbath day ; so little did i feare any dangerous consequence of this practise : but since i am better informed by the suggestions of this judicious prefacer ; i will take heede how i cherish such thoughts in my brest henceforth ; and if hee come at any time to take paines amongst us , seeing i finde hee respects bak't meate and rost meate so well ; it shall goe hard but wee will have a tith pig for his entertainement . and so much the rather , that i may cleare my selfe from judaisme , for iack of newbery my countreyman being a great clothier in his dayes ; and then strangers came from farre to buy cloath at his house , and amongst the rest a company of jewes were sometime entertained by him being a very hospitallous man and an excellent house-keeper , his house being accounted the best inne in the towne , to make himselfe merry , caused the table to bee furnished with all variety of hogges flesh ; which they perceaving tooke it for a flout ; but after they had grumbled a while upon it , hee made shew as if but then hee had remembred himselfe of his errour , and not till then considered that they were jewes ; and forthwith hee commanded all the dishes to be remooved , and other dishes already prepared to be set on the board , wherewith his table was as well furnished as it was with guests . but to returne , it is an easy matter now a dayes to accuse of any thing , as doctor prideaux hee saith , accuseth us of judaisme , but si accusare sufficiat , quis innocens erit ; when hee or doctor prideaux shall prove their accusations , then let us be condemned ; and if wee be not condemned , till then wee care not . yet it is untrue which hee pins upon doctor prideaux his sleeve ; as if hee should alleage austin saying , that they who literally understand the fourth commandement , doe not yet savour of the spirit , neither s. austin speakes this of the fourth commandement , nor is hee so alleaged by doctor prideaux , but of the seventh day ; quisquis diem illum observat ficut litera sonat , carnaliter sapit . as much as to say , whosoever keeps that day which the jew keepes , savoureth carnally . neither did i know any of my brethren to stand for the sanctifying of the seventh day in correspondency to the seventh day , from the creation but onely of one day in seaven ; which day must also be prescribed by god as the seventh day of the weeke was to the jewes , which is the next thing imputed unto us , but the lords day is the first day of the weeke to us christians . sect. . this when i had considered , when i had seriously observed , how much these fancies were repugnant both to the tendries of this , church and judgments of all kinde of writers and how unsafe to be admitted ; i thought i could not goe about a better worke then to exhibite to the view of my deare countreymen this following treatise delivered first , and afterwards published by the author in another language . the rather since of late the clamour is encreased , and that there is not any thing now more frequent in some zelotes mouthes ( to use the doctors words ) then that the lords day is with us licentiously yea sacrilegiously profaned , section first . to satisfie whose scruples and give content unto their mindes , i doubt not but this following discourse will be sufficient : which for that cause i have translated faithfully , and with as good propriety as i could ; not swerving any where from the sense , and as little as i could from the phrase and letter . gratum opus agricolis : a worke as i conceave it , not unsuitable unto the present times , wherein besides these peccant fancies before remembred , some have so farre proceeded , as not alone to make the lords day subject to the jewish rigour ; but to bring in against the jewish sabbath , and abrogate the lords day altogether . i will no longer detaine the reader from the benefit hee shall reape thereby . onely i will crave leave for his greater benefit , to repeat the summe thereof which is briefely this : first that the sabbath was not instituted in the first creation of the world , nor ever kept by any of the ancient patriarchs who lived before the law of moses : therefore no morall and perpetuall precept as the other are , sect. . secondly that the sanctifying of one day in seven is ceremoniall onely and obliged the jewes , not morall to oblige us christians to the like observance . sect. . and . thirdly , that the lords day is founded onely on the authority of the church , guided therein by the practice of the apostles ; not on the fourth commandement ( which hee calls a scandalous doctrine , sect. . ) nor any other expresse authority in holy scripture , sect. . and . then fourthly , that the church hath still authority to change the day , though such authority be not fit to be put in practice , sect. . fifthly , that in the celebration of it , there is no such cessation from works of labour required from us , as was exacted of the jewes , but that we may lawfully dresse meat proportionable to every mans estate , and doe such other things as are no hindrance to the publique service appointed for the day , sect. . sixthly , that on the lords day all recreations whatsoever are to be allowed , which honestly may refresh the spirits , and increase mutuall love and neighbour-hood amongst us , and that the names whereby the jewes were wont to call their festivalls ( whereof the sabbath was the chiefe ) were borrowed from an hebrew word , which signifieth to dance , and to be merry , or make glad the countenance . if so , if all such ceremonies as do increase good neighbor-hood , then wakes and feasts , and other meetings of that nature . if such as honestly may refresh the spirits , then dancing , wrestling , shooting , and all other pastimes , not by law prohibited , which either exercise the body , or revive the mind . and lastly , that it appertaines to the christian magistrate , to order and appoint what pastimes are to be permitted , and what are not ( obedience unto whose commands is better farre than sacrifice to the idols of our owne inventions ) not unto every private person ( or as the doctors owne words are ) not unto every mans rash zeale , who , out of a schismaticall , stoicisme ( debarring men from lawfull pastimes ) doth incline to judaisme , sect. . adde for the close of all , how doubtingly our author speakes of the name of sabbath , which now is growne so rife amongst us , sect. . concerning which , take here that notable dilemma of iohn barkley , the better to encounter those who still retaine the name , and impose the rigor . cur porrò illum diem plerique sectariorum sabbatum appellatis ? what is the cause ( saith he ) that many of our sectaries call this day the sabbath ? if they observe it as a sabbath , they must observe it because god rested on the day , and then they ought to keepe that day whereon god rested , and not the first , as now they doe , whereon the lord began his labours . if they observe it as the day of our saviours resurrection , why doe they call it still the sabbath , seeing especially that christ did not altogether rest the day , but valiantly overcame the powers of death ? this is the summe of all ; and this is all that i have to say unto thee ( good christian reader ) in this present businesse . god give thee a right understanding in all things , and a good will to doe thereafter . exam. this prefacer accounts the opinions opposite to his , to be fancies ; d. willet on the contrary , as wee have heard , accounts this prefacers opinion , maintained by m. rogers , no better than fantasies , which shall vanish , however now for a time they flourish ; sure wee are , every plant that our heavenly father hath not planted shall be rooted out . this prefacer professeth , those whom hee opposeth be opposite to the tendries of our church ; and indeed , the author whom d. willet intimateth , intitled his booke audaciously enough , the catholique doctrine of the church of england ; but d. willet on the other side , wondred , that any professing the gospel , should gain-say and impugne the positions maintained by d. bownde . and sure i am , bishop babington , bishop andrewes , bishop lake agreed with them : and it is well knowne to some , what the former archbishop of canterbury professed to the face of m. broade , when he came to move for the printing of a second book concerning the sabbath : what bishop can our opposites name of this church , whose praise is among the writers of these times , that hath manifested his opinion in opposition to these ? as for the judgements of all kinde of writers which he boasts of , i thinke never came a divine to take pen in hand to vaunt so much , and performe so little . as for the unsafe condition of our tenets which he suggests , excepting those monstrous and wild tenets mentioned by m. rogers , for which i know no better evidence than his word , and that in very odde manner delivered , i know nothing unsafe , nothing dangerous in any tenet of ours , who now seeme to walke as upon the pinacles of the temple , and indeed in this respect they are like to prove very dangerous to us ; yet i would it were not more dangerous to the church of god , to be bereaved of so many faithfull pastors : for , certainly it shall be honourable unto them , they cannot suffer in a more honorable cause than this , in standing for the sanctifying of the lords day in memory of his resurrection , who that day , being formerly a stone refused of the builders , was made the head of the corner . for what danger is it to maintaine , that from the creation the lord blessed the seventh day and sanctified it ; and what a shamefull course is it so to expound it as in reference to a time . and . or . yeeres after , and that in spight of the ancient fathers : and manifest reason , as appeares by division of time into weekes , even from the creation , and so continuing to the time of the law delivered on the mount sinai , as appeares by the story of falling of manna , and the jewes gathering of it on sixe dayes ; none fallingnow , being gathered on the seventh , as the day on the week whereon god rested after he had made the world in six . what danger in maintaining , that god required from the beginning , and afterwards specified so much in the law , that one day in seven is to be consecrated unto gods service ; and hence to inferre , that if god required so much of the jews under the law , it were most unreasonable and unconscionable we should not afford unto him and his service as good a proportion of time under the gospel ? thirdly , what danger is there in affirming , that the lords day is of divine institution ? is it not scripture that calls it the lords day ? and what day was called the lords day before , but the day of the jewes sabbath ? and hath not our saviour manifestly given us to understand , that even christians were to have their sabbath , as the jewes had theirs , as bishop andrewes accommodates the place ? matth. . . and was the resurrection of christ any thing inferiour to the creation , to give a day unto us christians ; like as gods rest from creation , commended that day to the jewes : especially considering , that a new creation requires a new sabbath ; as athanasius delivered it of old ; and d. andrewes of late yeeres treading in the steps of that ancient father , or rather of all the ancient fathers : and what danger in maintaining that the lords day is entire , and whole to be consecrated to divine service ; did austin speake dangerously , when he professeth , that thereon we must tantum deo vacare , tantū cultibus divinis vacare ; would this prefacer be content to be found dancing about a maypole , or in a morrice-dance that day that christ should come in flaming fire , to render vengeance to all them that know not god , nor obey the gospel of christ jesus ? nay , would hee not feare to rue the danger of his doctrine , when it will be too late to correct it , and all the profanenesse that hee hath promoted by this preface of his should rise up in judgement against him ; yet now he thinkes he could not goe about a better worke than by this preface & translation to harden them in their profane and impure courses ; all his care at this time , is to prevent superstition , a wonder it is to see how zealous men of his spirit are to avoyd and shun superstition . belike all these must be censured for zelotes that complaine that the lords day is with us licentiously , yea , sacrilegiously profaned ; yet these are the times whereof s. paul prophecied , that men should be lovers of pleasure more than lovers of god ; yet doctor prideaux could take liberty to professe of the jewes , that by their bacchanalian rites , they gave the world just occasion to suspect that they did consecrate their sabbaths unto devils rather than unto gods service ; yet now adayes , they that oppose revels on the sabbath day , are censured and condemned of judaisme : neither is d. prideaux censured by way of scorne for a zelote in this ; but unlesse wee concurre with this prefacer , in thinking that the forbidding of dancing in the french churches hath hindred the growth of the reformed religion there , and that upon the bare credit of heylins geography , wee must in scorne be termed zelotes . belike bishop babington by this bold prefacer , would be censured for a zelote , considering that on exodus . pag. . hve writes in this manner : may not a good soule thus reason with himselfe ; this people of his might not gather manna , and may i safely goe to markets , dancings , drinkings , to wakes and wantons , to beare-baitings and bul-baitings , and such like wicked profanations on the lords day ? is this to keepe the holy day ? can i answer this to my god ? that gives mee six dayes for my selfe , and takes but one to himselfe , of which i rob him also ? and bishop austin too deserves to be censured a zelote for that which hee writes in his . tract . upon iohn . observe the sabbath day , it is rather commanded unto us , because it is commanded to be observed in a spirituall manner . for the jewes observe the sabbath day servilely unto luxury , unto drunkennesse . how much better were it for their women to spinne wooll then to dance on that day in their new moones , and in his . tract . the jewes rest unto toyes , and whereas god commanded the sabbath to be observed , they spend the sabbath in such things which the lord forbids . our rest is from evill works , their rest is from good works . for it is better to goe to plow then to dance : but albeit hee be censured as a zelote , yet surely there is no colour why hee should be thought to judaize in this . and let bishop nazianzene passe under the same censure with them ; who as dialericus upon the . dominicall after trinitie sunday alleageth him , professeth that the sanctification of the sabbath consists not in the hilarity of our bodies , nor in the variety of glorious garments , nor in eatings , the fruite wherof we know to be wantonnesse , nor in strewing of flowers in the wayes , which we know to be the manner of the gentiles ; but rather in the purity of the soule , and chearefulnesse of the mind , and pious meditations , as when we use holy hymnes in stead of tabers , and psalmes in stead of , wicked songs and dancings . the same dialericus alleageth pope gregory out of his . booke of his epistles and . epistle affirming , that therefore on the lords day we ought to rest from all earthly worke , and by all meanes insist on prayer , that if ought hath been committed by us negligently on the six dayes on the day of the lords resurrection it might be cleared by prayers . and which is yet more , out of chrysostome . homily on mathew hee shewes , how in that bishops judgement we should be exercised on the lords day , in our private families , thus , when we depart from the ecclesiasticall assembly , we ought not in any case intangle our selves in businesses of a contrary nature , but as soone as we come home , turne over the holy scriptures , and call thy wife , and thy children to conferre about those things which have been delivered ; and after they have been deepely rooted in our minds , then to proceed to provide for such things as are necessary for this life . so anciently is the pious exercise of repeating sermons commended unto us by this holy bishop , which in these dayes i have heard to bee cryed downe , by profane persons , as a cause of increase of brownisme . and i willingly confesse that when i first came to this place , there were no lesse then tenne that partly had withdrawne themselves , partly were upon the point of withdrawing themselves from our common prayers ; but within a short time there was not one such to be found amongst us , and so wee have continued to this day . but to returne , ephrem syrus may goe for a zelote in like manner , who as hee is alleged by rivetus treating of the sabbath , exhorts to honour the lords festivities celebrating them not panegyrically , but heavenly ; not secularly , but spiritually ; not like heathens , but like christians ; and he shewes wherein this consists in the words following , quare non portarum frontes coronemus , let us not hang garlands upon the frontispice of our gates , non choreas ducamus , let us not leade a dance , non chorum adornemus , let us not by our presence beautifie any such company ; non tibiis auditum effaminemus , let us not effeminate our eares with their musick or with their fidles — nay as doctor prideaux complaines of the jewes corrupting themselves to the profaning of their sabbaths , so polidor virgil complaines of the like corruptions among christians on their festivalls , lib. . cap. . not imploying their time in prayer and in the exercise of gods word ; for which cause such festivalls were instituted , but in all manner of evill courses tending to the corrupting of mens manners ; and that herein they imitate heathens , though of ancient times tertullian ( as hee sayth ) reprehended heathens for such courses , as in his apologeticum , speaking of the holy solemnity of their emperours . therefore ( saith hee ) christians are compted enemies to the state , because they doe not dedicate vaine , lying and rash honors to their prince . forsooth it is a great good office , to make bonfiers and dances in publique , and to feast in every parish , to transforme the city into the habite of a taverne ; vino lutum cogere , which junius sayth was a fruit of their desperate luxury , and a signe of their madnesse and fury : he proceedes ; to strive who shall exceed one another in running about , to doe injuries , to commit impudencies , to provoke unto lust . and is the publike joy after such a manner exprest ( to wit ) by publique shame ? o how deservedly are we christians to be condemned ( he speakes it ironically ) who by carrying our selves soberly , chastly , honestly , doe oppose the vowes made and the joyes expressed for the emperors , to wit , when for their sober and chast and vertuous carriage on such dayes , not concurring with others to the same excesse of riot , were censured as enemies untotheir princes . yet even in those primitive times the manners of christians became degenerate , as baldwin observes in his cases of conscience , p. . and that out of tertullian , as whom hee observes to have complained of it ; namely that christans imitated the manners of the heathen in this , yea and grew worse then they , in his booke de idol . c. . o melior fides nationum in suam sectam , quae nullam christianorum solennitatem sibi vendicat , non dominicam , non pentecostem ; etiam si nossent nobiscum non communicassent , ne christiani viderentur ; nos ne ethnici pronuntiemur , non veremur . o the fayth of the nations better then ours towards their own sect , as who chalenge not to themselves any christian solemnity , not that of the lords day , nor that of whitsuntide . had they known it , they would not communicate with us , lest they should seem christians ; we christians feare not to be accompted heathens . o what a zelote did tertullian shew himselfe in this ! nay what thinke wee of leo and anthemius emperours ; were not they zelotes too in that decree of theirs ( alleaged by the former baldwin ) ? diesfestos majestati altissimi dedicatos nullis volumus voluptatibus occupari : undoubtedly they meane hereby worldly pleasures ; such they would have no place on holy festivities ; and why ? but because they accounted those holy festivalls profaned thereby . and may not king iames also be censured for a zelote in making that proclamation of his for the reformation of abuses in profaning the lords day , at his first comming into the land , to receave this kingdome as his rightfull inheritance ? in the conference before his majesty at hampton court , i finde mention made of it by d. reynolds in this manner : to the former doctor reynolds did adde the profanation of the sabbath day , and contempt of his majesties proclamation made for the reforming of that abuse , of which he earnestly desired a streighter course for reformation thereof , and unto this he found a generall and unanimous assent . all these be like were zelotes . so was his majesty also that now is , together with all the lords both spirituall and temporall , and the house of commons in that act made in the first yeare of king charles to preserve the lords day from profanation , wherein are forbidden expressely and by name , bearebaiting , bulbaiting , enterludes , common playes , and in generall all other unlawfull exercises and pastimes ; and over and above all meetings and assemblies or concourse of people out of their owne parishes for any sports or pastimes whatsoever ; and consequently no man ought on the lords day , goe forth of his owne parish to any may-game , or to see a morrice-dance , or dancing about may-poles ; and seeing the apostle professeth that it is good to be zealous alwayes in a good thing gal. . . and christ hath died for us to redeeme us from all iniquity , and to purge us a peculiar people unto himselfe , zealous of good workes , tii . . . let them in the name of god be such zelots still ; this zeale being a zeale of gods glory ; and it becomes us to be zealous of his glory , considering how zealous hee is for our good , esay . . & esay . . of the sufficiency of the following discourse , we shall by gods helpe consider in due time . but i confesse it may be very sutable to these times whereof the apostle prophecied , men should be lovers of pleasures more then lovers of god , and undoubtedly it will suit well with their affections like a sweete morsell to the epicure which hee roules under his tongue , but all the praise is in parting ; and i would they would but thinke of that of the prophet , what will be the end thereof ; when wee shall give god cause to say of our sabbath , as hee sayd of the jewish , i have hated your sabbaths . and if there be any such practises of satan on foote , as to bring in the jewish sabbath , let it be considered in the feare of god , what doctrine doth more promote therein ; whether that which makes the celebration of the lords day divine , or rather that which makes it merely of humane institution ; and who seeth not that if it be left to the liberty of the church , they may bring in the jewish sabbath if it pleaseth them . though it be notoriously untrue , ( as may be made to appeare both by scripture , evident reason and authority humane , both ancient and moderne , both papists and protestants ) that the sabbath was not ordained immediately upon the creation ; yet were that negative granted ; since god hath manifested in his law , that he requires one day in seven to be set apart for his service , it evidently followes , even by the very light of nature , that it were most unreasonable wee should allow him a worse proportion of time for his service under the gospell ; that consequently the observation of one day in seven is to be kept holy unto the lord , is now become morall and perpetuall unto the very end of the world ; neither was it ever heard , that any man did set his wits on worke in devising a ceremoniality in the proportion of one day in seven . a prefiguration of ghrist in some respect hath beene found in the jewish rest on the seventh day of the weeke ; but of any prefiguration of ought in christ , by an indefinite proportion of one day in seven the world dreamed not of till now ; neither doth any man offer to devise what possibly this might prefigure in christ : as for the third , it cannot be denied , but that christ manifested before his death , that his christian churches should observe a sabbath as well as the jewes did ; this appeares , matth. . . pray , that your flight be not in the winter , nor on the sabbath day ; and thus bishop andrewes accommodates that place in his patterne of catecheticall doctrine . it is as manifest , that the day of christs resurrection is called in the cripture the lords day ; as manifest that not the day of the yeere , but the day of the week , whereon christ rose , is called the lords day , which few take notice of . likewise in the old testament is manifest that the jews sabbath is called the lords holy day . then the congruity in reference to the reason of the originall institution is most exact . for first , christ by his resurrection , brought with him a new creation ; and this new creation , as d. andrewes expresseth it , treading herein in the steps of the ancients , requireth a new sabbath ; and as the lord rested on the seventh day from the worke of creation , so our saviour on the first day of the weeke from the worke of redemption : and lastly , the day of christs resurrection , was the day whereon christ the stone formerly refused by the builders , was made the head of the corner , and of this day the prophet professeth of old , saying , this is the day which the lord hath mad , let us be glad and rejoyce in it ; which can have no other congruous meaning but this ; this is the day which the lord hath made festivall , especially considering the doctrine of bishop lake , which is this ; that the worke of the day is the ground of hallowing the day , as is to be seene in the institution of all festivalls , both humane and divine . and i have already shewed how absurd it is , that wee should expect it should be left unto the church her liberty to appoint it , considering the great danger of dissention thereabouts , and extreme confusion thereupon ; and it cannot be denyed , but this day was established by the apostles , and that as of authority divine , as appeares generally by the ancients . athanasius professing , that dominus consecravit hunc diem ; austin , that apostoli sanxerunt ; and gregory , that antichrist , when hee comes into an humour of imitating christ , should command the observation of the lords day ; and eusebius hath as pregnant a testimony to the same purpose as any ; and sedulius ; and that not one of the ancients , as i know , alleged to the contrary . so that to ascribe the institution of it to humane authority , that every way were a scandalous doctrine , and so would the practice be also according thereunto . and consequently the church hath no authority to change the day , as doctor fulke professeth against the rhemists : and to say the contrary , is to say that the church hath authority to concurre with the jewes in keeping with them the saturday , with the turks , in keeping with them the friday ; yea , that they have authority to divide the dayes of the weeke , one nation taken one day to observe , and another another , which is as much as to say , that the church hath authority to be notoriously scandalous . in the fifth he delivers more truth than in all his preface besides : we make no question , but that workes of necessity and workes of charity may be done on this day , though the proper workes of the day are the workes of holinesse . i know none that thinkes it unlawfull to dresse meat proportionable to a mans estate on this day : some are of opinion , that this was not forbidden unto the jewes ; and that albeit to go abroad on that day to gather manna was forbidden , yet not the preparing or dressing of it ; though the most common opinion of our divines is to the contrary : some thinke a greater strictnesse was enjoyned them in the wildernesse than afterward observed by them . as in the story of nehemiah it is said , there was prepared for his table daily an oxe , and five chosen sheepe ; and our saviours entertainment by some on the sabbath day , doth seeme to them to intimate as much ; howsoever in after times it came to passe that they grew superstitious this way ; as austin observes of them in his dayes , that iudaei neque occidunt , neque coquunt . others who think it was both enjoyned to them , and practised by them with greater strictnesse , conceive that this was by reason of the mysterious signification , to wit , of some exact rest in christ ; this was their ceremoniall rest ; we acknowledge no rest but morall , which we understand in that sense which here is expressed in part , and but in part , after a halting manner ; for hee professeth , that on the lords day we are to abstaine from such workes as are an hinderance to gods service , but he delivers this onely of the publique service ; as if to spend an houre and an halfe in the morning , and an houre and an halfe in the afternoone in gods service , were enough for the sanctifying of the day ; yet gerardus the lutherane observes , that god commands the day to be sanctified , not a part of the day . and let the law of this nation or of any nation of the world be judge between us , whether in case one man owe another a dayes service ; i say , let the world judge , whether in common equity this be to be interpreted of an houre and an halfe in the morning , and an houre and an halfe in the evening , or onely of a part of the day , and not rather the whole day . and what vile courses are these , that men should carry themselves so basely in dispensing unto god the proportion of his service . in the sixth and last place , we have that wherunto all the former discourse is consecrated , namely , to make way for such profane sports and pastimes , which here are glosed with the cleanely stiles of recreations to refresh the spirits , and for the increase of mutuall love and neighbourhood amongst us , as if he were ashamed to speake our , that all this tends to the countenance of may-games and morricing , and dancing about may-poles on the lords day . d andrewes , sometimes bishop of winchester , spared not to professe , that vacare choreis , to be at leisure on that day , for dancing , is the sabbath of the golden calfe , and hee allegeth austin for it , though hee cannot justifie his quotation . doctor downeham , bishop of derry , calls such like courses profane sports and pastimes , which more distract , and more hinder our workes than honest labours ; and he censures also such a sabbath , calling it , the sabbath of the calfe , exod. . . . . bishop babington , on exod. . puts a christian soule upon this meditation , good lord , what doe i upon the sabbath day ? this people of his might not gather manna , and may i safely gad to faires and markets , to dancings and drinkings , to wakes and wantons , to bearcbaitings and bulbaitings , with such like wicked profanations of the lords day ? are these workes for the sabbath ? is this to keepe the holy day ? can i answer this to my god , that gives mee six dayes for my selfe , and takes but one to himselfe , of which i rob him also ? no , no , assuredly i shall not be able to indure his wrath for these things one day , and therefore i will leave them , and regard his holy day hereafter better than i have done . and in his exposition of the commandements by way of question and answer , p. . reproves expressely summer-games on the lords day ; and in his examen of conscience annexed to the fourth commandement , he speakes against going to church-ales and summer-games ; nay , is it not apparent , that by the very act of parliament , ● caroli , that to goe out of a mans owne parish about any sports or pastimes on the sabbath day , is to profane the sabbath ? for to prevent the profanation of the sabbath , is that statute made : now , unlesse the sports themselves be profanations of the sabbath , it is as evident , that to goe forth of a mans parish unto such sports , is no profanation , any more , than to goe out of a mans parish walking , or to conferre in pious manner with a friend , or to fetch a physitian or surgeon , if need be , or to heare a sermon . and it is very strange , that wee of the reformed churches , shall justifie such liberty on the lords day , which papists condemne on their holy dayes ; who usually complaine of dancing upon such dayes ; as polydor virgil upon luke , and parisiensis de legibus cap. . and of old such courses have beene forbidden by the decrees of leo , and anthemius emperours ; it is condemned also in the synod of toledo can. . as baldwin the lutheran shewes , who also writes devoutly against such courses on the lords day , and gives this reason . for if the labours of our calling are forbidden in the holy day , how much more such recreations ? and p. . he shewed how the sabbath was profaned by unchast dancings and any manner of wantonnesse ; what need i here to make mention of austin ; who professeth , and that against the jewes , that it is better to goe to plow then to dance ; and that it were better for their women to spin wooll , then immodestly to dance , as they did ; yet now a dayes such as oppose the same courses , as austin did , are censured for judaizing ; thus the world seemes to be turned upside downe . is it not high time christ should come to set an end to it ? dielericus the lutherane complaines of the like profanations of the sabbath too much in course amongst them , in his analysis of the gospells for the lords day . p. . and let every christian conscience be judge , whether to follow may-poles , may-games and morrice dancing be to sanctifie the sabbath as god commands ? if any man shall say , that the fourth commandement concerned the jewes , and not us christians , hee must therewithall renounce the booke of homilies . for it professeth that this commandement binds us to the observation of our sabbath , which is sunday ; the words are these . so if we will be the children of our heavenly father , we must be carefull to keep the christian sabbath day , which is the sunday , not only for that it is gods commandement , but also to declare our selves to be loving children in following the example of our gracious lord and father . then complaining how the sabbath is profaned ; some use all dayes alike — the other sort worse : for although they will not travaile , nor labour on the sunday , yet they will not rest in holinesse , as god commandeth ; but they rest in ungodlinesse and filthinesse , prancing in their pride , pranking and pricking , poynting & painting themselves to be gorgeous and gay . they rest in excesse & superflutty , in gluttony and drunkennesse like rats and swin : they rest in brawling and railing , in quarrelling and fighting : they rest in want onnesse , in toyish talking , in filthy fleshlinesse ; and concludes after this manner , so that it doth too evidently appeare that god is more dishonored , and the divell better served on sunday , then upon all the dayes of the weeke beside . and that distinction which calvin makes of the jewish observation of the sabbath , and our christian observation of a sabbath is , for ought i know , generally receaved of all ; and the distinction is this ; that the jewes observed their sabbath so strictly in the point of rest , for a mysterious signification ; but wee observe it in resting from other works so farre forth as they are avocamenta à sacris studiis & meditationibus , avocations from holy studies , and meditations ; now it is apparant that sports and pleasures are as strong avocations from holy studies and meditations , as worldly cares ; and both equally are noted out to be such as choake the word , luk. . . and therefore this day is altogether appointed to this end , even to recreate our selves in the lord ; for seeing god purposeth one day to keepe an everlasting sabbath with us , when god shall be all in all ; to make us the more fit for this even the more meete partakers , of the inheritance of saints in light , therefore hee hath given us his sabbaths to walke with him , and to inure our selves to take delight in his company , who takes delight to speake unto us as from heaven in his holy word , and to give us liberty to speake unto him in our prayers , confessions , thanksgivings and supplications ; on other dayes wee care for the things of this world , on this day our care should be spirituall and heavenly in caring for the things of another world ; so our pleasures should be spirituall on this day ; if thou shalt call the sabbath a delight , to consecrate it as glorious unto the lord. now have we not as much cause to performe this duty under the gospell as ever the jewes had under the law ? and indeed there is no colour of reason against this ; but by affirming that now the setting of a day apart for gods service is left at large to the liberty of the church ; and albeit the church hath set apart the lords day for this ; yet their meaning herein is no more then this , that they shal come to church twise a day , and afterwards give themselves to what sports soever are not forbidden them by the lawes of the land : so that now a dayes wee are free from the obligation to the fourth commandement , and yet we are taught by the church aswell at the hearing of this commandement as atany other to say , lord have mercy upon us and incline our hearts to keepe this law ; and the booke of homilies urgeth us to the sanctifying of our christian sabbath ( which is sunday , saith the booke expressely ) and that by vertue of gods expresse commandement . and therefore i cannot but wonder at the indiscretion of this prefacer , who catcheth after such a superficiall advantage as the denomination of a feast amongst the jewes , not considering how little sutable it is to the grounds of his tenet ; for by his tenet , after evening prayer the sabbath is at end , the churches meaning being not any further to oblige them to the sanctifying of the lords day , but to give them liberty to use any sports or pastimes not forbidden them by the lawes of the land. but so was not the feast of the jewes ended when they danced ; this being but an expression of that joy whereunto the present solemnity called them ; and they sinned no more herein then david , did when hee danced before the arke ; as wee see ier. . . therefore they shall come and sing in the height of sion , and shall flow together to the goodnesse of the lord for wheat , and for wine , and for oile , and for the young of the flock , and of the heard , and their soule shall be as a well watered garden , and they shall not sorrow any more at all . : then shall the virgin rejoyce in the dance , both yong men , and old together ; for i will turne their mourning into joy , and will comfort them & make them rejoyce for their sorrow . . and i will satiate the soule of the priest with fatnesse , and my people shall be satisfyed with my goodnesse saith the lord. and the like wee reade esay . . ye shall have a song as in the night , when an holy solemnity is kept , and gladnesse of heart , as when one goeth with a pipe to come into the mountaine of the lord to the mighty one of israel ; so that if morricing and may-games and dancing about may-poles were a sanctifying of the sabbath day in part ( as the lord commands the day to be sanctifyed ) then indeed these sports were as lawfull on the lords day , as the jewes piping and dancing were lawfull on their feasts . but that any such piping and dancing were used and allowed in those ancient times among the jewes on their sabbaths , there is not the least colour of evidence . and it is evident that such sports put them to lesse rest for their bodies , then the workes of their calling ; neither is there any better evidence that any such piping and dancing were in use amongst the jewes while they continued the people of god on every day of their solemne feasts ; for two dayes in each of them , to wit , the first day , and the last , they are commanded to keepe as sabbaths , whereon they were to have an holy convocation ; and thereon they are expressely commanded to rest from all servile workes ; and i should thinke , the following of naturall pleasures are to be presumed as servile workes , as the workes of a mans calling . lastly , all recreations are to this end , even to fit us to the workes of our calling ; either for the workes of our particular callings , or the workes of our generall callings , as we are christians ; such sports , if they fit us for the service of god , were more seasonable in the morning then in the evening . if for the workes of our particular calling ; then are they inferiour to the workes of our calling , the furthering whereof is their end ; and the meanes are alwayes inferiour in dignity unto the end . now if the more noble workes are forbidden on that day , how much more such as are inferior are forbidden ? but it may be sayd , that mens minds being burthened , and oppressed with the former service of the day , therefore some relaxatiō is to be granted for the refreshing of our spirits ; as much as to say , a part of the lords day is to be allowed for profane sports and pastimes , to refresh us after wee have beene tired out with serving god ; can this be savoury in the eares of a christian ? should not wee rather complaine of these corruptions , and bewaile it before god , then give our selves to such courses as are apt to strengthen it ? it is true ; such is our naturall corruption , that nothing is more tedious unto us as wee are in our selves , then to converse with god ; but should not the consideration hereof provoke us so much the more to strive against it , then give way to the nourishing and confirming of it ? and hath not our saviour told us , that not the cares of this world onely , but voluptuous living also , is it that choaks the good seede of gods word , and causeth it to become unfruitfull in us ? as for the refreshing of our spirits and quickning them , and thereby making us the fitter for gods service ; as in any modest exercise of the body in private , according to every mans particular disposition , to prevent drowsinesse and dulnesse in attending to gods word , in praying in singing of psalmes , i know none that takes any exception against it . and as for the authority of the magistrate to appoint pastimes , sure i am , the high court of parliament with us , and that in the dayes of king chanles , hath forbidden every man to come out of his parish , about any sports and pastimes ; a manifest evidence that in their judgement the publique prosecuting of such sports , and pastimes , is a plaine profanation of the sabbath ; and so by this authors profound judgement , they deserve to be censured as inclining to judaisme . indeed the use of the very name of sabbath is now a dayes carped at ; and why ? but because it is a sore offence unto them in their way ; for if a rest from any thing ( otherwise lawfull in it selfe ) be required on the lords day , it seemes most reasonable that a rest is required from sports and pastimes : undoubtedly they have neither reason nor authority to except against this ; for our saviour useth the word even of christian times , mat. . . pray that your flight be not in the winter , nor on the sabbath day . doctor andrewes , one of the greatest prelates of this kingdome , accommodates this place to the same purpose . all ceremonies ( saith hee ) were ended in christ ; but so was not the sabbath . for mat. . . christs bids them pray that their visitation be not on the sabbath day : so that there must needs be a sabbath after christs death ; and by this name hee commonly calls this day wee keepe weekely as holy unto the lord. the booke of homilies plainly tells us , that the sunday is our sabbath . in the conference at hampton court it is so called , without any dislike shewed by any one there present . and the onely reason why the ancients put a difference in this , not calling it the sabbath day , but the lords day , was this , because dies sabbati in latine signifieth the saturday , which was the jewes sabbath . but they generally call us to a rest on this day , and that most exact , as wherein wee must tantum deo vacare , tantum cultibus divinis vacare , as austin by name , not sparing to confesse that arare melius est quam saltare ; but barklay it seemes , is of more authority with this prefacer then doctor andrewes , and the church , yea , and of our saviour too : yet wee calling it by that name , understand no other thing then our christian sabbath , and had rather it were generally called the lords day ; and doctor bownde also standeth for this denomination , and urgeth it : yet is hee accounted a sabbatarian by master rogers , though wee all concurre in this , that thereon wee ought to keepe , and sanctifie our christian sabbath , and iacobus de valentia , who was no sectary in the opinion of barklay , to distinguish the jewish sabbath from ours , calls it sabbatum legale , and conclus . . hee saith that christiana religio celebrat verum sabbatum morale in die dominica . christian religion keepeth a true morall sabbath on the lords day ; yet i willingly confesse , this is the usuall course of papists now a dayes , not to call the lords day , so much as by the name of our sabbath . as for barklays discourse ; hee is much fitter to write somthing answerable to don quixot then to reason ; we doe observe the lords day , as a sabbath , not because god rested that day from the creation ; for our doctor andrewes ( of somewhat more credit with us , and that not onely for his place , but for his sufficiency , then barklay ) hath delivered it in the starre chamber , that it hath ever been the churches doctrine , that christ made an end of all sabbaths by his sabbath in the grave . that sabbath was the last of them . and that the lords day presently came in place of it . and againe . that the sabbath had reference to the old creation , but in christ we are a new creature , a new creation , and so to have a new sabbath . and this hee sayth , is deduced plainly : first by practise , then by precept . and this new sabbath on the lords day , wee observe , because on that day christ rested from the worke of redemption , which was wrought by his death . so that though the lord began his labours in the worke of creation on the first day of the weeke , yet the lord christ set an end to his labors in the worke of redemption on the same day of the weeke . as for christs vanquishing the powers of death on that day , to wit , the first day of the weeke ; the women that came to the sepulchre at sun rising , found that he was risen . and what powers are these powers of death , hee rhetoricates of ? is there any positive nature in death that our saviour had neede to take such paines to overcome them ; the lord himselfe when hee rested , he rested onely from creation ; he that was best acquainted with his courses hath told us saying , pater usque hodie peratur , my father to this day , works still , and i worke with him ; yet hee proceeds no farther in the worke of creation , nor christ being once risen , in the worke of redemption : s. iude exhorts us to contend the more earnestly for the faith , because some there were craftily crept in , who otherwise were like to bereave them of it : in like sort wee had never more neede then now to contend for the maintainance of the lords day , as our christian sabbath , because too many there are whose practise it is to bereave us of the comfort of it . the doctrine of the sabbath considered . first , i come to the doctrine of the sabbath translated by the prefacer ; i nothing doubt but the author thereof will take in good part my paines in the discussion of it , considering the present occasion urging mee hereunto ; out of the variety of his reading , hee observes many wild derivations of the name sabbath , and out of his judgment doth pronounce that the jewes by their bacchanalian rites gave the world just occasion to suspect , that they did consecrate the sabbath unto revells rather then gods service . as for the rigorous keeping of the day in such sort ; as neither to kindle fire in the winter-time wherewith to warme themselves : or to dresse meat for the sustentation of themselves ; i am so farre from justifying it , that i willingly professe i am utterly ignorant , where any such christians live , that presse any such rigorous observation of it . the jewes were bound to observe the rest on that day for a mysterious signification sake , and thereupon depended their rigorous observing of a rest , as many thinke , and not lyra alone . we must know ( saith hee ) that rest from manuall works is not ( now ) so rigorously observed as in the old law , because meate may be dressed , and other things done on the lords day , which were not lawfull on the sabbath : because that rest was in part figurative , as was the whole state under the law , cor. . all things befell them in figure ; now in that which is figurative , if you take away never so little ; ( that is , if that which is figurative bee not exactly observed ) the whole and intire signification faileth , like as if you take away but one letter from the name of lapis , the whole and intire signification is destroyed . to deale plainely , my opinion is , that all sports , and pastimes on the lords day , are a breaking of the rest belonging to it , and a profanation of that day which ought to be sanctified ; and i trust , herein i differ not one jot from the whole parliament , o. caroli ; wherein was expressely prohibited , that any man should goe out of his owne parish to any sports , and pastimes on the sabbath day ; and this is done to prevent the profanation of it , as appeares clearely by the reasons of that act ; which parliament was held certaine yeares after this lecture , concerning the doctrine of the sabbath was read in the university . and i nothing doubt but the censure of a zelote will passe upon mee for this , though wee shew no more zeale in saying , that the lords day is by some licentiously profaned , then others doe in professing that the lord day is by us superstitiously observed ; nay who are the greatest zelotes in their cause , let the christian world judge by the effects ; this is all i have to note concerning the first section . i come unto the second . secondly , and here in the first place concerning the institution of it ; let mee take leave to professe , that the question it selfe is not indifferenly stated , when it is stated thus , whether before the publishing of moses law , the sabbath was to be observed by the law of nature . for i am verily perswaded , that the doctor himselfe will not affirme , that after the publishing of moses law , it was to be observed by the law of nature ; understanding by the law of nature ( as i presume he doth ) such a law as is knowne by the very light of nature . aristotle hath taught us in generall , that morall duties are rather wrought upon a sober conscience by perswasion , than doe carry with them any convincing evidence of demonstration . yet it is confessed , that by the light of nature , some time ought to be set apart , even for the publike service and worship of god , and not onely so , but also it is nothing lesse cleare , that a sufficient proportion of time must be alloted to the professed service of our creator . but wherein this sufficient proportion of time doth consist , we are to seek , being left unto our selves , and in my judgement , considering what we are , it is very fit we should be to seeke in this ; that so our eyes may wait upon the direction of our maker . for , is it fit that servants should cut out a proportion of service to their master at their owne pleasure , and not rather be guided herein by their masters pleasure , especially by such a master , to whom wee owe not onely all that wee doe enjoy , but our selves also ; who holdeth our soules in life , and in whose hands is the breath of all man-kinde . the question thus untowardly proposed , it is subjoyned that , they commonly which are more apt to say any thing , than able afterward to prove it , maintaine affirmatively that it was . doctor rivet having proposed this , addeth , that if it be spoken of the law of nature , properly so called , scarce any one will be found to maintaine any such thing . and indeed , the question in hand , is of the institution of the sabbath : now , no wise man useth to inquire of the institution of that which is written in our hearts , and knowne unto us by the very common light of nature . it is true , some fetch the originall thereof from the beginning of the world , when god first blessed the seventh day and sanctified it : and what other sense this can have , than that god commanded it to be set apart for holy uses , wee cannot devise ; for seeing gods blessing and sanctifying of it doth undoubtedly denote some act of god , this must be either an immanent act , or an act transient ; not an act immanent , for all such are eternall , but this was temporall , following upon gods rest on the seventh : for therefore ( it is said ) god blessed the seventh day , and sanctified it ; and being an act transient and temporall , it must declare his will to have it sanctified , that is ( by the generall notion of the word ) set apart , that is , from profane and secular , to holy uses ; and how could this will of god be manifested but by commandement , seeing it is a will of god not so much concerning what shall be done , as concerning what shall be mans duty to doe ? and this hath both walaeus , and after him rivetus justified , and this latter against gomarus , once and againe , and that by divers arguments . and thus , as we have expresse scripture for it , so we have as evident reason to justifie it : for , no other ground can be devised for the dividing of the whole course of time into weeks , each consisting of seven dayes , than as it stands in congruity to gods making the world in six dayes , and resting on the seventh . which division of time was undoubtedly observed by the israelites , and received by them from their forefathers , yea , and from the patriarches of old , who lived before the flood , and that continued without alteration even from the creation of the world ; for otherwise they could not have discerned what days had been answerable to the first six of the creation , and what day to the seventh , wherein god rested , having finished the creation . but this was well known unto them , as appears by their gathering manna , and promulgation of the th commandement , together with the rest on mount sinai ; nay , this division of time into weeks , was generally observed among the heathens , as hath been shewed by great variety of reading , and that this hath beene the most ancient division of time , those other divisions into moneths and into yeeres , comming in place long after , according as the motion of the moone and of the sunne were found out by astrologers , not till then , like as the denomination of the seven dayes of the weeke by the severall names of the planets , was not brought in , untill the severall motions of all the planets , come to be discovered . as for the second reason proposed thus on our part ; if all the rest of the commandements flow from the principles of nature , how is this excluded ? it is not fit that any man should take upon him the shaping of his adversaries arguments ; that this commandement should be taken for a part of the morall law , i wonder that any man should be so unreasonable as to deny ; but that this commandement should flow from the principles of nature ; and that delivered without distinction , i know no man that affirmes . but let us distinguish , and i make no doubt , but there will be found no difference of moment betweene doctor prideaux and us : for , i find no man to deny , but that some time in generall is to be set a part , as well for gods publique worship and service , as for private , and that this is acknowledged by the very light of nature ; only as touching the proportion of time that is to be set apart for gods service , herein we are to seeke ; yet herein also the light of nature doth advantage us , and that sufficiently in two particulars : for the truth whereof , i dare appeale to the judgement of doctor prideaux himselfe . . the first is this , that not onely some time , but a sufficient proportion of time is to be consecrated to the exercises of piety , both publique and private . gomarus and rivetus are driven to acknowledge this , in answer to walaeus about the proportion of one day in seven . and whereas we may be to seeke of agreement about what is sufficient : . therefore in the next place , the very light of nature doth suggest unto us ; that it is farre more fit that the master should prescribe unto the servant , what proportion of service he expects from his hands , than that the servant at his pleasure should cut out what proportion of service he thinks good unto his master ; how much more fit that the creator should prescribe unto his creature , then that the creature should prescribe unto his creator ; considering , . how the dominion of god over his creature is incomparably greater than that which any other master hath over his servant . . that man may become unreasonable in his demands and commands , god cannot . . god can give strength to his creature to performe what he commands , man cannot . . the more cleare and expresse the commandement is , the more comfortable to the creature , being hereby assured , the service hee performes is in the way of obedience , not unto his owne will , but to the will of his master . . may i not adde a third ? namely , that by the very equity of a naturall conscience , it is more fit to apportion unto gods service one day in a weeke , rather than one day in a moneth ; especially considering that originally time hath beene divided into weekes , and not into moneths , untill a long time after . in all which , i am content to appeale to the judgement of doctor prideaux himselfe . yet we have not done in this argument ; for in the fourth commandement , there is enjoyned , not onely the setting apart of some time in generall for gods service ; and the proportion of one day in seven in speciall , but also the particulating of a certaine day under this proportion ; and who seeth not , that so many different things ( though one in subordination to another ) being duly considered , it is no way fit to confound them , and to speake hand over head of the fourth commandement without distinctions ? now , as touching the particularity of the day , herein i confesse , wee are more to seeke by the light of nature , than for the speciall proportion of time due unto god ; yet consider , whether herein also we are not assisted in good measure by the light of nature , and that in certaine particulars . . as first the decent proportion of time being observed , it is nothing materiall in it selfe , as touching the advancement of the substance of gods service ; what day of the weeke it be performed under the duly specified proportion . for wee find by experience , that all masters stand for a proportion of service , which they expect from the hands of their servants ; the quantity of service being a very considerable matter in the judgement of all ; but whether a man worke the first houre of the day , and rest the second , or five houres in the morning , and rest the sixth ; or in what other difference soever , so the quantity and proportion of service for that day be performed , all masters rest satisfied . so for the service of the weeke , if it be sufficient to performe thus much service , as namely , a dayes service in a weeke , it matters not what day it be done , so the work be performed ; i say , it matters not , as touching the substance of the worke it selfe to be performed . . but though it matters not in this respect , on what day the service is performed ; yet it may matter much in another respect : for whereas we are all gods creatures , and consequently his servants ; and the service wee speake of concernes us all in generall , and that equally , and all wee are reasonable creatures , . first it seemes fit in reason , that there should be an uniformity : for , like as we converse together by commerce and trade in the workes of our calling on other dayes of the weeke ; so it seemes most fit we should walke together with god in the performance of his service , otherwise there would be a manifest breach of society . for suppose there be in such a towne as ours , seven times foure hundred persons ( for wee have almost . communicants ; one of the three parishes in reading hath as many ) if one . should keepe the first day of the weeke for their sabbath , another . the second day of the weeke , and so to divide the dayes of the weeke betweene them , here were a manifest breach of society both in thinges humane , and in things divine ; for every day in the weeke . would be excluded , from conversing with their brethren , in businesses temporall ; and all the rest from them whose day it is to rest unto god , in exercises spirituall , which all i presume by the very light of nature , would judge intolerable . and this order would have place not onely in particular townes among themselves , but with other also ; confidering that six dayes in the weeke wee have converse by commerce and trade , not with our neighbours onely , but with other townes also , farre and neere . againe , another inconvenience would arise , and that a miserable one , more dangerous than the former ; for hereupon a window will be opened unto dissention , each standing for his owne way , as the manner of man is ; and what could be expected but wretched confusion should follow hereupon ? lastly consider , should not the service of man prove more comfortable unto him , if god , as hee hath appointed him the proportion of time , so he would be pleased not to leave him to seeke of the particularity of the day under the forementioned proportion . . therefore , as it is fit there should be an uniformity , for the reasons given ; so for the maintenance of uniformity , no meanes sufficient , but gods owne prescribing of it , hereupon all just occasion of dissention will be cut off , confusion will be prevented , and the service of god , as every way , even in the very circumstance of time , according to his will , shall be the more cheerefully and comfortably performed . . thirdly , consider what d. lake writes in his theses de sabbato . thes . . gods will is understood often by his precept , but when we have not that , the practice doth guide the church : . this is a catholique rule , observeable in the institution of all sacred feasts , both divine and humane : . the worke of the day is the ground of hallowing the day , whether it be weekly , monethly , or yeerely , as particulars evidence in scripture and history : . no man can translate the workes , therefore no man can translate the day . this is an undoubted rule in theologie . now , suppose god had not commanded the observation of any one day in the weeke , but left it unto man to choose ; if withall hee should observe one day preferred before another in some notable worke ; what reason is there , why man should choose any other day rather than that ? . this discourse proceeds upon supposition of one day in seven , to be set apart for gods service ; and accordingly wee being upon the election of the day . now , consider the case of adam ; god having revealed unto him how many dayes he had spent in the creating of all things , and in what order hee created them , the last day of the six being the day wherein he created the beasts of the field , then man , and after placing him in paradise , and after experience of his wisedome appearing in the naming of the beasts brought before him , not finding an help meet for him , casting him in a sleepe , and taking a rib out of his side , thereof made a woman to be a help meet for him . the next day , which was the seventh , god resting from his worke , what day should man have preferred for gods service before this ; considering the proportion betweene gods rest from his works , and mans rest from his ; and that as this day was the first of gods rest , so it was the first of mans worke ; and the very heathens have counted it reasonable , à iove principium , to begin with god , especially there being no better meanes to take livery and seisin of the world made by god for the service of man , than by the service of god , man being made to this end , and accordingly after gods image , indued with an understanding heart to know him , and with rationall affections to feare and serve him . and that with the first , as caietan observeth , and that out of the judgement of reason , par est ut post accepta beneficia agnoscamus benefactorem quandoque uno statim : it is fit after benefits received , wee should acknowledge our creator sometimes , yea , forthwith : as wee reade the angels did ; as the booke of iob informes us , where wast thou when i laid the foundations of the earth ? declare , if thou hast understanding , who hath laid the measures thereof , if thou knowest ? or who hath stretched the line upon it . whereupon are the foundations thereof fastened ? or who laid the corner stone thereof . when the morning starres sang together , and all the sonnes of god shouted for joy . the summe of all is this : . it is generally confessed , and that by the very light of nature , that sometime , and that in a sufficient proportion , is to be set apart for gods service . . god being our great lord and master , it is most fit , by the very suggestion of nature , that god himselfe should set forth unto us his servants , both the proportion of time , according to which , and the particularity of the day wherein he will be served by us . . we judge that proportion which god hath designed , and the day also which he hath marked out to us in his word , to be most agreeable unto reason in the consideration of his works . and in all this i am very willing to remit my selfe to the judgement of doctor prideaux . the next reason here mentioned followeth ; can we conceive that this onely ceremoniall law crept in , we know not how , amongst the morall ? or that the prophet moses would have used such care in ordering the decalogue , onely to bring the church into greater troubles ? i answer , that some time should be set apart for gods service , was never accounted ceremoniall ; as touching the proportion of one day in seven dayes to be consecrated unto god , i never found any divine ancient or moderne busie his wits about devising any ceremoniality therein ; neither did i observe any ancient produced to acknowledge any ceremoniality therein ; but as it is fit wee should wait upon god for designing the proportion of time , ( in which respect divers count that positive ) so god having designed unto us the proportion of time , we are bold to say with azorius , that rationi maxime comsent aneum est , it is most agreeable to reason after six worke dayes to consecrate one unto god. as touching the particularity of the day , under the proportion of one in seven , there is to be considered , both rest and sanctification ; as for sanctification , i never read nor heard any man that constituted any ceremoniality in the sanctification of the day , but onely in the rest of the day ; yet all these are shuffled together , and usually men talke of the ceremoniality of the fourth commandement hand over-head without all distinction : now , it is true , the ancient fathers generally conceived a ceremoniality in the rest of the seventh day ; but what was signified by this ceremony , i no where find expressely , neither in master broad , nor in this discourse . other divines of these dayes , had rather call it positive ; but how ? surely in reference onely to the particular day , not to the rest of it , there being a morall rest necessarily required to the sanctification of it , namely , so farre forth in resting from our works , as they are avocamenta à sacris studiis & meditationibus , avocations from sacred studies and meditations , as calvin expresseth it , and i know none that differ from him herein . aquinas is of the same judgement ; but withall he confesseth , that the jewes observed the rest of this day for a mysterious signification sake , which is as much as to say , ceremonially ; in which respect it ought to be abrogated , when the body came that was signified thereby . so that this nothing hinders the morality of one day in seven , no nor the observation of any one particular day that gods word shall commend unto us for our sabbath , and that unalterable , save by that authority whereby it was introduced ; neither had moses any hand , that i know , in ordering the decalogue , it being first pronounced by the mouth of god , and afterwards written in tables by the finger of god. nor did the designing of a day expose the church to any trouble , much lesse the designing the proportion of time ; it being most requisite , the law-maker should designe each of these for the preventing of trouble ; and each being thus designed , we find the designation of them to be most agreeable unto reason . if torniellus thought it hardly credible that enosh should appart himselfe from the sonnes of cain to call upon the name of the lord , without some certaine and appointed time for that performance . i doe not thinke that doctor prideaux conceaves it credible , that any wise man would thinke if fit that the servant , and not rather the master should apportion out that service which is due unto his lord and master ; or that it is more fit the servant should have the designation of the particular time rather then the master , the former reasons duly considered . or is there any reason why calvin should have so little authority , when hee discourseth in reason for the originall institution of the sabbath , as from the creation ; and so great authority when hee speakes upon his bare word against the morality of one day in seven ( as some thinke ) septenarium numerum non ita moror , ut ejus servituti quicquam astringerem . it is an easy matter to say they conclude nothing ; though i may justly wonder any reasonable man should say so of the argument drawne from those words gen. . . therefore god blessed the seventh day , and sanctifyed it ; the author alleadging no other exception against it , but the interpretation of tostatus , namely , that it is delivered by way of anticipation . for this is as good as to confesse , that to blesse and sanctify the seventh day , is all one as if hee had said that god commanded it to be sanctified . onely they will not have it understood of that time , when the lord rested from the works of creation . so that the meaning of moses must be this , in the seventh day god ended the works which he had made , and the seventh day god rested from all the workes which he had made , and because god rested on that seventh day from all the works that he had made , therefore he commanded , not then that , that day from thence forward ; but . yeares after , that men should consecrate that day to divine service . now in disputing against the unreasonablenesse of this interpretation given by tostatus , i am very willing to make doctor prideaux my judge , and ( as it were ) under his moderation to proceed in this . and here i purpose not to revive the disputations of walaeus , and rivetus against tostatus his anticipation ; but onely to content my selfe with the ground layd by doctor lake bishop of bath and wells , in his thesis of the sabbath , thes . . the worke of the day is the ground of hallowing the day , whether it be weekly , monthly or yearely , as particulars evince in scripture and history . i make bold to lay this for my ground in this place , because it is apparant that god made his worke on the seventh day , the ground of hallowing that day , namely , because it was the day of gods rest , therfore to make it the day of mens rest , for the sanctifying of it unto the lord. now i pray consider is it reasonable , that because such or such a worke hath beene done in such a day , provoking us to keepe it a festivall day unto the lord , therefore it becomes us accordingly to sanctify it , but when ? not that day nor the same day senight , nor throughout the . weekes of that yeare , nor any of the . weekes the next yeare ; no nor for the space of a yeares , or two thousand : but after the expiration of yeares and more , then and not till then to sanctify that day , because on that day of the weeke the lord rested from the worke of creation , yeares before ? why might not the wisdome of our parliament have imitated god , and in memory of our deliverance from the gunpowder treason , on the . of november , ordeined that day , should bee kept festivall , so far forth as in the publique congregation to make a solemne , and thankfull commemoration of that wonderfull deliverance , to begin forsooth a thousand or two thousand yeares after . so the jewes observed yearely the feast of purim , in remembrance of gods mercifull deliverance of them , from the conspiracy of haman , but when did they ordaine this feast to begin ? not till a thousand yeares after , had they done so , who would not have said , that their wisdome herein had exceeded all humane discretion ? or to avoid the like unreasonablenesse on their side , well they say that the case is not alike ; for as much as the fresh remembrance of the creation , and of gods resting on the seventh day was sufficient unto them , both for the maintaining of the division of time into weekes or seven dayes ; and of sanctifying each seventh unto the lord ; but when the memory hereof began to be obliterated , to wit , about some yeares after the flood , then it was fit the lord should revive the observation of this day , by a particular commandement ? but herby they shall make the fourth commandement not only morall , but also more naturall then they are aware . though i willingly confesse they might well conceave that after some or yeares , men might grow weary of observing the seventh day , the day of gods rest from the worke of creation , because by experience we finde that after some or yeares , christians seem to grow weary of keeping holy the lords day , the day whereon the lord christ rose from the grave , & so rested from his worke of redemption . but as not long after yeares the flood came to set an end to the world by water ; so it may be after yeares of the gospell , there are but as few yeares to the comming of christ , to set an end unto this world by fire : certainely , as often as some festivall day , is grounded upon some singular worke of god done , on that day ( which doctor lake proposeth as a generall and undoubted rule , alwayes to hold concerning festivalls ) no time more fit for the observation of such a day , then when the memory of the worke is fresh ; then is a man like to be more devout , more chearefull in gods service , more thankefull unto him for his great goodnesse , like as the angells immediatly upon their creation praised god iob. . . when the starres of the morning praised me , and all the children of god rejoyced , which in cornelius his language was to observe the sabbath . now give mee leave to enlarge this by proportion . as there are sabbaths of rejoycing , so there are sabbaths of mourning . and the expiatiō day commanded unto the jewes , was an annuall feast , to inure them to this holy exercise , not onely once a yeare , but oftner , as god should minister occasion : now this day is called by the lord also a sabbath , levit. . . and doctor andrewes in his paterne of catecheticall doctrine , handles the duties of such a day , in his doctrine of the sabbath . and it is well knowne that dayes of wrath have their course , and shall have their course , as long as this world lasteth as well as dayes of mercy : and wee have cause to blesse god that hee hath inclined his majesties heart to take notice of such dayes of wrath ; and accordingly by proclamation , to command a generall humiliation throughout the land , divers and sundry times . so wee reade that the jewes observed a fast on the first moneth , ( besides the fast of the seventh which god commanded ) as wee reade zach. . . . and it was observed on the tenth day of that moneth ; that being the day whereon nebuchadnezzar burnt the house of the lord , as wee reade , ier. . , . now thus far had they observed the yeares of their captivity zach. . . they did not put off the observation of it till a thousand yeares after ; it being most fit , then especially to mourne , when god calleth us thereunto , and not to put it off when hee calleth us thereunto ; the lord sore complayning of such courses , and pronouncing an heavy judgement upon offenders in this kinde , esay . , , . now like as it becomes us to mourne , when first god calleth us thereunto , so it becommeth us to rejoyce in keeping a festivall unto him , when hee calleth us thereunto ; lest otherwise it prove out of season , when it is begun a long time after , and utterly neglected upon the fresh memory thereof . wee reade that when the ilienses , inhabitants of ilium called anciently by the name of troy , sent an embassage to tiberius , to condole the death of his father augustus ; hee considering the unseasonablenesse thereof , it being a long time after his death ; requited them accordingly saying , that hee was sorry for their heavinesse also , having lost so renowned a knight as hector was , to wit , above a thousand years before , in the warres of troy. surely when in the fourth commandement , and in the reason given it is sayd ; for in six dayes the lord made heaven and earth , the sea and all that in them is , and rested the seventh day ; therefore the lord blessed the seventh day , and sanctified it , it stands with far better reason to conceave the meaning hereof , in reference to time past , thus ; therefore the lord commanded the sanctification of it yeares before ; then to understand moses words , gen. . . therefore the lord blessed the seventh day , and sanctified it in reference to the time to come thus , therefore the lord commanded that seventh day to be sanctified yeares after . and observe i pray the forme of words in the fourth commandement , when it is sayd , therefore the lord blessed the sabbath day , and sanctified it , not of the time present that hee now doth blesse it , and sanctify it , but of the time past , therefore hee did blesse it , and sanctifie it ; and when i pray but immediately from the creation , that very day whereon hee first rested , and consequently that very day , he commanded the seventh day to be sanctified ; for to sanctifie the day is to command the sanctification of it , as is confessed ; otherwise there were no place to plead anticipation . and that the phrase of speech must signifie gods command for the sanctification of it , i have already proved . as for the fathers affirming that the ancient patriarches did not observe the sabbath , albeit their authority is of no force to countervaile so manifest evidence both of scripture it selfe ; and of the reason drawne from the division of time into weekes , even from the creation , and so continued unto the jewes in the very dayes of moses . yet i may be bold to say , we have better authority from the ancients for justifying of our cause than our adversaries have for theirs . walaeus hath represented chrysostome , theophilus , antiochenus , austin , theodor . maintaining that the justification of the sabbath hath beene from the creation : to these rivetus addes tertullian as of the same mind , howsoever alleged on the adversaries part . and he also acknowledgeth the jewes to be of the same opinion : beda is alleged indeed by perenius as on the part of tostatus , but no such thing appeares in his hexameron , but rather expressely the contrary ( his words being these of the sabbath , semper celebrari solebat ) as i have shewed in my answer to the preface ; sect. . where also are represented the testimonies of athanasius and epiphanius , as maintaining the institution of the sabbath to have beene from the creation ; which also hath beene shewed to have beene the opinion of philo and iosephus , and divers of the jewish rabbins , and of the author of the chaldee-paraphrase upon the psalms , and of divers others . againe , concerning the passages alleged out of some fathers to the contrary ; not onely hospinian answereth , that those proceed of the rigorous observation of the sabbath ; but iacobus salianus a papist , in particular thus interpreteth tentullian ; and tertullian must be in some such sense understood , as namely , either of observation of other sabbaths in use among the jewes , or of the rigorous observation of the jewish sabbath , or of the jewish manner in observing it by particular sacrifices appointed for that day ; for as much as he clearely professeth , that the sabbath day was à primordio sanctus , as rivetus sheweth , and that the other fathers ( which are but foure ) truly alleged , are to be interpreted by some such manner , i have endeavoured to evince by divers reasons in my answer to the preface . and though some are willing to admit that of torniellus , that in the accomplishment of the creation , the angels did observe the sabbath , provided he recompence them in this particular now in question , and adde that the observance of it here upon the earth was not till many ages after . yet this naked authority being little worth , his reason is so weake in the former , that we have cause to suspect it will not prove any thing stronger in the latter ; though i should have beene content to afford it due consideration had it been proposed : as for the angels singing and shouting for joy , this was performed , as torritallus acknowledgeth , the day wherein the foundation of the earth was laid , which undoubtedly could not be after the first day of the creation . for if the foundation of the earth was not laid then , when the lord said , that it was without forme and voyd , and the waters covered it , i cannot devise when it should be ; it is granted that it may be probably conjectured , that the sanctification of the sabbath was before the law , as concurring herein with calvin , but that calvin saith that no more , is not proved , neither is that passage exhibited wherein calvin should deliver his mind so coldly thereof ; but calvin in his harmony upon the foure bookes of moses , and on the fourth precept , is expresse , that diem septimū sibi sumpsit deus ac consecravit completa mundi creatione , that god assumed and consecrated the seventh day unto himselfe upon the finishing of the worlds creation . and it is enough for us , that then it was instituted ; and hereupon let every sober reader judge , whether it be not more then probable , that the holy patriarches at least observed it . neither doe we affect that any man should rest satisfied with our conjectures ; but let our reasons be considered , and the plaine text of scripture professing that because god rested the seventh day , therefore hee blessed the seventh day and sanctified it ; and let them yeeld thereunto no more in this particular , then whereof it doth convince a man in conscience . yet who those late writers be who are so unsatisfied in this point , i know not well , i verily thinke they are very few protestants . gomarus ( as i remember ) allegeth but two , vatablus and musculus , whereas walaus and rivetus between them , have alleged no lesse than thirty maintaining the contrary . as for the papists , we shall take notice of them in the next section . it is confessed that this proofe is good , god blessed the seventh day , and sanctified it ; therefore he commanded it to be kept holy by his people . the sanctifying of the day in the true notion thereof being nothing but gods commanding man to sanctifie it , which yet if any man deny , i appeale to my former argument , delivered in the former section , for the justifying thereof . onely it is said that therence it followeth not that then or at that time , to wit , the very day whereon god rested , he commanded it to be kept holy by his people . now this exception also i have remooved in the former . section . and it is very strange we should be to seeke of the time in reference whereunto this is delivered ; most of all , if spoken onely in reference to yeares after , and not the least intimation of so strange an anticipation beyond all example , as walaeus and rivetus have proved . when abulensis saith that moses spake this by anticipation rather to shew the equity of the commandement then the originall ; if the booke of genesis were written before the commandement was given on mount sina , this interpretation must suppose that the lord had already revealed to moses what hee would doe on mount sina ; and what ground is produced for the building of so much as any conjecture hereof thereupon ? and what wise man would expect that any man should be satisfied herewith ? doth it not concerne them who maintaine this affirmative to make it good by texts of scripture ? if after the commandements were delivered on mount sina ; what neede of representing the equity thereof , seeing the equity , and that in this very way , is expressed in the commandement it selfe , and that in such manner as to manifest evidently that god did not now begin to command this , but that hee commanded it of old , even from the creation , as already i have disputed and proved . and though abulensis were of this opinion , yet catarinus was not ; and though pererius the jesuite tooke part with tostatus , yet rivetus hath shewed that cornelius de lapide , emmanuel sa. ribera , all jesuites do not , but with catarinus rather , or that steuchus , eugubinus , genebrard , and iacobus salianus concurre with them , against the opinion of tostatus , gomarus acknowledgeth marius also to be of the same minde , all papists ; and let mee adde unto these all the remists , as appeares in their notes upon apoc. . . enosh might call upon the lord , and abraham offer sacrifice , without relation to a set , and appointed time , oftner and seldomer as they had occasion . it was in the former section signified to be torniellus his reason which here is answered ; now torniellus was of a contrary opinion to us in this particular , yet hee confesseth that it seemed hardly credible ; neither doth the doctor deny it , onely hee saith that enosh might so doe ; hee doth not say hee did ; yet undoubtedly many things are done that are hardly credible should be done , much more might bee done , though indeed they are not ; yet this is none of our arguments ; but such as it is , let us not extenuate it , but take it aright as it deserves to be taken . torniellus supposeth that enosh did apart himselfe from the sonnes of cain ; now enosh was not alone in this , for the text saith , then began men to call upon the name of the lord , not enosh alone . now in separation , they that separate from the same company in an holy manner have reason to congregate themselves ; the same holinesse is as powerfully effectuall to the one as to the other ; and they are called the sonnes of god , in distinction from the sonnes , and daughtes of men , gen. . . though then the very sonnes of god began to degenerate . and that these meetings of many should be without a set , and appointed time , i cannot devise any colour of probability . . for that they could not all meete in one congregation . . that meeting in diverse , the children of god should desire that at one time their meeting might be , the prayers of many concurring in the same faith , and joyning together doe besiege gods eares , and worke an holy violence upon him . . otherwise , there would be a breach of society and mutuall commerce , that being an holy day in one place or countrey which was not in another . . being divided farre off it would be most difficult to make new appointments . . little likelihood of agreement herein if left unto themselves , without some divine direction and appointment . but to returne , the next portion of the discourse is this . and as for the not falling of the manna on the sabbath day , this rather was a preparation to the commandement , then any promulgation of it . but suppose it had beene a promulgation of it , what could that hinder the discourse of iacobs not neglecting labans flocke upon conscience of the sabbath , which was long before the children of israells going downe into egypt ; whereas manna fell not untill their departing out of egypt , and comming into the wildernesse , which was diverse hundreds of yeeres after . but yet the ordering of the manna in the falling of it six dayes , and not the seventh ; doth evidently argue that this seventh standing in just correspondency to the seventh day from the creation , ( as appeares by the story following ) the dividing of time into weekes , and septenaries from the creation , was exactly observed from the creation all along untill that time : and no lesse evidently doth it manifest , that the sabbath day was observed before the law given on mount sinai ; and consequently either by light of nature directing them to the day of the weeke whereon god rested ; or by commandement , and commandement wee finde none before that on mount sinai , unlesse that in gen. . . goe for a commandement from the beginning . the first mention wee reade of the sabbath is that exod. . . where moses saith , this is that which the lord hath sayd , to morrow is the rest of the holy sabbath unto the lord ; and let every one judge whether there bee any forme of a commandement in this , and whether hee doth not speake unto them of a sabbath as of a thing formerly well knowne unto them , and v. . to day is the sabbath unto the lord ; to day yee shall not find it in the feild . this is not spoken as if the condition of a sabbath were any new thing unto them . but let us see whether there be any great strength in that which followeth . put the case that iacob on the sabbath had neglected labans flook , and that the israelites under pharaoh had not made up their tale of brickes , neither had he escaped a chiding , nor they the insolent fury of their taskmasters . and now according to the principles of these sabbatarians , what would you counsaile them to doe ? did they observe the sabbath ? they were sure of punishment from man , did they neglect it , they were sure of vengeance from the lord , unto such streights are they reduced , who would impose the sabbath as a perpetuall law of nature . as for the first of these , wee cannot be ignorant , that both flockes of sheepe , and heads of greater cattell were looked unto in the time of the most rigorous observation of the sabbath . our saviour observes the jewes practise ( notwithstanding all their rigour this way ) was to unloose their oxe , and leade him to watering : neither was laban so rigorous a lord to iacob being from the first his unckle , and afterwards his father in law , and one that had as good meanes to know the story of the creation as jacob , and how that the lord from the beginning blessedthe seaventh day , and sanctified it ; afterwards iacobs posterity met with taske-masters in egypt . and if the aegyptians had made conscience of setting some time apart for the service of god , according to the suggestion of that light which is confessed to extend so farre by nature , how improbable is it they would deny this unto their servants ? the kings of persia did not use them so hard , but promoted their sacrifices that they might pray for the king , and the kings children ; traian made a law that the jewes should not be molested on their sabbath . the turkes at this day give liberty unto christians for the free exercise of their religion . and why should wee thinke the aegyptians more rigorous to the israelites then the babylonians were to the iewes ? or if alike ; why may not a man conclude as well of the iewes in babylon , as of the israelites in egypt that if they did observe the sabbath they were sure of punishment from man , if they did neglect it , they were sure of vengeance from god. the canon of laodicea enjoyning the celebration of the lords day hath this caution , si possint ; which is thought to be spoken in reference to servants under the tyranny of heathen masters . and if the observation of the sabbath may give way to the exercise of charity towards others , and of mercy towards beasts , may it not much more to the exercise of mercy towards our owne bodies ? yet what if all this were granted ? who seeth not that if there be any strength in this argument they may by as good reason dispute against the profession of christianity under persecuting tyrants . for if they doe professe christianity under such ; they are sure of punishment from man ; if not , they are sure of vengeance from god. so that to no such straights are wee put as is devised , like as the state of the question obtruded upon us is devised also , but that i have formerly cleered , and shewed that wee are to distinguish . . of time in generall to be set apart for gods service . . of the proportion of time in speciall . . of the day under that proportion of time in particular . and how farre the light of nature doth — direct us in all these . that the sanctification of the seventh day as commanded from the beginning unto man , i have already proved in the former section , and also that reason justifieth this drawne from the division of time into weekes , as which had its course from the beginning of the world ; and how authority both ancient , and moderne doth countenance this way of ours farre more then the contrary . and manasses ben israel one of the ancient wise doctors of the jewes observes , that when the jewes are bid to remember that they were servants in egypt , this is as if it had beene sayd , remember how that in egypt , where thou servedst , thou wast constrayned to worke even upon the sabbath day . in exod. quaest . . upon the lords blessing the seventh day and sanctifying it from the beginning of the world , and upon the fourth commandement is founded our observation of the sabbath ; as chrysostome hath professed ; that god hath manifested from the beginning that one day in the circle of the weeke ought to be set apart for a spirituall rest . all confesse that there is a difference betweene . . time in generall to be set apart for gods service . . and the proportion of that time . . and the particularity of the day in that proportion . the first is generally receaved to be morall , the other two some had rather call positive , then ceremoniall , because they conceave it to have beene instituted in paradise before the fall , when there was no neede of any ceremony . they who do most judiciously discourse of ceremony in the fourth commandement , doe not call it ceremoniall hand over head , but with reference to the rest of the day . and herein the ceremoniality they apply to the rest on the seventh day . as for the ceremoniality to be found in the proportion of time indefinitely considered , as in one day of seaven , i never read nor heard , till now . yet wherein this ceremoniality doth consist , i meane the thing signified thereby is not explicated at all , neither in respect of the proportion of time , as of one day in seven , nor in reference to the particular day . yet the jewes rest on the seventh day , is generally conceaved to prefigure christs rest in the grave that day full and whole , and onely that day . and as doctor andrewes bishop of winchester in his starre chamber speech professeth , that it hath ever been the churches doctrine that christ made an end of all sabbaths by his sabbath in the grave . that sabbath was the last of them . so austin de gen. ad lit . l. . c. . beda in hexameron on genesis , aquin. . . q. . art . . piscat . on luc. . and albeit the rest from workes may have a ceremoniall signification of a rest from sinne in the way of grace , as , ezech. . . and a rest both from sin , and sorrow ; ( which is also a speciall worke of ours through sin , ier. . . hast thou not procured this unto thy selfe because thou hast forsaken the lord. ) and that in the way of glory , hebr. . yet this is no such ceremony as to be abolished upon the fulfilling of the thing signified ; for even the jewes under the law had their rest from sinne ( in the way of grace ) as wee christians under the gospell , yet neverthelesse observed the sabbath , and that glorious rest which shall not be accomplished till the end of the world , is commonly called an eternall sabbath . and undoubtedly that is to be accompted as a rest morall whereunto the sanctification of the day calleth us , namely to rest from all workes , as they are avocations from sacred studies , and meditations . but doth abulensis accompt the rest of one day in seven ceremoniall , and not morall ? doctor willet relates him as of an other opinion , and distinguishing thus . there are some things which are simply morall , and some things simply ceremoniall ; and some things of a mixt kinde , as being partly morall , partly ceremoniall . simply morall are those things which are grounded on the judgement of naturall reason , as when naturall reason doth dictate that some time is to be set apart for gods service ; but precisely to appoint the seventh day more then any day of the weeke , is simply ceremoniall , quia non habet fundamentum à ratione , sed à voluntate condentis legem ; because it is not groundedon reason , but on the will of the law-maker . but to appoint one day of seven , and that day wholy for the space of . houres to consecrate to gods service , as therein to abstaine from all kinds of worke , these things are not purely or simply ceremoniall , but partly morall as grounded on the judgement of reason , though not totally and wholy . for the first , if above one day in the weeke should be kept perpetually holy , gravamen esset laborantibus toties vacare ; it were a grievance to labourers to rest from worke so oft ( his meaning is in this case , they could not sufficiently provide for themselves , and their families , as touching the maintenance of this life temporall ) and if but one day in a fortnight or a month should be appointed , oblivisceremur dei per desuetudinem cultus ipsius . we should forget god through not accustoming our selves sufficiently to his service . therefore it stands with reason that one day in seven should be celebrated to the lord. this surely is not to deny the proportion of one day in seven to be consecrated unto the lord , to be morall ; but to confirme it rather . neither doe i finde that aquinas resolves it so , as here it is pretended ; that which hee sayth to be ceremoniall , is applied by him onely to the particular day of the weeke . indeed hee doth say that the proportion of one day in seven to be consecrated to the lord , is morall , neither doth hee deny it ; onely hee sayth , it is morall that some time should be set apart for gods service . and it may be under this he comprehends the proportion of one day in seven , as zanchy doth . for albeit hee treads in aquinas steps when hee sayth , morale est quatenus natura docet & pietas postulat , ut aliquis dies destinetur quieti , ab operibus servilibus , quo divino cultui vacare possit ecclesiá ; ceremoniale est quatenus septimus dies fuit praescriptus , & non alius . it is morall to have a day destinate to rest from servile workes so to be free for gods service . it is ceremoniall , that the seventh day , and no other is prescribed for this : yet a little before hee manifesteth that by one day to be set apart , for this he meanes one day in seven , when he thus sayth . morale est mandatum , quatenus praecipit ut è septem diebus unum consecremus cultui divino — & proinde quatenus tale mandatum est nunquam fuit abrogatum nec abrogari potest . the commandement is morall as it commands us to consecrate one day in seven unto divine service . and so doth dominicus bannes . q. . art . . & bellarmine de cultu sanctorum lib. . cap. . and if no other be the opinion of aquinas , if the schoolmen of what sect soever say the same ; it followeth that they differ no more from us then aquinas did ; it may be they will be found to agree with us . for i doe not thinke any schooleman , being put to it will deny but that by the very light of nature , not onely sometime , but a sufficient proportion of time must be set apart for gods service . and albeit had we beene left unto our selves without any indication of this proportion from god , wee might well have beene to seeke in the setting forth of this convenient proportion . yet considering how god hath gone before us making the world in six daies , and resting the seventh , and considering thereupon the division of time into septenaries of dayes , reason i should thinke with tostatus , doth dictate that the proportion of one day in seven was more convenient then any other . or if this were not sufficient for our direction herein ; yet when god hath manifested unto us both after the creation , and in the fourth commandement what proportion of time hee likes best for this ( as it is in reason fit that the master , especially such a master should prescribe what proportion of time shall be set apart for his service ) then with chrysostome wee have cause by the very light of nature undoubtedly to conclude ; that if in the beginning , and under the law god required one day in seven to be consecrated to his service ; wee surely cannot allow unto him a worse proportion under the gospell . and iacobus de valentia advers . judae . q. . praeceptum de sabbato celebrando est partim morale propter primam conditionem . this first condition in respect whereof he sayth it is morall , hee professeth to be two fold . in regard of the rest . . in regard of the sanctification of it , then hee proves it saying , probatur , nam primo sabbatum fuit praeceptum ad requiem hominis , & sanctificationem dei , ut homo cessaret ab omni negotio mundano , ut facilius posset deo servire & latriam exhibere . then comming to specifie the proportion of time to be allowed hereunto , oportet ( saith hee ) ut aliqua dies in septimana ad hujusmodi sanctificationem & latriam sit deo dedicata . et ut sic hoc praeceptum est stabile & aeternum , ut patebit . one day in the weeke must be dedicated unto god for this sanctification and worship , and thus the precept is stable and everlasting as it shall appeare . in like manner stella upon luke . in the sanctification of the sabbath there was something morall , and something ceremoniall . it is morall to observe one day in the weeke ; but that it should be this day or that day , this is ceremoniall . adde to these bellarmine de cultu sanctorum lib. . cap. . ius divinum requirebat , ut unus dies hebdomadae dioaretur cultui divino . thus we see these are directly for us ; aquinas and the schoolemen are not directly against us , ( as hitherto it hath appeared , ) no more then zanchy , who yet is directly for us , as hath beene shewed . by the way , it doth not follow from any evidence , that either these or tostatus have given , that the assigning of one day above another was ceremoniall , taking this word ( ceremoniall ) in proper speech : for . it may be accompted positive . . what have wee to doe with ceremonialls ( in proper speech ) now under the gospell , who yet doe still observe one day in seven . . nay why may not that also justly be accompted morall , if god hath marked out that day wee celebrate by some notable worke , to be consecrated to the lord , above others ? especially according to bishop lake his grounds , namely that the worke of the day is the ground of hallowing the day : for proofe whereof hee appeales to the institution of all feasts both humane and divine . in this case , i should thinke there is no colour for suspition of any judaisme ; who those fathers are , who have pronounced ( as here it is said ) the fourth commandement to be a ceremony , a shadow , and a figure only , here it is not mentioned , but delivered at large , but i finde that isychrius rejects from the decalogue this precept for the observation of the sabbath , esteeming it to be only ceremoniall , opposed here in by dominicus bannes ; sed profecto fallitur quoth bannes : for the precept is morall as touching the substance of the praecept , to wit , that there be a certaine time wherein a man ought to rest unto god , although the determination of such a time be not designed : but heretofore the seventh day was designed by a divine praecept positive ; in the law of grace , the day of the lords resurrection ; so that amongst the people of god , one day in the weeke hath been determined for divine service . as for our divines , the most generall opinion amongst them is , that the observation of one day in seven is of perpetuall observation . for albeit brentius upon leviticus affirmes , that the church may in these dayes observe but one day in . if they will. yet not onely gomarus , and rivet professe that under the gospell wee must allow a better proportion of time for gods service , rather then a worse , in reference to that which was allowed under the law : but luther tom . . fol. . professeth that ad minimum unus dies aliquis per hebdomadam , is to be chosen for gods worship , and baldwin in his cases of conscience . . c. . cas . . touching feasts . it is morall ( saith hee ) to sanctifie one day in seven . master hooker confesseth as much in his ecclesiasticall policy . and if calvin hath a way by himselfe in this ; there is no reason hee should be introduced to affront the most generall current of our owne divines , mustered up by walaeus as a cloud of witnesses , standing for the morality of one day in seven . yet walaeus hath cleared also calvin in this point , and that in reference to more pregnant passages then are produced here ; where nothing is delivered in opposition thereunto ; the last tends to the confirmation of it . for if it be reasonable that one day in seven should be allowed for the ease , and recreation of servants ; what day shall be their sabbath , if not the day of rest ? and if this be most reasonable , i hope in the second place it will be judged most unreasonable that there should be one sabbath for the master , and another for the servants : undoubtedly , now god hath gone before us in allotting this proportion of time for his service ; wee may be bold to say with azorius ( and that incorrespondency to tostatus his discourse ) that rationi maximè consentaneum est after six worke dayes to consecrate one unto divine service . and seeing god hath required such a proportion of time for his service under the law : by the very light of nature it appeares to be most unreasonable wee should allow him a worse proportion under the gospell , and calvin professeth that nobis cum veteri populo quoad hanc partem communis est sabbati necessitas . we have as much neede of a sabbath as ever the jewes had . as touching the three particulars wherein tostatus is vouched to affirme the fourth commandement to bee an unstable , and alterable ceremony . first i have not hitherto found , that tostatus confoundeth the proportion of one day in seven , with the particular day under this proportion ; as if these were equally ceremoniall . the rest on the seventh day in the judgement of the ancients prefigured the rest of christ ( that day ) in his grave , and in that respect was accompted by them ceremoniall . but as for the proportion of one day in seven , never yet did i meete with any who set his wits on worke to devise any thing in christ to be prefigured thereby , that so it also might be accompted ceremoniall . yet i nothing doubt but this proportion is alterable by that power whereby it was prescribed , but not by any inferiour power ; and so it is accompted by jacobus de valentia , stabile & aeternum , stable and everlasting ; and most unreasonable that wee should not be bound to allow as good a proportion of service unto god under the gospell , as the jewes were bound to allow him under the law. the rest of the seventh day being ceremoniall , wee hold not onely with tostatus that it is alterable , but with stella that it must be altered ; and i hope the word it selfe affords evidence enough for this . it is true , the fourth commandement in the very front commands the sanctifying the sabbath not the seventh day , but the sabbath : and in like maner it ends with professing that the lord blessed the sabbath day ( not the seventh ) & sanctified it . but when the question is made what sabbath ? i should rather answer a rest from all servile works , then as here it is answered , the seventh day . for undoubtedly god doth not therein command us to rest the seventh day in correspondency to the seventh day from the creation , there is commanded one day in seven , and a seventh after six dayes of worke . but wee must leave it unto god as to prescribe unto us , the master to his servants , the proportion of time to be set apart for his service , so the particularity of the day also under the specified proportion ; least otherwise there might be as many different opinions hereabouts , and courses according thereunto amongst the people of god , as there be dayes in the weeke . now god did appoint the seventh day of the weeke unto the jewes for their sabbath ; but the first day of the weeke , hee hath appointed unto us for our sabbath ; still observing six dayes worke before , and a seventh of rest unto god , after . and thus zanchy a learned and judicious divine interpreteth the fourth commandement in . praecept . p. . col. . stat sententia non sine causa factum esse , ut in substantia praecepti dictum non sit , memento ut diem septimum , sed ut diem sabbati . i. quietis sanctifices . hac enim ratione nos quoque praeceptum hoc servamus , dum sanctificamus diem dominicum , quia hic quietis dies nobis est , sicut judaeis fuit septimus . i am still of opinion , that not without cause it is so ordered , that in the substance of the precept it is not sayd , remember the seventh day , but remember the sabbath day , that is , the day of rest to sanctifie it . for by this meanes , wee also keepe this precept in sanctifying the lords day . so that this is not the opinion of doctor bownde onely , and of master perkins , but of zanchy also , and iacobus de valentia advers . iudaeos qu. . conclus . . christian religion celebrates a true morall sabbath on the lords day , as touching the time , in as much as it celebrates it on the day , whereon it ought to be celebrated , and concludes , so the precept of the sabbath as it is morall remaines in the new time celebrated on the lords day . so dominicus bannes formerly alleaged distinguisheth the substance of the praecept , from the particular determination of the day ; and addes , that by a positive precept the seventh day was designed unto the iewes ; but afterwards under the law of grace was designed the day of the lords resurrection , so that alwayes to gods faithfull people was designed one day in the weeke , for divine service . whereas other festivities ( sayth hee ) are in course by the institution of the church . and doctor andreues also sheweth out of math. . . that there must needs be a sabbath after christs death , and addes , that those which were ceremonies were abrogated : but those which were not ceremonies were changed ; as the ministery from the levites to be chosen throughout the world. so here the day changed from the day of the jewes to the lords day , revel . . . and accordingly interpreteth the fourth commandement as belonging unto us christians as bound to observe the sabbath . in our judgment by a reverend esteeming of it , not as a day appointed by man. . in our use set downe , esay . . not following our owne will , nor doing our owne workes . hereupon a question is proposed thus . but is not the sabbath a ceremony , and so abrogated by christ ? and the answer is this , do as christ did in the case of divorce , looke whether it were so from the beginning ; now the beginning of the sabbath was in paradise before there was any sin , and so before there needed any saviour , and if they say it prefigured the rest we shall have from our sins in christ , we grant it , and therefore the day is changed , but no ceremony proved . the practise of piety is a booke dedicated unto his majesty that now is , when hee was prince carles in the yeere . which is now . yeeres agoe , came forth the th edition of it ; wee have heard it highly commended by king iames , and that it commended the author of the dedication to a bishoprick . the author of this treatise , is large upon the sabbath , and concurres with us in every particular wherein wee are by the prefacer to this translation opposed . amongst other particulars this is one , that hee interpreteth the fourth commandement as zanchy doth , saying , the commandement doth not say . remember to keepe holy the seventh day next following the sixt day of the creation or this or that seventh day : but indefinitely , remember that thou keepe holy a sabbath day , and that our lord iesus having authority as lord over the sabbath , had likewise far greater reason to translate the sabbath day , from the iewish seventh unto the seventh day whereon christians doe keepe their sabbath ; which also hee proves by diverse reasons . and the booke of homilies whereunto all our ministers are required to subscribe , professeth that wee christians are still bound to the observation of the sabbath , and that the sunday is now our sabbath . so then as the jewes were tied to the observation of the sabbath on the day prescribed too them , so are wee christians tied to the observation of the sabbath too , but on the day prescribed unto us ; should wee observe the same day with the jewes , wee should fall justly under austins censure , that every such one carnaliter sapit . and the same austin professeth that doctores ecclesiae decreverunt omnem gloriam iudaici sabbati in illam transferre . the doctors of the church have decreed to transferre all the glory of the jewes sabbath unto the lords day . so that the censure following in these words . they therefore are but idly busied , who would so farre enlarge the sabbath or seventh day in this commandement , as to include the lords day in it , must light not upon us onely , but upon other greater divines , yea and upon the church of england also ; but our comfort is , that wee finde it very weakly grounded . as for the institution of the lords day , i never reade nor heard any that grounded it upon the fourth commandement otherwise , then by proportion . that commandement containes two things . the sanctification of the sabbath . . a designing of the time when ; both as touching the proportion of time , to wit of one day in seven ; and as touching the particularity of the day under the forementioned proportion . for in commanding a seventh , it commands one day in seven , the former inferring the latter , as well as it doth inferre the setting of some time in generall a part for gods service , which not one ( that i know ) denies to bee the substance of this commandement . now as the lord designed , what should bee their sabbath day unto the jewes ; so hath hee designed what shall bee the sabbath day to us christians . this designation made to us we do not derive from the fourth commandement ; but this day being by the word of god designed unto us , still holding up the same proportion of time : the rest of this day and the sanctification thereof , this and this alone doe we derive from the fourth commandement , and also , that undoubtedly we christians ought not to allow unto god a worse proportion of time for his service , then did the jewes : and the proportion is apparant betweene the lord the creators rest , and the lord the redeemers rest . and our rest on the day of our lord the creators rest , being abolished as a type of christs rest in the grave ; what is more convenient to come in the place thereof then our rest on that day , which is the lord our redeemers rest . as touching the passage here alleaged out of calvin , i am sorry to observe the common errour of others committed here also ; by dismembring calvins sentence , leaving out one halfe of it , making him to deliver that absolutely , which hee utters onely conditionally . and the other halfe of the first sentence here mentioned doth manifest as much , namely that calvin speakes only against them , who think themselves obliged to the observation of one day in . for some mysterious significations sake ; and accordingly wallaeus sheweth that he opposeth none but papists , whose course is to observe festivall dayes for some mystery sake , whereof hee gives good evidence by a passage which he allegeth out of bellarmine , all which i have formerly represented more at large , in my answer to the preface sect. . i come to the fourth section of the author ; that some doe urge the words of this commandement , so farre till they draw blood insteed of comfort , are but words : nothing of this kind hath beene hitherto made good so much as in the least colour of probabilitie : and who upon due observing of the fourth commandement may not well be brought to admire the wisedome of god , that as hee hath placed it in the morall law , which concerneth all times and persons ; so he hath ordered it after such a manner ; that howsoever the day should be altered , yet the proportion of time still to be kept ; and a sabbath still to bee of force , whether on the seventh day which was the sabbath day unto the jewes , or the lords day which should be our christian sabbath ; thereon to rest unto god and to sanctifie that day unto his service ; we make no doubt but the sonne of man is lord of the sabbath , and so hath power to change it , and none hath power to change it , but hee that is lord of it . it is true , this was one argument amongst many , which the author of the practice of pietie useth to prove that the fourth commandement stands still in force ; because our saviour professeth that , he came not to destroy the law , but to fulfill it : and that the least of them , should not be abrogated in his kingdome of the new testament . in so much that whosoever breaketh one of the least of these tenne commandments and teacheth men so , hee should be called the least in the kingdome of heaven , that is ( saith the author ) he should have no place in his church . to the first of these here the doctor answereth thus , to which we say with the apostle : doe we destroy the law by faith ? god forbid : we confirme it rather . christ then hath put away the shadow , but retained the light , and spreads it wider then before : shewing thereby the excellent harmony , betweene the gospell and the law. as touching the first part of this present answer ; that is too aliene from our present purpose ; the question betweene us , being not whether the law be destroyed , by preaching justification by faith ; we know that as touching the ceremoniall law , whatsoever was prefigured thereby is fulfilled by christ ; and as touching the morall law , christ hath fulfilled that also partly in himselfe by perfect obedience thereunto , and making satisfaction for our disobedience ; and partly in us , by giving us more power to performe obedience thereunto through faith in him , then ever we had before since the fall of adam . but our saviour , matth. . treats of destroying the law by abrogating it or any part thereof , which how they can avoid , who teach that christ by his death , hath freed us from the yoke of the fourth commandement , i cannot comprehend ; suppose it be but one of the least commandements , yet let them looke to it , who discourse of abrogating it , and teach men that they are not obliged by it , hand over head ; least they be accompted by the lord of sabbath the least in the kingdome of heaven : therefore it stands them upon to confirme it rather as they professe , but how they doe performe that which they pretend , i am utterly to seeke . . i come therefore to the consideration of the second part of the answer consisting of two parts , . that christ hath put away the shadow , . that he hath retained the light & spreads it further . as for the first wee have heard the proportion of one day in seven allowed unto gods service , to be called a ceremony , and consequently a shadow ; but what this prefigured is not explaned at all , nor ever hath beene that ever i read or heard . neither is this put away , but continueth still in the observation of the lords day all the christian world over ; and i doubt not but it will continue to the end of the world . the restraint of the worship to the seventh day hath beene also called a ceremony , but too too crudely and without all explication of what it figured : yet we willingly grant a faire prefiguration of somewhat concerning christ is found in the seventh day acknowledged by the ancients and by moderne writers , both papists and protestants , both lutherans and calvinists ; but that is not in reference to the worship restrained to that day , but in reference to the rest , fairely representing christs rest that day in his grave ; and thereupon grounding the rigorous condition of the jewish rest , which is the practise both of papists & of protestants so that the sabbath is not taken away neither as touching some time , in generall to be sanctified unto god , nor as touching the proportion of time in speciall , as of one day in seven ; but only as touching the particular day which is changed into the lords day : our saviour professing that a sabbath still was to bee kept of christians , as doctor andrewes proveth out of matth. . . as for the second , to wit , the light that is said to be retained and spread wider then before ; this is meere darknesse unto me , for i cannot by any meanes comprehend the meaning of it : neither is here any course taken to expound it , and bring us acquainted with the interpretation of it . suppose by the light is meant the thing prefigured , and that is devised to bee a spirituall rest from sinne . but this i hope the prophets and holy servants of god under the law were partakers of , together with the rest of the sabbath and the sanctification of it , as well as we under the gospell ; and if the sanctification of the sabbath ( i speak of our christian sabbath , according to our saviours language , matth. . . ) be taken from us , i doubt wee shall enjoy that spirituall rest from sinne , in farre lesse measure under the gospell , then the jewes did under the law . yet neither they nor we shall enjoy it intirely , till we are brought to our rest in glory . certainely the conscionable observation of the sabbath ever was , and is a principall meanes to draw us to that spirituall rest from sin , and eternall rest in glory . if saint paul by taxing the jewish observation of dayes & times , doth therewithall tax the observation of the lords day in place of the jewish : then let us turne anabaptists , and socinians , and utterly renounce the observation of the lords day , as well as of the jewish sabbath . the same apostle col. . speakes not of the sabbath , but of sabbaths ; and there were dayes enough so called amongst the jewes , and that by the lord both of dayes and yeares , besides the weekely sabbath ; yet we are content the rest of the seventh may be ranged amongst other sabbaths , as prefiguring christs rest that day in the grave . but to speake of the sabbath hand-over-head without distinction we love not ; nor see i any cause , why men should be in love therewith unlesse withall they love confusion : and to fish in troubled waters , is many times an advantage to serve turnes . let the rest of the seventh be in gods name crucified with christ upon the crosse , or at least be buryed with him in his grave , and so as never to rise with him ; but let our christian sabbath ( our saviour speakes of matth. . . ) take life together with our saviours resurrection that brought with it a new creation , a new world , and there withall a new sabbath , as doctor andrewes bishop of winchester delivers it in his starre chamber speech in the case of trask . as reason tells us that there must be some certaine appointed time for gods publique service ; so as good reason tells us , wee christians cannot without sinne , allow unto god for his publique service a worse proportion of time under the gospell , then the jewes were bound to allow unto him under the law. god himselfe never having deserved so much at the hands of man as under the gospell ; and there never being greater necessitie of observing a sabbath , then under the gospell , the way of truth and holinesse being so beset , and with such encombrances as the like were never knowne to the world before ; yet still from the bondage and necessitie of the iewish sabbath , we are delivered by the gospell ; for neither doe we keepe their day , then called the lords holy day ; but the first day of the weeke , the day of christs resurrection in the new testament , called the lords day , revel . . . and so willingly we come to the consideration of the right , whereby the lords day hath succeeded in the place thereof ; let it be the shame of the anabaptist , familist and swenk feldian , to make all dayes equall and equally to be regarded , so insteed of christian libertie to bring into the church , an heathenish licentiousnesse , yet surely the heathens ever had their festivalls even weekely , and that on the seventh day , which was sometimes called in this respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and at this day the turkes festivall is their friday , the first day of mahumets kingdome , when hee fled from maecha to iethrib , and thenceforth constituted both the first day of their weeke and of their yeare . let as many as by their sabbatarian speculations , bring all to iudaisme bee censured as they deserve ; but as for them that desire to have all the glory of the iewes sabbath transferred to the lords day , take heed how you censure them , least you censure austin also , and the doctors of the church mentioned by him , who have decreed this . as for the river called sabbaticus , let such lettice serves their lips that like them . censures of fanatick and peevish spirits , are as liberally bestowed by some ; as the baiocchi and bagalini , which the pope scatters at the day of his coronation ; but who they be that deserve them , god will one day judge . but i perceive whither this tends ; if some conceive the lords day to be prophaned by maygames and morice dances , they are censured for men fanatick & of peevish spirits ; but they little think that all the prelates of the kingdome may as well come under their lash , and the whole parliament in the first of king charles . but that thred which here is begun , is drawne out somewhat longer in the next section following . in this fifth section things are so carryed , that it is an hard matter to discerne the doctors meaning , especially in relating the different opinions , concealing the authors of them and the place where they are to be found , and their arguments which here are only said to be derived from the sanctification of the seventh day in the first creation of the world , and from the institution of the sabbath in the fourth commandement : for herence it is said , that they who stand for the translation of the sabbath from the seventh day of the week , to the lords day , as by divine authority , doe draw their arguments for the justifying of their tenet ; which i willingly professe , doth seeme a prodigy unto me ; namely that any man should dispute thus . in the beginning of the world , the lord commanded the seventh day to be sanctified , therefore now under the gospell , the sabbath is to be translated from the seventh day to the first day of the weeke . or thus , the lord in the fourth commandement gave in charge to sanctifie the sabbath , and tells them , that the seventh day ( of the weeke ) was their sabbath , therefore the translation of the sabbath from the seventh day of the weeke to the lords day is of divine institution : as touching the first of these deductions , that which comes nearest thereunto , is the discourse of doctor andrewes bishop of winchester , in the starre chamber . the sabbath had reference to the old creation , but in christ we are a new creature , a new creation , and so to have a new sabbath . and athanasius his discourse long agone upon that of matth. . . all things are given to me of my father , finis prioris creationis sabbatum , the end of the first creation , was the sabbath day , but the beginning of the second creation is the lords day : and of this hee discourseth there more at large . and we find manifestly this notable congruitie betweene the sabbath day and the lords day , that like as god on the seventh day rested from the worke of creation ; so christ our saviour rising on the first day of the weeke from the dead , made that the first day of his resting from the worke of redemption . but when i consider the doctors sharp censures of weaknesse , of impudency , of ignorance ; it is not credible he should closely let flee at such as athanaesius and doctor andrewes bishop of winchester ; neither doe i find thoroughout this whole discourse any notice taken of this ground , whereupon their discourse runnes . it is more likely by farre that some meaner persons , and poore snakes are herein set up as markes to shoot at , and as signes to be spoken against . it is true , many doe prove herence the morality of the fourth commandement ; the author of the practice of pietie which goes under a bishops name , takes this course of his tenne arguments to prove the commandements of the sabbath to be morall ; this is the second ; because it was commanded of god to adam in his innocency . bishop andrewes in his patterne of catecheticall doctrine taketh the like course , as formerly hath beene mentioned and which is more , professeth this to be a principle : that the decalogue is the law of nature revived , and the law of nature is the image of god : now in god ( saith he ) there can be no ceremony , but all must be eternall : and so in this image which is the law of nature ; and so in the decalogue , whereas a ceremony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and accordingly that one day in seven is to bee observed , and consecrated unto gods service , as chrysostome long agoe hath inferred herence ; but it is nothing usuall to inferre herence the celebration of the lords day . in like manner not one that i know , ancient or late , doe conclude from the fourth commandement , either the celebration of the lords day , or the translation of the sabbath from the seventh day to the first day of the weeke . but herence indeed they inferre ( and most justly in my judgement ) that if one day in the weeke were to be consecrated unto the lord , by vertue of the morall law , in the dayes of the old testament , much more doth it become us ( by the very light of nature ) to consecrate as good a proportion of time to gods service under the gospell ; and accordingly to rest from all workes , that hinder the sanctification of that day in the exercises of pietie , and so farre forth as they are found to hinder it , not for any mysterious significations sake , in which respect a very rigorous rest is most commonly conceived to bee enjoyned to the jewes . i doe wonder the canonists are reckoned amongst those , who doe build the celebration of the lords day , upon the constitution of the church and affirme this absolutely ; when in the next section many canonists are alleaged out of azorius , as maintaining the divine authority of the lords dayes : and one of them , sylvester by name , professing it to be opinionem communem . and as for schoole-men , it is apparant , that dominicus bannes , puts a manifest difference betweene the lords day and other festivities , which are ex institutione ecclesiae . and whereas bellarmine is alleaged as the mouth of the schoolemen , to affirme absolutely , that the celebration of the lords day , is by the constitution of the church , and that in distinction from them who say it was ordered by the apostles : i find no such matter in the place quoted , but rather the contrary , both confirming , that one day in a weeke is to be consecrated to the lord by law divine , and whereas it was not fit , that now the saturday should be it ; therefore the sabbath was turned into the lords day by the apostles ; his words are these , ius divinū requirebat ut vnus dies hebdomadae dicaretur cultui divino : non autem conveniebat ut servaretur sabbatum . itaque sabbatum ab apostolis in diem dominicum versum est ; likewise sixtus senensis saith , that the institution of the lords day is of the apostles . as i have shewed in my answer to the preface s. . it is true that which is here reported of brentius , as who professeth it to be left indifferent to the church to ordain one day in seven , or on day in fourteene to be consecrated ; which whether it be not an unreasonable conceit , i am willing to appeale to the judgement of doctor prideaux , yet gemardus the lutheran will not follow brentius in this ( as i have shewed in my answer to the preface and . section ) for hee acknowledgeth the celebration of the lords day , to be juxta apostolorum constitutionem , and as for chemnitius what he writes hereof , is not expressed , but for the divine authority of the celebration of the lords day , i have represented the joynt consent of some . or . of our moderne divines in the place before mentioned ; besides the concurrence of the ancient fathers , not one of them being so much as pleaded for the opposite tenet ; and lastly the generall answer of christians in the times of persecution , when they were demanded in this manner dominicum servasti , hast thou kept the lords day ; for usually it was this , christianus sum , intermittere non possum : i cannot omit it , for i am a christian . the first opinion ( to wit of those who maintained the divine authoritie , of the celebritie of the lords day by the old testament ) is here censured for inclining much to judaisine , but it is not expressed wherein . and it is apparant , they doe not maintaine the observation of the seventh day . certainely this is delivered in reference to somewhat , that is not thought fit to be expressed ; yet the prefacer did expresse it , imputing unto them whom he opposeth , that they doe observe the jewish sabbath , not in respect of the jewish day , but of the jewish manner observing it , to wit , in the way of a rigorous rest . but i know none that maintaines any other rest from works , then as they are avocations from sacred studies and meditations : whereas the jewes observed it for some mysterious signification sake , and thereupon were tyed to a more rigorous rest . but let them speake plainly , and say we are too rigorous in thinking sports and pastimes unlawfull on the lords day . and herein i appeale to every christian conscience ; whether these be not as great avocations from sacred studies and meditations , as the workes of our ordinary callings . then againe which of us comes nearest to judaisme herein ? is it not against the jewes , that austin professeth ? melius est orare quam saltare , better to goe to plough then to dances ; and foeminae vcstrae melius lanam facerent quam saltarent . better it were your women should spin wooll then dance : as their course was in their festivalls . againe , why should their opinion be jewish , by maintaining it out of the old testament ; rather then out of the new ? then , who are they that maintaine it onely by the old testament ? and lastly , not one that i know ( neither doe i thinke it can be justly obtruded on any ) doe maintaine the succession of the lords day , in the place of the jewish sabbath , either by the originall institution of it , as from the creation , or by the fourth commandement ; yet upon these nullities is founded the imputation of both impudency and ignorance , in oppugning the received opinion of divines : that confidently taken up for a received opinion among divines , which is in no tolerable sort proved ; not one ancient alleaged for it , and but two papists quoted ; the one of which i have shewed to be of a plaine contrary opinion . and of protestant divines , i have represented no lesse then eleven , maintaining the apostolicall and divine constitution of the lords day , besides gerardus the lutheran , to affront brentius ; nay , doctor prideaux himselfe sect. . maintaines that it is of divine authority ; and as i remember , in the vespers at the last act unalterable by the church ; that the priesthood being changed , there is made also a change of the law we beleeve , because the apostle saith it heb. . . & it is well if the schoolemen make the word of god their principles ; but of what law ? of the morall law , or of the tenne commandements ; or any one of them ? ( yet we willingly confesse a change of one particular in one of them ) & not rather of the law of sacrifices ; & such a change as to set an end to them . that herence the schoolemen conclude that at this day , the morall law bindeth not , as it was published and proclaimed by moses ; but as at first it appertained no lesse to the gentiles then to the iewes ; this i say is a mystery : and to confesse a truth , when i met with this , in a certaine manuscript of one brewers , it seemed to me a very wilde discourse , from this place of the apostle to inferre so much ; but now i meet with it in a lecture , of so judicious and learned divine as doctor prideaux , i will suspend my judgement , and waite untill i heare what those schoolemen are , and where it is that they make such inferences ; that being made acquainted with them , i may judge of them according to my capacity , as they deserve . certainely zanchy in the place quoted , makes no such inference from that place , heb. . . yet the doctrine which he delivers is good and sound , though the instance he makes of the sabbath , too weake to prove it , as appeares to all that acknowledge the commandement of sanctifying the sabbath to be given to adam , immediatly after his creation ; who deserve to be accompted more hot spurres then they , in whom the desire of prey doth over-runne the sent ? now what one of our divines can be alleaged to derive the authority of the lords day from the law of moses ? i am verily perswaded , not one : the sanctifying of the lords sabbath they derive from thence , and the sanctifying of one day in seven , but not the authority of the lords day : but if it may appeare otherwise , that the lords day by good authority is substituted in the place of the seventh to become our christian sabbath , such as our saviour fore-prophecied of matth. . . then from the fourth commandement , they may make bold to conclude , that it ought to be sanctified . and this zanchy himselfe justifies in the place quoted chap. , as before hath beene shewed . and our booke of homilies expresly tell us , that now sunday is become our sabbath . but we keepe not the seventh day , the rest on that day being ceremoniall , and prefiguring the rest of christ that day in his grave . and as for the authority whereby wee have substituted the lords day in the place of the seventh , we answer , that we are not they that have substituted , but the apostles have substituted it unto our hands ; god having marked out that day unto them by a worke nothing inferior to the worke of creation ; to wit , the worke of christs resurrection , such a worke as brings with it a new creation , and therewithall a new sabbath , as doctor andrewes observes out of the ancients , and delivered as much in the starre chamber . and whereas under the law the jewish sabbath was called the lords day ; now under the gospell the first day of the weeke is called the lords day in the language of the holy ghost in the new testament . and whereas our saviour gives us plainly to understand , that wee are to have a sabbath under the gospell math. . . as the aforementioned doctor andrewes doth observe in his patterne of catecheticall doctrine , in common reason , and in the conscience of a christian what day ought to be this our sabbath rather then the lords day , so called in the language of the holy ghost ; especially considering that not that day of the yeere , but that day of the weeke is called the lords day , as by most generall acknowledgement of all the ancients hath beene supposed . and to urge one place more out of the old testament , then here is in a violent manner obtruded upon us , psal . . . this is the day which the lord hath made , let us rejoyce , and be glad in it , is evidently spoken of that day wherein the stone which the builders refused was made the head of the corner . now by that stone the holy ghost chiefely understands the lord christ , mat. . . marc. . . luc. . . acts . . pet . . and when was hee made the head of the corner , but in the day of his resurrection ; the apostle professing , that he was declared mightily to be the sonne of god touching the spirit of sanctification by the resurrection from the dead . and under what stile did they reject him , and condemne him as a blasphemer but for making himselfe the son of god ? as for the rigorous observation of the rest prescribed unto the jewes ; as from kindling of fire , and dressing of meate ; some qualifie that rigour , conceaving that kindling of fire was forbidden onely for the works to be done about making the tabernacle . this being delivered as a preface , exod. . . when the free will offerings were now to be receaved for the promoting of the workemanship of that which formerly was commanded . and that dressing of meate was not forbidden them , no not in the gathering of manna , as some thinke ; if then , yet not as a generall course to be observed for ever ; and as touching the table that nehemiah kept , thus we reade . moreover there were at my table , an . of the iewes and rulers which came unto us from among the heathen that are about us . and there was prepared daily an oxe , and six chosen sheepe , and birds were prepared for me — and hee was so farre from consciousnesse of profaning the lords sabbath herein , that hee concludes thus , remember me o my god in goodnesse , according to all that i have done for this people . but suppose they were tied so strictly to such a rest , as from workes not servile , onely in seeking againe , ( as zanchy instanceth the condition of a worke servile ) but even from such as tended to the refreshing of their natures ; yet the reason hereof depended upon the mysterious signification of this rest , as formerly i have represented out of lyra , from which ceremoniality wee are absolved , and consequently freed from that rigorous rest depending thereupon , and rest onely from works so farre forth as they are avocations from sacred studies and meditations , as calvin expresseth it ; and this wee accompt a morall rest , distinguished from ceremoniall . and whereas the doctor tells us that such a like distinction is infirme , being content to say nothing to confirme it , save that the text ( as hee saith ) affords it not : i had thought the very light of nature had beene sufficient to embolden us to conclude , that where the sanctification of the day is commanded , therewithall is commanded abstinence from all such things as would hinder the sanctification of it , and as for the text it selfe , it is apparent that neither the kindling of the fire , nor dressing of meate is particularly forbidden in the fourth commandement . neither doth hee so much as obtrude upon his adversaries that they derive the sanctification of their christian sabbath from ought in the old testament , save from gen. . . and from the fourth commandement . in neither of which doth he deale fairely ; but is content to confound things that differ , as if in this particular he affected to fish in troubled waters ; and we have better evidence ( and indeed it is our only evidence therence ) out of the old testament , for the festivity of the lords day , then he is willing to take notice of , namely out of the psal . . . neither is it possible he should be ignorant thereof , howsoever hee doth dissemble his knowledge of it . yet i hope it is enough for us to finde evidence for it in the sunshine of the gospell ; and indeed here alone we have the originall observation of it , though that it should be observed , is as evidently prophecied in the old testament , as that christ is the stone which was first refused of the builders , and after made the head of the corner , adding only this unto it , that the day wherein the lord did this , and made so glorious a worke , marvellous in the eyes of men , was the day of the resurrection , which i suppose no intelligent christian will deny , i come unto the . section . who they be that make their boast , that they have found the institution of the lords day in the new testament expressely , j willingly professe i know not , neither doe i thinke the doctor knowes . it is true our saviour oftentimes disputed with the pharisees about their superstitious observation of the sabbath day , which at length degenerated into voluptuous living on that day ; in so much , that austin tells the jewes plainly it is better to goe to plough then to dance : but if hereupon you aske , where is any the least suspicion of the abrogating of it ? i answer every one knowes , the time was not yet come for the abrogating of it . nay , he discourseth so as if . yeares after his death , the observation of the sabbath should continue , as when he exhorts them at such a time , to pray that their flight be not in the winter , nor on the sabbath day matth. . . what will you conclude herence ? therefore the observation of the jewish sabbath was still to continue among christians ? if you doe , who shall more deservedly be obnoxious to the censure of judaisme , you or wee ? yet when he tells them , that the sonne of man is lord of the sabbath , how few interpreters writing hereupon , doe not take notice of his power to abrogat it ? but is it not enough that paul cryeth downe the ceremonies of the jewes , and in speciall their holy dayes , and particularly sabbaths ; to wit , so far forth , as they are found to be shadowes , the body whereof was christ , such was the rest on the seventh day , as prefiguring christs rest in the grave . but no sober man ( i trow ) will herence conclude that herewithall hee cryeth downe the setting apart of any time for gods service , that having no colour of ceremony , or rest from such workes , as hinder us in the service of god , this being as little ceremoniall as the former . i make bold to goe one step farther , and conclude by the same reason , that neither doth he cry downe the proportion of time , to wit , of one day in seven , to be set a part for the exercises of piety , because in this particular , there is no more ceremonialitie to be found , then in any one of the former . but to proceed , what indifferent man would once expect , that in our saviours disputations with the pharisees about the sabbath , mention should bee made of the lords day instituted in the place thereof ? it is enough , wee find it instituted after our saviours resurrection ; and sufficient i trowe it is to prove that it was instituted , and that in the best manner , namely by establishing it de facto in practise amongst the churches ; i say , this is sufficiently proved by the observation of it ; which undoubtedly , neither was nor could be by chance . a sowe musling in the earth , may make something like the letter a. but not ennius his andromacha saith cicero . in like sort the concurrence of the churches , in the observation hereof from the apostles , and continuance therein unto this day , could not be by chance , but by order , and that from the apostles . when you aske , did not the apostles keepe the iewish sabbath ? i answer , i doe not finde they did , yet i finde revelations were made unto them of what was to be done by degrees . peter was challenged acts . by the rest of the apostles , for preaching the gospell unto the gentiles . they tooke indeed advantage of the jewes sabbath , to preach the gospell unto them congregated together act. . so did they to the same end take the oppotunity of the feast of pentecost , acts . . i grant the sabbath day was observed together with the lords day by some christians ; baronius imputes it to the orientales , and gives the reason why formerly represented . if any man inferre herehence that the celebration of the lords day , is grounded upon the constitution of the church onely , let him make it good ; for there is no reason that words should carry it , much lesse the voyce of one papist who here is quoted . i am sure dominicus bannes and sixtus senensis , are of another opinion , formerly produced ; and hereafter follow many canonists that maintaine the contrary , by the relation of azorius , and one of them , sylvester by name , professeth that it is communis opinio , that it is of divine authoritie . if brentius thinkes otherwise , yet gerardus refuseth to tread in his steps , though both are lutherans . and if the remonstrants concurre with brentius , it is nothing strange , they are so neer a kin to the socinians and anabaptists , who renounce altogether the observation of the lords day . i have formerly reckoned up and produced no lesse then eleven of our protestant divines maintaining the ordinance thereof to be divine and apostolicall . besides the ancients who are many , and they expresse for the same , and not one that i know avouched to the contrary . precept indeed we have not for this in the new testament , but that w ch is better then a precept . for had the apostles commanded it , and the churches not practised it , their commandement had beene obnoxious to various interpretations ; but they tooke order to establish it as appeares , de facto . and d. lake tels us , that where divine precept is wanting , practise guides the church ; and that the worke of the day is the ground of hallowing the day ; and the worke of redemption is nothing inferiour to the worke of creation ; and i appeale to every christian conscience , whether upon suspition that we christians must have a sabbath to observe , as the jewes had , for which we have the expresse words of our saviour , matth. . . d. andrewes concurring with us in this ; and that this sabbath must be some one day in the weeke ; which from the ordinance of god immediately from the creation , that god himselfe hath declared unto us , as chrysostome observeth , and reason concludeth as much for this , and that from consideration of the proportion of time which the lord required of the jewes under the law , for undoubtedly we should sinne if we should allow god a worse proportion under the gospell ; and it is evident that no ceremoniality can be found in the sanctification of one day in seven , or in the rest of one day in seven . i say let every one judge whether in christian reason any day in the weeke be to be preferred for this before the lords day ; that being the day of christs resurrection , the day wherein the stone which the builders refused was made the head of the corner ; and this day not of the yeere , but of the weeke being in scripture-phrase called the lords day ; like as the jewish sabbath was formerly called the lords holy day , es . . adde unto this that d. prideaux here justifieth their observation who maintaine the celebration of the lords day to be by authority divine consisting in these particulars . . that it seemed a dangerous thing to the whole fabricke of religion , should humane ordinances limit the necessity of gods worship . or that the church should not assemble but at the pleasure of the clergie , and they perhaps not well at one among themselves . for what would men busied about their farms , their yokes of oxen and domesticke troubles ( as the invited guests in the holy gospell ) would they not easily set at naught an humane ordinance , would not prophane men easily dispense with their absenting themselves from prayers and preaching , and give themselves free leave of doing or neglecting any thing , were there not something found in scripture which more then any humane ordinance or institution should binde the conscience ? yet it is easie to conjecture what would be answered to all this , for excommunication upon disobedience to the church may be a bond strong enough to oblige them hereunto ; or if men be not so sensible hereof , yet the lawes of the land and penall statutes , may provide for such restraints by such punishments ; as whereof every naturall man will be sensible enough ; we have other considerations to propose , as . touching the proportion of time , to be allowed to gods service , which concerneth the quantity of the service it selfe . . this is a thing very considerable and of moment . . we have no example , that the quantity of service to be performed to the master , was left unto the conscience , or pleasure of the servant : but rather is to be prescribed by the master , especially by such a master as god is . . who hath made us ? . who will infinitely reward us ? . to serve whom is our most perfect freedome and happinesse . . and who is able to give us strength to performe it ? . and who is tenderly sensible of our weaknesses , as he is most privy to them . . and after god hath discovered this unto us , and required the proportion of one day in seven to be consecrated to him , and that under the law ; surely reason doth suggest , that we cannot performe lesse unto him under the gospell . . as touching the particularity of the day under this proportion . . we read that there is one , that is lord of the sabbath ; now in reason , who shall appoint this day , but he that is lord of it ? especially considering that it is his holy day es . . and such festivalls were said to be of his making psalme . . this is the day which the lord hath made , not of mans making : secondly , but it may be said , he may leave unto man the appointing of it , if it please him ; i answer , that in this case it stands them upon , to shew their charter for this . thirdly , for my part , i see no cause , we should desire any such liberty , but rather pray unto god to blesse us from it , . for as i am flesh , i shall bee sure to put it off to the end of the weeke ; and i may be gone out of the world ere that day comes ; and when that day comes , i shall be as loath to come to the service that day requires as ever , and assoone weary of it , and say , when will the sabbath be gone , that i may returne to my former courses , secondly , as i am spirit , i have cause to make choyce of the first day ; for à iove principium ; and adam and eve , being after the beasts of the field , made on the sixt day , and planted in paradise , the seventh day , was the first entire day to him . doctor lake bishop of bath and wells , observes that festivalls dayes have ever beene commended unto us , by some notable worke done on that day . now what worke , like unto the resurrection of christ , on the first day of the weeke ? . bishop andrewes observes in his starre chamber speech , that this resurrection brings with it a new creation , and calls for a new sabbath ; and i find this , to have beene the observation of athanasius , about . yeeres agoe . . if we were left at liberty in the choyce of the day , it is to be feared , that if there were twenty dayes in the weeke , there would be twenty differences betweene us thereabouts , . lastly , if left at libertie ; i find no reason why we should keepe our selves , to the observation of the same day ; this is so apt and prone to breed in us an opinion of the necessitie thereof , and so plunge us into superstition ere we are aware , and thereby make our whole service of god , on that day distastfull unto him . to proceed , the practise of the apostles is in scripture , represented unto us in three severall places ; the first whereof is act. . . upon the first day of the weeke , when the disciples came together to breake bread , paul preached unto them . the practise is improved thus , why is it said expressely , that the disciples came together to heare the word preached , and receive the sacraments , rather on this day then any other ; rather then on the iewish sabbath , were it not then a custome , to celebrate on that day their publique meetings , the sabbath of the iewes , beginning by degrees to vanish ? it is farther confessed , that the fathers and all interpreters ( almost ) doe so conceive it . observe , not a father is found , to take it in any other sense , only the magdeburgenses , and calvin , are said to stick at the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it might signifie some one day of the weeke ; and yet in scripture phrase , it is apparant that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , marc. . . is all one with , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . and it is salmasius his observation , that the pythagoreans called the first day of the weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the doctor professeth , that from a casuall fact he seeth not , how a solemne institution may be justly grounded ; but it is not proved , that this fact was casuall ; nay the text carryeth in the face of it manifest evidence against casualitie . for it is said that they came together to eat bread ; all then convening to a sacred action , how could this be done , if they had not agreed hereupon before ; especially it being a businesse whereabout they came , that required solemne and sacred preparation ? all which affront casualitie . take the circumstances aright , the disciples from divers parts came together that day about solemne and sacred action ; therefore it was ordered before , to meet together on that day ; now this concludes only concerning them ; and therefore wallaeus professeth , that the force of these three texts , taken apart doe not conclude , but joyntly ; now by the next place , . cor. . . it appeareth , that the same day was the ordinary day of meeting for the corinths ; and for the churches of galatia also : now how came it to passe , the same day was the day of meeting about holy exercises , in the church of ephesus , the church of corinth , and in the churches of galatia ? could this ordinary course ( for so much is signified , . cor. . . ) of so many churches concurring herein , come to passe by chance , or could their consent herein , so many churches so farre distant one from another , be wrought by chance , and not rather in all reason , was wrought by authority apostolicall ? and as for the second place , cor. . . whereas the exception is , that there it is said the apostles ordered collections on that day , but not their meetings ; yet doctor andrewes in his starre chamber speech alleageth it , as the apostles precept , for their meetings on that day ; and so doth paraeus ; for though it be not expressed , yet so much is implyed , as by the reason formerly mentioned hath beene argued : especially considering the last place , revel . . . where the first day of the weeke is called the lords day , a notable evidence of the divine authority ; the scripture phrase no where calling any the lords day , or the lords altars , or the lords feasts , but such as are of the lords institution ; and in this particular , bishop andrewes compares the lords day with the lords supper , professing the notion to be a like in both . and hereupon it is most ingenuously acknowledged , that the alteration of the name doth intimate , that the sabbath was also altered , in relation to gods worship , but the appointment of the tim , &c. wherein endeth this section . and the next begins with this question , what then ? shall we affirme that the lords day is founded on divine authority ? and the answer is , for my part ( without prejudice to any mans opinion ) i assent unto it ; how ever the arguments like me not , whereby it is supported ; well therefore , let us lovingly and candidly , as it becomes the gates of the muses , conferre about these arguments . first , this inference offends me ; that in the cradle of the world , god blessed the seventh day and sanctified it ; therefore all men are bound to sanctifie it by the law of nature : since i both doubt , whether the patriarches did observe it before moses time , and have learnt also that the law of nature is immutable ; doctor andrewes in his patterne of catecheticall doctrine writes saying , this is a principle , that the decalogue is the law of nature revived , and the law of nature is the image of god. but let us consider the argument . it is one thing to except against the antecedent , another to except against the inference made herence : as touching the antecedent , it is one thing , what god hath ordained , and may be another thing , what the patriarches observed ; we say god ordained it in as much as hee commanded it in these words , therefore god blessed the seventh day and hallowed it , that is , commanded man to sanctifie it as hath beene proved : and is also confessed ; only to helpe themselves , as it were at a dead lift ; they say , those words in genesis , are uttered by way of anticipation ; as much as to say ; because god rested on that day , therefore god commanded man to rest on the same day , and sanctifie it , but when ? . yeeres after ; for the unreasonablenesse of which interpretation , and the incongruitie thereof unto the same words , repeated in the fourth commandement ; i appeale to that which i have formerly discoursed he reupon : now if god from the beginning ordained the seventh day to be kept holy ; wee leave it to every sober conscience to judge , whether it be not most likely , that both adam and the holy patriarches observed it ; for we insist not in this argument upon humane observation , but meerely upon divine institution . and though god did from the beginning command it , yet it followeth not , that all men are bound to sanctifie that day , unlesse they have some evidence of gods command , wherewith we are made acquainted by the scriptures . if the law of nature be meant a light of nature convincing us , we doe not infer herence or at all maintaine ( nor any that i know ) that in this sense , all or any are bound to keep the seventh , or a seventh day holy ; but onely by vertue of gods command . yet this wee professe , that seeing it is generally confessed that by the very light of nature some time is to be set apart for gods service . wee cannot devise in reason any better course , then to set one day in seaven apart for this ; considering the first division of dayes is into weekes , and if a seventh part of our time be in reason to be consecrated unto god , wee thinke it more convenient to set one intire day in seven apart for this , then the seventh part of every day , because the other businesses of every day are apt to cause distraction from the lords service . and as i have but erst discoursed ; it is more fit the master should appoint unto the servant what proportion of service hee shall performe unto him ; then that this should be left to the discretion or liberty of the servant . . both the honour of the master requiring this . . and the good of the servant ; for hereby hee shall be assured of the better acceptance at the hands of his master . and so for the particular day , it is fit the master should marke out that also unto him by some prerogative set upon the day , as hee did the seventh day , by finishing the worke of creation , and by his rest thereon from his workes to call man to an holy rest from his , so to be more free for the service of his creator . in which cases , both touching the proportion of the time , and particularity of the day , the law being made , it shall continue immutable and unalterable by the will of the creature ; but mutable , and alterable according to the will of the creator : so that things being well distinguished , and rightly considered and stated , i see no bug-beare of inconvenience in all this . neyther doe i see any reason why the spending of one day in gods holy worship as a morall and perpetuall duty , should seeme distastfull to any . since it is apparant that god commanded it unto his people of the jewes ; and for yeares it hath beene continually observed by christian churches unto this day ; and i make no doubt , but it shall hold till christs comming ; though from the beginning of the world it was never found to be so hotly opposed as at this day . and why should any man stick in acknowledging it to be morall ; when never any man busied himselfe to finde out any ceremoniality in reference to the proportion of one day in seven ? neither doe i thinke ever any man called it judiciall , but azorius professeth it to be rationi maximè consontaneum most agreeable to reason : and no man that i know hath at any time set himselfe to devise a proportion of time to be spent in gods service , more agreeable to reason then this . and as for the third offence taken ( for i know not any that give it ) the fourth commandement is brought by none that i know to prove that the lords day is now become our christian sabbath ; but supposing it to be our sabbath , as the booke of homilies sayth it is ; and our saviour signified that christians should have their sabbath , as well as the jewes had theirs , math. . . wee produce the fourth commandement to prove , that wee ought to sanctifie it , and that we may the better sanctifie it , to rest from all workes that hinder the sanctification thereof ; and indeed the commandedement is so drawen , as to command one day in seaven to be observed , and whatsoever is that seventh prescribed by lawfull authority , to sanctifie it , and abstaine from all works whereby the hallowing of it is disturbed ; and all this we take to be morall , namely the worshipping of god in a certaine proportion of time prescribed by him , and to that purpose to rest from workes , not for any mysterious signification sake , as did the jewes ; wee thinke the practise of the church in the apostles dayes is sufficient to inferre the apostolicall , and divine institution thereof ; from hence athanasius , cyrill , austin , and the fathers generally , ( for i know not one alleaged to the contrary ) so take it . and the lords day hath no other notion in scripture language , then a day of the lords institution ; and this is confirmed in that it comes in the place of the jewes sabbath , which is called in scripture , the lords holy day esay . and psal . . . of the day wherein christ was made the head of the corner , having beene formerly refused of the builders , it is expresly said , that it is the day that the lord hath made ; and thereupon wee are called to rejoyce and be glad in it . and it hath this congruity in the cause of its institution to the first sabbath ; that as on the seventh day the lord rested from his worke of creation , so on the first day of the weeke the lord christ rising from the dead , then rested from his worke of redemption . and lastly christ bringing with him a new creation is it strange that he should bring with him a new sabbath ? and no day so fit for this , as the day of his resurrection . and lastly whosoever doth not rest satisfied with the bare ordinance of the church ; must hee not be driven to acknowledge an ordination more then humane , requirable thereunto ? of the necessity of my consequences , and evidence of expresse scripture formerly mentioned , i leave it to the indifferent to judge ; and to none sooner then to doctor prideaux himselfe , none being more able to judge of consequences then hee , being so versed therein , and i am well persuaded of the indifferency of his affections , and had those writings in the canvassing of this point beene extant before this lecture of his which hath since come to the light of the presse ; i am apt to conceave that either hee would have given way to that which seemes in my judgement to be the truth , or represented good reason of his dissenting from it . the apostles example , nor so onely , but drawing the churches generally to the same practise , doth argue a constitution ; yet more is brought for the confirmation of the authority of the lords day then example . that of searching into the veyles and shadowes of the old testament to finde this institution is a mystery unto mee , and so farre am i from that course , that i know none guilty of it ; the ancient fathers sometimes doe expatiate this way , for the setting forth of the honorable condition of the lords day ; but they build not doctrines thereupon ; which if they had done in some particular case advantageous to our adversaries , it had beene enough to have cryed us downe . as for judaisme , i have often shewed , how little colour there is for any such imputation to be cast upon us , but rather upon our adversaries : i see no cause to range the petrobusian with the ebionite , but were they yoake-fellowes , whereof i finde not the least evidence ; yet should not wee draw with them under the same yoake ; chemnitius his discourse i have formerly examined somewhat at large ; the voluntary consecration of it by christians no man hath cause to embrace , who professeth himselfe not satisfied with the bare ordinance of the church , as but erst the doctor did . of brentius i have spoken enough ; yet well fare him that professeth the authority of the day to be so farre divine , that he who shall neglect it , or rashly breake it , doth forthwith become worse then the jew or infidell . as for the arminians , what respect soever they pretend to the patterne of the primitive church , like enough they could be very well content with the socinians , to make all dayes equall in use , as well as they are in nature , or in respect of any mysterious signification ; i leave azorius to refresh himselfe with the juyce of his owne distinction ; it is well that suarez comes so farre as to professe that practically it is not alterable by the church . as for calvin , bucer , chemnitius , and the rest , who are onely sayd to affirme that still the church hath power to change the lords day to some other , i finde no such thing in calvin , and bucer : as for what chemnitius delivers hereupon , in my judgement hee sayth no more then calvin : though some particulars in him i have found to be weake enough , upon discussion in the section , of my answer to the preface : having there met with the same names , named to the same purpose . it is not credible to mee they should give power to the church to bring us backe to the jewish sabbath : in that case who should savour most of judaisme ? or preferre us to the turkes festivall day which is the friday . to be instituted in memory of our redemption , admits an ambiguous signification ; that bringing with it a new creation , and so requiring a new sabbath ; as bishop andrewes discourseth and athanasius yeares before him ; no day had a better marke for this to be preferred into the place of the jewes sabbath then the day of christs resurrection ; yet considering that not that day of the yeare ; but that day of the weeke is called in scripture the lords day , this maketh it evidently to savour of divine institution , yet it is well that here it is acknowledged to be expresly of traditions apostolicall . beza addeth , & vere divinae , on revel . . . i trust we shall ever give due respect , both to law , and gospell ; and the better concurrence wee finde of them for the maintenance of any doctrine of ours , the more cause wee shall have to rejoyce therein without feare of censure for the mixing of them , or framing any sabbaticall idoll out of them . it is not the first time i have read of some such aspersion in rogers his preface to his analysis of the articles of the church of england ; and the next yeere was printed d. willet upon genesis dedicated to king iames , where on the. . ch . . v. he concludes his discourse on this argument after this manner ; but these allegations are here superfluous , seeing there is a learned treatise of the sabbath already published of this argument ( meaning d. bownds discourse thereon ) which containeth a most sound doctrine of the sabbath , as is layd downe in the former positions , which shal be able to abide the triall of the word of god , and stand warranted thereby , when other humane fantasies shall vanish : howsoever some in their heate and intemperance , are not afraid to call them sabbatarian errors , yea hereticall assertions , a new iubily , saint sabbath , more then either iewish or popish institution ; much lesse doe wee feare the story of the jew of teukesbury ; solomon hath taught us that the righteous spareth his beast , and in our saviours dayes the jewes themselves though very superstitious in the observation of their sabbath , yet shewed mercy towards their beasts in leading to them to water , and helping them out of the ditch on their sabbath day . but god can give men over into a minde voyd of all judgement , as to the destruction of their soules , so to the temporall destruction of their bodies also , and that as in the way of profanenes , wherof we have manifold experience , so in the way of superstition . now such stories are pretty flourishes , and pleasing to the judicious , provided they are to purpose , and sound argument hath not beene wanting to justifie the doctrine they maintaine : but when they are out of season , or supply the want of better argument , they want their grace , and are pleasing only to the ignorant or partialist . at length i am come unto the last section . for the one halfe of this section , there is little or nothing controverted betweene us . but here we have a faire distinction as good as confessed , betweene a ceremoniall rest , and another rest , which is described by a rest from workes , as it is an impediment to the performance of such duties , as are then commanded : this i can a rest morall , the rather that the distinction may not flye with one wing : that of saint hierome is a quick passage on act. . affirming that saint paul when hee had none to whom to preach in the congregation , did on the lords day use the workes of his occupation . i will not answer , as the outlandish priests fashion was , as sir thomas more reports the story , domine novi locum , verum respondeo , sumitur dupliciter ; so gratifying his adversaries argument with one member of his distinction ; and his owne , in providing for escape out of the briers by the other : least i might be served as sir thomas more served the priest , pretending to quote such a chapter of saint matthew , or marke , when there were not so many in the whole gospell , or such a verse in a certaine chapter , when there were not so many verses at all . therefore i desire to consult hierome , but hierome hath not at all written upon the acts ; and where else to seeke it i know not . yet i deny not , but that dietericus the lutheran upon the . dominicall after trinity sunday , hath such a passage , hieronymus ex act. . v. . & . colligit , quod die etiam dominica , quando quibus in publico concionaretur , paulus non habebat , manibus suis laboravit . but where it is that hierome doth collect this he doth not specifie : our saviour was borne under the law , and knew full well , it became him to fulfill all righteousnesse , and therefore undoubtedly he never did transgresse the fourth commandement : indeed some there are , who distaste the name of sabbath now a dayes ; and truly the ancients doe usually speake of the lords day , in distinction from the sabbath , because that denomination doth denote the saturday ; but i doubt , that in these dayes it is distasted in another respect , even for the rest of it ; which i no where finde distasted amongst the ancients , nor any libertie given by them for sports and pastimes on the lords day : but our booke of homilies speakes plainly in saying , the sunday is our sabbath day , and proclamations that come forth in his majesties name usually call the lords day by the name of sabbath . and in the conference at hampton court , doctor raynolds made a motion , for preserving the sabbath day from prophanation , according to the kings proclamation , neither have we heard of any prelate of this kingdome , that then interposed to alter that phrase ; and which is more , our saviour calls it the sabbath , speaking of the times of the gospell , when the jewish sabbath was to bee buried with christ , to wit , matth. . . and doctor andrewes in his patterne of catecheticall doctrine , justifieth this interpretation of that place , and that to this end , so to maintaine the continuance of a sabbath amongst us christians . i doe highly approve the distinction following of things commanded , and things permitted on the lords day , and the explication of each member ; the object of the one , all actions advancing gods service , the object of the other , such things as are no hinderance thereunto ; as in the first place workes of necessitie ; then workes of charitie ; yet the permitting of these , is rightly to be understood ; not so as if the workes of necessity here mentioned , were in such sort permitted as left to a mans liberty , whether he will performe them or no. for undoubtedly we are bound as much as lyes in our power , to quench a dangerous fire kindled in a towne , on the sabbath day , it being a worke of mercy , necessarily required . for if to returne a pledge ere the poore pawner of it went to his bed , in case it were his covering , were a worke of mercy , how much more to save a mans house from burning , how much more to save a whole towne from being consumed , whereby many might bee driven to lye without doores , void of all comfort to the body ? so to draw the ox out of the ditch , and to lead cattells to watering , i take it to bee a worke of mercy , as tending to the preservation of life in a dum creature . in like sort the dressing of meat for the health of mans body , i take to bee a worke of mercy . so that the performing of these in reference to the end whereto they tend , i take to be of necessary duty ( as here they are called workes of necessitie ) and consequently not permitted only , but commanded also in the generall , though not in this commandement ; but in the second commandement of the second table only they are said to be permitted on the lords day to signifie , that the fourth commandement doth not enjoyne them nor forbid them , in commanding rest from workes on that day , and the sanctifying of that rest . i doe not doubt but that charitie begins from it selfe , and the scripture commands us to love our neighbour as our selves . and can wee performe better love to our selves in advancing our owne good , then by making the sabbath our delight , to consecrate it as glorious to the lord ? as for the recreations , which are here said to serve lawfully to the refreshing of our spirits ; this appellation is very ambiguous , neither doe i know any difference betweene the recreating of our spirits , and the refreshing of our spirits : yet here the refreshing of our spirits is made the end of recreation . againe it were good to distinguish betweene recreation of the body , and recreation of the mind . i thinke the refreshing of spirits pertaines to the recreation of the body ; mens spirits are naturall and materiall things , and they are apt to bee wasted first naturally : for as life consists in calido , in an hot matter , so heate is apt to spend and waste the matter wherein it is ; and spirits thus wasted are recreated , that is , repaired by eating and drinking . and thus provisions of victuall are commonly called recreats . . secondly they are wasted also by labour voluntarily undertaken , and these are repaired , as by the former way , so by rest also . and each way we are allowed to recreate our spirits on the lords day ; and as to allow such rest to our servants as a work of mercy , so to our own bodies also . but now a dayes many courses are called recreations , wherein there is found little rest ; and the naturall spirits of man are rather wasted , and his nature tyred ; farre more then the one is repaired , or the other eased . and when all comes to all , i doubt the issue will be , to stile the pleasures of our senses by the cleanly name of recreations . now the jewes were expressely forbidden to find their owne pleasure on the lords holy day es . . . yet were they not forbidden all pleasure , that belonged only to such a sabbath as was a fast ; and therein indeed hypocrites are taxed for finding pleasure on that day es . . . but the weekely sabbath , was for pleasure and delight , but not for mans owne pleasure , nor for the doing of their owne wayes . but to delight in the lord , which is spirituall pleasure , and the recreating of our souls in the lord : this is a blessed rest , thus to rest unto him ; and the word of god is the best food of the soule ; no recreates like unto gods holy ordinances . of wisedome it is said , that her wayes are the wayes of pleasantnesse . i willingly confesse , that to the naturall man , as the things of god are foolishnesse , so the word of god is a reproach unto him , hee hath no delight in it . hee delights rather in carnall pleasures ; and is it fit to humour him in such courses , and that on the lords day ? our saviour expresly tells us , that the pleasures of life choake the word , and make it become unfruitfull : therefore it no way fits a man to gods service ; and if way be opened to such courses , though not till after evening prayer ; as many as are taken with them , will have their minds running upon them , so as to say , when will the sabbath be gone , and the time of divine service be over ? that so they may come to their sports , as well as covetous persons longed after the like , that they may returne to their trading . a naturall man , before his calling is discribed unto us in scripture , to bee such a one as served lusts and diverse pleasures , and the wicked are said to spend their dayes in pleasure ; and such are they , whom the prophet describeth after this manner , heare now thou that art given to pleasure . as for the children of god , as they are renewed in their affections generally , so the matter of their delight is much altered ; his delight is in the law of the lord ; as christ sayeth , i delight to do thy will , and psal . . . i delight my selfe in thy statutes , & v. . thy testimonies are my delight , and . i will delight my selfe in the commandement , and psalme . . thy comforts delight my soule : on the other side , the character of the foole is this , he hath no delight in understanding . as for the reformation of such fooles , let every wise & sober christian consider , whether it be a fit course to let the reynes loose upon their neck , and give them liberty to take their courses , and not rather to endevour to weane them therefrom by representing the vanity of them , witnessed by the experience of king solomon , who was acquainted with the delights of the sonnes of men as much as any , and tells us what fruit and profit hee reaped by them , saying , vanitie of vanities , all is but vanitie ; and that the end of all that discourse of his , is to promote this exhortation , feare god , and keepe his commandements , for this is whole man ; then on the other side , the blessed , the comfortable and only profitable condition of delighting in the lord , in the judgement of david , the father of king solomon , delight thou in the lord , and he shall give thee thy hearts desire ; to meete with the contrary iudgement of carnall men , who say , it profitteth not a man , that he should delight himselfe with god. if it be said that such sports are tolerated , to fit a man for his calling the day following ; it is very strange , that workes of our calling should not be permitted on any part of the sabbath day , and sports and pastimes should ; and shall not the spending of our time in gods service , not publique only , but private also , farre better fit us to serve god in the workes of our calling , and make us more capable of his blessing upon our labours , then the exercising of our selves in sports and pastimes ? as for the maintaining of good neighbourhood , i appeale to every mans conscience , whether christian neighbourhood be not better maintained , in meeting together in the repeating of a sermon , the word in the originall being only consortium , or in edifying one another in holy communication ; then in meeting together at beare-baiting , or at a play , or at a may game , or to look upon a morice dance . . whether on the lords day which is our christian sabbath it is not fit to maintaine neighbourhood , and communion in things spirituall ; as at other times to maintaine neighbourhood in things civill , and temporall . to conclude this , there are . things that in this discourse give little satisfaction . . that under recreations are comprehended not only such courses as recreate , and refresh the spirits , wherby men are made more fit for labour both of body , and minde , but also , ( and that more principally intended as it semees ) the pleasing of the senses , and especially the eye and the eare , and thus mens pleasures carnall pleasures are cleanely carryed under the stile of recreations , and refreshments of the spirit , when they deserve rather to be called the tickling of the flesh . . here is no mention made of the end whereunto recreations tend which ought to be only to fit us either for the labours of our speciall vocations , or for the works of our generall calling , as sause is for meats . . lastly under recreations lawfull there seemes to be no intention to acknowledge our conversing with god in any recreation ; yet aristotle could take notice of a pleasure taken in this that a man knowes by curious demonstration , that a triangle containes three angles equall to two right : such like thing was that which archimedes rejoyced in , when he cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and pythagoras as i remember , sacrificed a great sacrifice upon the finding out the equality of the square of the subtendent line in a rectangle triangle , to the squares of the two sides . so a scholar takes delight in finding out by curious demonstration the squaring of a circle , a thing confessed by aristotle to be knowable , but the demonstration of it hath not beene found untill about fifty yeares agoe , as salmuth writes upon pancirolla . should any pleasure taken in any other worldly thing , be comparable to that which ought to be taken in the enjoying of friends , and their mutuall communication ? i have heard it accompted the best musick ; how much lesse should be all other pleasure in comparison to that pleasure which is taken in god , who hath rivers of pleasures in his house , wherewith to entertaine us ? not to speake of that fulnesse of joy which is in his presence , and at his right hand pleasures for evermore , gods soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes pleasure in us : why should not we take delight in him ? is not all other rejoycing in comparison to our rejoycing in him a rejoycing in a a thing of nought ? certainly he that loveth any pleasure or pastime in comparison to this , will in the end prove to be a very poore creature . but to proceed ; after this a rule is given , that this our christian liberty be voyd of scandall , to wit , of scandall justly given , and not vainely caught at ; but in what cases it falls out to be justly given , and in what not ; in what case it is vainly caught at , and in what not , here we find no explication ; which yet i presume will seeme necessary in every wise mans judgement ; especially to me it must needs seeme so , being as i am , in extreame despaire of devising these different cases of mine owne head . of christian liberty from the yoke of jewish ceremonies i have read , but of christian liberty unto sports , and pastimes , under the gentile notion of recreations , and that on the lords day , i never read till now . the jewes to this day continue their ceremonies , but not any abstinence from al sports , and pastimes on their sabbath ; for if they did , why should austin tell them , it were better for them to goe to plough then to dance ? in the very festivalls of the jewes which were yearely , a difference there was in the dayes of each ; the first , and last were sabbaths appointed for holy convocations , and thereon abstinence commanded from all servile works ; i no where finde any piping and dancing on those dayes , saving their temple musick ; how much more undecent is it to clap the weekely sabbath , together with other festivalls , as if there were no difference : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be moved round , and consequently it signifies , as sometimes to dance , as sam. . so sometimes also to stagger like a drunken man , psal . . . and dancing was used sometimes in the festivalls of the jewes , whereby they testified their rejoycing in the lord , ier. . and with a pipe they came to the mount of the lord , es . . and miriam moses sister , and other women also with timbrells , and dances expressed their joy in the lord for their deliverance from the hands of the egyptians , and for their safe passage through the red sea , wherein the enemies were drowned . but of any such course used on the first , and last day of their yearely feasts , which were set apart for holy convocations , we find no example amongst them ; much lesse as approved , while they continued the church , and people of god , least of all on the weekely sabbath . as for love feasts on the sabbath untill abuse crept in , they continued without exception in great sobriety , only to quicken one another , and provoke unto love , and gracious communication for the edification of their souls . i never heard of any schismatique how rashly zealous or stoicall soever , that tooke upon him the authority of the civill magistrate : all for ought i know , concurre in this , that it belongs onely to the magistrate out of coercitive power to command , and compell , but to the minister of what sect soever , only to persuade , and worke upon mens consciences : so that the members of this comparison are most indecently yoaked feigning men to be of what spirit soever it pleaseth to shape them , and to doe whatsoever they thinke good , though never so unreasonably , and without all example . of the jewes i have read , that they count it unlawfull to kill a flea on the sabbath ; and such things must be pinned upon the sleeve of opposites to grace their cause , for want of better arguments to strengthen it . infine we have a buffe givē to debauched companions in words , when under the cleanly terme of recreations on the lords day , the course here taken is to sacrifice unto them indeed , and in effect . finis . doctor lake bishop of bath , and wells , theses de sabbato . . god at first made us not only men , but also children of god. . therefore wee had a double being , or were fitted for a double societie . civill . . ecclesiasticall . . these states are inwrapped the one in the other ; for the ecclesiasticall presuposeth the civill , he that is a child of god is a man , and hee must be of the civill that is of the ecclesiasticall society . . and the civill state must be seasoned with , and moderated by the ecclesiasticall ; for a man in his civill state must live as a child of god , and member of the church . . notwithstanding god would that each of these states should during this world , have successively their principall imployments . . and for these imployments hee appointed certaine times . . the proportion of time allowed , the principall imployment of the civill state was six dayes ; and that which was allowed the principall imployment of ecclesiasticall state was one day . . what times himselfe tooke for to work in or rest after the creation , the same did hee assigne to men , and made his patterne a perpetuall law ? . so then of our time god reserved a seventh part for his service . . but in this apportioning as he reserved a seventh part of time ; so was that seventh the seventh day of the weeke . . whereof the ground was his rest from labour . . for that he would have to be the day of mans rest , because he sanctified it . . and though , no meane both jewes , and christians doubt of the beginning of this observance by man , yet i thinke it began with adam . . god had a church and a service of his owne prescript from the beginning ; and why should we doubt whether hee cloathed then his service with due circumstances of time. place . . did he sanctifie it for his owne use ? that were absurd to thinke the word sanctifying doth refute it ; for whom then ? surely for man. . and the place exod. . together with the preface to the fourth commandement [ remember ] weigh more with me then all the weake presumptions that are brought to the contrary . . i conclude then , that the fourth commandement is not an introduction , but a declaratory law. but moreover i adde , that when it was delivered to the jewes there was superadded , a distinguishing reference to that church . . for it was prescribed as a signe of gods sanctifying residence amongst them ; and a memoriall of their freedome from egyptian bondage . . but these accessories derogate not from the first institution . . no more doth the forme of liturgy which was occasioned by the fall , or their freedome . . these things shew rather to what speciall use they did apply the time , then touch the apportionment thereof . . the apportionment of time ( of which i take these questions moved ) hath two remarkable things . . . that god reserveth a seventh part of time , . that hee designeth which of the seven days shall be his . . the reserving of the seventh part i hold to be by gods ordinance who is not variable in his choice , as everlasting as the world , because appointed before the fall . . and so should the hallowing of the seventh ayfm the creation have beene as lasting , had it not beene for sin , for what could have altered it but a new creation ? . but man having sinned , and so by sin abolished the first creation de jure , though not de facto , god was pleased to make by christan instauration of the world. . hee ( as the scripture speakes of christs redemption ) made a new heaven , and a new earth ; old things passed then away , and so all things were made new . yea every man in christ is a new creature . as god then when he ended the first creation , made a day of rest , and sanctified it . so did christ , when he ended his worke , make a day of rest and sanctified it . . not altering the proportion of time which is eternall , but taking the first day of seven for his portion , because sin had made the seventh alterable , therefore . . this first day succeeded the seventh , and by that was this memoriall abolished . . and although the apostles were indulgent to the jewes in keeping the seventh as well as the first , when they conversed with them ; untill the destruction of the temple . yet would they not endure , that the gentiles should be tied to the observation thereof . . this first day christ sanctified not only by his resurrection , but also by sundry apparitions before his ascension , and after his ascension by sending thereon the holy ghost ; this is cleare in the gospell and actes . the apostles directed by christs not onely example , but spirits also , observéd the same ; witnesse in the acts s. paul ; s. iohn in the revelation . and from the apostles the catholike church uniformly received it ; witnesse all ecclesiasticall writers . and the church hath received it not to be liberae observationis , as if men might at their pleasure , accept or refuse it . but to be perpetually observed to the worlds end ; for as god only hath power to apportion his time : so hath he power to set out the day that hee will take for his portion , for hee is lord of the sabbath . and he doth it by the worke which hee doth on the day ; the worke i say doth difference a day from a day . whereas otherwise all dayes are equall , and the same in themselves ; as the sonne of syrach teacheth . now then when god doth any remarkeable worke , then will hee be honoured with a commemoration day for that worke ; if the worke concerne the whole by the whole church ; and by a part if it concerne a part . and his will is understood often by his precept , but when we have not that , the practise doth guide the church . this is a catholick rule observeable in the institution of all sacred feasts both divine and humane . the worke of the day is the ground of hallowing the day , whether it be weekly monethly or yearly , as particulars evince in scripture and history . no man can translate the worke , therefore can no man translate the day ; this is an undoubted rule in theology . and no man can in reason deny due respect unto the worke , therefore hee cannot deny the hallowing of the day ; a true rule in morality . now then seeing the lords day hath not altered the proportion of time , but onely changed the day , though not properly , yet by analogy ; though not with the accessories , yet according to the originall sabbath , it may well agree with the tenor of the fourth commandement , and the observance thereof be commanded therein . according to these theses which i hold true , untill any of them he confuted , i will point out what i mislike in the questions or the answers : not every particular , but some principall points . figure the section of the answers in your booke , and you shall the better fit my theses to them . question . vvhat doe you mean when you pray after the fourth commandement , lord have mercy upon us , &c. the theses answereth , that we meane not the jewish sabbath , but that which analogically to the originall sabbath we observe , the lords day . question . sect. . the observation of the sabbath some say is morall , and perpetuall . ] by sabbath you must understand the lords day , otherwise none but hereticks hold this opinion . then i thinke the proportion of time is perpetuall thesi ; though if you looke to the assiguation of the day , it is not perpetuall ; sin hath altered it occasionally , and god causally ; absque hoc it was intended that it should be perpetuall , thesi . but whether is the observation of the lords day morall ? certainly this is a morall rule ; to hallow the day wherein god doth some remarkable worke . thes . . & . but christ did rise for the restauration of the world this day , therefore the observance thereof morall . were it an absolute assignation of time , the appointing of the lords day , it might be doubted : but take this circumstance as it cloatheth the worke , then i hold it cleare , that though time be but a circumstance , yet the observance of time so understood is morall . but there is a mutability in the observance of such times as cloath gods works , because the works themselves are subject to mutability , and so the seventh day was changed for the first , because the first creation needed an instauration ; and he that caused the instauration might make the alteration . thesi . question . section . the text is cleare colos . . that the observation of the sabbath was ceremoniall ] as a shadow ? meane you this of the originall sabbath or the declaratory cloathed with the accessories . thes . , , &c. it is certaine the originall could be no shaddow , for it is precedent to the fall . the declaration may ; true ; as considered with his accessories , but the author of the questions ( i thinke ) mistaketh the text of s. paul. for the words referre to the controversie betweene the jewes and gentiles , both believers ; but the beleeving jew would have put upon the believing gentile the ceremonies , which s. paul indureth not , either here or in the galat. as for the place to the rom : that tempereth the presumption , of the gentile , who out of the conceipt of christian liberty forgot to beare with the weake jew . all this is nothing to the originall sabbath , whereunto ( i say ▪ ) the lords day succeedeth , and is by analogy in the fourth commandement , which hath no mixture of those accessories , for ought i can see in the words . question . section . it cannot be proved , that the apostles commanded to sanctifie the lords day in memory of christs resurrection . ] no can ? what author ancient is there that doth not hold it to have had his originall from the apostles ? he should doe well to alleage them . it is something discrepant from the doctrine of our church . ] you alleage the words of the homily , but streighten the tense of them ; for the christian people that chose the first day , were those that lived in the dayes of the apostles , all of them and their posterity successively to us . doth it therefore follow that wee may not keepe the seventh day in memory of the worlds creation ? it doth ; for the lords day succeedeth in stead of that , ut thes . . therefore they cannot consist with the purpose of the alteration , which is to note a new creation . ib. constantine commanded the sixt day should be kept in memory of christs death ] kept as a fasting day , not as a festivall day ; and so the church keepeth it still . ibid. sabbato & postridie sabbati conveniunt . ] so doth the church now ; but saturday is parasceve to the lords day ; and least they should seeme to judaize , they did and do begin the eve after noon , to note it is but a preparation to sunday . ibid. saint austin termeth the sabbath in the fourth commandement , sacramentum umbratile . ] true , as the jewes did observe it ; so himselfe there expoundeth himselfe . question . . section . the observance of the sabbath day by christ compared to jewish sacrifice . ] this speaketh not of the assignation of dayes , but how strictly the day must be kept , and it is as true of the lords day . section . hebrewes . mention is made of three rests . ] or one rest rather , which is gods rest , and the participation thereof wayes typically . spiritually . the typicall is the entrance into canaan , which carried with it a cessation from labours of the jewish servitude , and pilgrimage . from this typicall many ( saith the apostle ) were excluded through infidelity , and by fayth some did partake it . but there was another participation , a spirituall , which came by jesus , whereunto iosuah could not bring , which is a ceasing not from corporall , but spirituall toyles and sinnes immediatly : but mediately it will bring unto a spirituall blessed rest both of body and soule in heaven . this spirituall immediate rest or participation of gods rest is called sabbatismus populi dei. if this be ( as i conceave it is ) the meaning of the place ; what is this to dayes ? ib. section . some will have a weekely sabbath a shaddow in regard of the strictnesse of the rest . ] i thinke the strictnesse was not it , at least not principally : but the accession ; of which in the theses . but you are out of your argument , for s. paul speakes of shadow whereof the body is christ , now before the fall the sabbath was a kinde of shadow of our eternall rest ; but not of that whereof christ is the body . and to us the lords day is a foretast of that eternall rest , and i hold this shadow to be as lasting as the world. ib. new moone et caetera shadowes in their substance not their accessories , ergo the sabbath . a weake collection ; for other feasts were instituted after the fall under the pedagogy of the law , the sabbath before ; therefore this might be made a shadow by accessorie , these not so . ibid. shall i demand of them , when this sabbath began to be a shadow . ] when after the fall it received accessions , it became such a shadow , as saint paul speaketh of col. . otherwise it was a kinde of shadow of eternall rest in the foundation , and the lords day continueth so now . ib. the apostle hebrew speaketh of the seventh as rested upon , not sanctified . ] reade the mistake of this place before . ib. section . the sabbath more ceremoniall then the other commandements : you prove it out of s. austin . ] and it is plaine hee speaketh of the sabbath as the jewes observed it , and had it given in charge with his accessories , but i still call you to the originall sabbath . gen. . res . respons . ad quaestion . . section . our words and meaning must not agree in our prayer , lord have mercy upon us , &c. a strange answer ; i thinke they must and doe agree ; for by analogy is the lords day contained in the commandement , and the church directeth us so to understand . the apportionment of time is everlasting , only the translation of the day is by all that have any understanding to catechize taught to be grounded upon a new creation succeeding the old . the personall defects i cannot reply to , but leave them to be reformed . though the imperfections of the ignorant should not be presented , when the question is made so difficult that the learned can hardly assoile it . as the author of the questions thinketh . question . how shall the fourth commandement bind us considering the forme of words to keep any day but only the seventh ? ] i suppose in my theses i have given a probable answer . seeing the apportionment of time is eternall , which i thinke cannot justly be denyed , i hold the translation of of the feast from the seventh to the first day is grounded upon analogy . for seeing god was pleased that the day of the creation should be commemorated ( as appeareth by the letter of the commandement ) and the first creation being by sin dissolved jure , & restored againe by christ upon the first day ; where we find the rest after the new creation , there we must fix the feast ; and this is perswaded by the drift of the law. except we lay this for a ground ; god will have the day of creation observed . observed after the rule of the first creation it cannot be , for then we doe not acknowledge the dissolution thereof , i meane still merito . in testimony of that , and christs restitution , we keepe the day of the new creation , and we are guided to it by the fourth commandement . question . how shall it appeare to be the law of nature to sanctifie one day every weeke ? surely here the author of the questions makes a strange answer . for he looseth himselfe in his distinction of the morall law and the law of nature which he seemeth not to understand well . he would have the law of nature to prescribe circumstances to actions , and not the morall law , whereas the morality stands in observing the circumstance of actions , as the ethicks will teach , and this in the phrase medium rationis . secondly , hee thinketh that all the lawes morall are as he calleth them of nature , doe represent the image of god , and are unalterable even by god himselfe . not considering that there is a morality that concerneth man as he is animal rationale , and reason moderateth the sensuall part , which commeth not within the compasse of the image of god. and in many particulars is mutable , and dispensable in cases of necessity ; as it is held against the law of nature that brothers and sisters should marry , but god dispensed with it , but i should wade into a large argument if i should rippe up these two errors . i rather note , that hee understandeth not the ground of a festivall day , that maketh no other ground of it than omnia siant ordine & decenter . the lords day had a higher ground , which i opened in the theses , and that is christs resurrection , and thereby a new instauration of the world. which wee are bound to observe upon the grounds set downe in the theses . and in a word ; hee that doth not let gods word be the guide directing to sanctifie a festivall day , i thinke hee squareth not his opinion according to truth , neither hath he any president from gods word . finis . defensio thesium de sabbato . i take notice of tertull , iustin martyr : ] true ; but they alter not my judgement : and why ? i finde in them onely a bare assertion , and that of a thing so remote from their times , that they could not know it otherwise then by relation . from the scripture they had none ; happily they had it from some jewes . galatinus alleadgeth some . but i oppose jewes to jewes . philo iudaeus de opificio mundi not onely is of a contrary opinion , but holdeth also that it was a feast common to all nations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and peradventure some such thing is meant by hesiod his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it is not unlikely that god made the observation of the day a memoriall of the creation . but i will not enlarge that discourse . it shall suffice that philo iudaeus , and aben ezra also and others thinke otherwise , whose judgement our orthodox divines doe , if not all , yet for the most part follow . read them upon the second of genesis . what the patriarks did in point of religion , i thinke they did it by divine direction . yee know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did never please god ; wherefore the mosaicall lawes ( other then those that had reference to the church as nationall , and delivered out of the egyptian bondage ) are to be thought not introductory , but declaratory . out of question those that concerned the substance of the service which stood in sacrifices , and i thinke concerning the circumstance of time , and place . the place ; for there where god appeared , there did they erect their altars : yea , and in the story of rebecca it is plaine that shee went to a set place to consult the lord. and why shall not the time come under the same condition ? the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must receive an answer from that which is added in confirmation of the thesis . it is but an ungrounded conjecture . where had rhenanus that opinion ? his varying from those whom i answered on the thesis sheweth that hee was not of iustin martyr or tertullian his opinion , and yet giveth no reason that may move to credit him , or countervaile what i have alleadged for my opinion . yes , there is more , if you compare deut. c. . with exodus c. . but i meant not onely that , but other passages which make the sabbath a signe of gods residence sanctifying the jewes , &c. which i expressed in the next thesis . bedes conceipt may passe for an allegory built upon a witty accommodation of the literall sense which other fathers observed before him . but that cannot be the literall sense of the commandement . you will not deny it , if you grant that the sabbath was instituted before the fall , which i thinke more then probable , though the broughtonists hasten the fall before the sabbath . and i cannot without good reason yield that the patriarchs had no set time for divine service , i meane a weekely time . true it is , that christ did rest from suffering upon the seventh ; but the last enemy death was not apparently overthrowne untill the reunion of his soule , and body , till he rose againe for our justification , &c. therefore did the apostles make that the consummation of redemption in christs person . you cannot finde in all the . to the romans that the apostle is positive in the doctrine of dayes , he expresseth a mutuall indulgence untill men had attained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the liberty from moses law. neither doth he beare out the gentiles against the jewes , but qualifie rather the destempered zeale of the gentiles that were too hot against the jewes ; sensus dictorum sumendus est ex causis dicendorum , it is plaine that there was a questiō , whether the christian gentile should be pressed to observe the ceremonies whereunto the christian jewes were pertinaciously addicted ? but never was there ( for ought i read ) a question whether the jewes should keepe the lords day ? for i think they never refused it . had there been such a quarrell , i would enlarge the sense of that chapter , as you doe , to our question , but seeing there was not , i see not how it should be reasonably done . i say not that the apostles imprinted any holinesse upon the first day of the weeke ; it was christs resurrection that honoured that day , which ( i say ) the apostles were to respect , not arbitrarily , but necessarily . you may perceive the reason in my theses . you cannot observe from the beginning of the world any other inducement to the institution of feasts , but gods worke done on the day ; if it were not a continued worke , as the dwelling in tabernacles . but you thinke the apostles did not prescribe the observation of that day ; no ? you confesse they made choice of it , and were moved so to doe by the reason which i alleage , and were they not scattered over all the world ? & where they came did they not all give the same order for the sacred assemblies ? and shall we thinke that this could be done without an apostolicall prescript ? . & . i conjoyne them , because one answer will cleare both ; let us then first agree , what it is for a thing to be liberae observationis . the questionist in his interpretation , which commonly is received , leaveth a possibility for an alteration by humane auctority , if any reason shall perswade a conveniency so to doe ; though so long as publike auctority commandeth it , he will have it dutifully observed . whereupon will follow a consectary or two . first , that this law doth not immediately bind the conscience , because merè humani iuris positivi . secondly , that extra scandalum , a man may transgresse it . for example , a tradesman may worke in his chamber , if no body bee privy to it . if this be the commentary upon libera observatio ( and if it be well inquired into , you will finde that i doe not mistake the meaning ) then i professe i cannot like of such a libera observatio . for i am perswaded that if all christendome should meete , and have never so plausible a ground , they cannot alter the day de jure , though de facto they may ; but it is worse then p●evishnesse so to doe . and why ? they cannot alter the first ground , christs rising upon that day . secondly , they cannot alter the uniforme order that upon that undenyable ground was set down by the apostles themselves , which were infallibly guided by the holy ghost . and out of these grounds i deduce , that the law doth immediately bind their conscience . and that it is to be observed , even where it may be transgressed without any scandall . christ and the apostles were not absolutely bound to lay such a foundation of the lords day , and so it was liberae institutionis ; but they having layd it , i deny that it is now liberae observationis ; so that under god i know no power that can alter it . the fathers speake of the jewish sabbath , and allegorize that as it was carnally used by the jewes . but we shall wrong the fathers , if we thinke they held that there was no morality in the letter of the commandement . for though there were a mystery figured in it , yet they doe not deny that there was a morall proportioning of time for divine service prescribed therein , which is the seventh part of the weeke . it is one thing to say that all our life time we must be religious in our conversation , and keepe a spirituall sabbath ; anotherthing to affirme that we must not have a solemne weekely day , wherein to intend onely divine worship . this last point the fathers doe not say , the former they doe , and to argue from their omission , is to extend their words beyond their meaning ; at least , their meaning is not adaequate to the sense of the commandement . no nor to their practise ; for they did constantly observe a seventh part of the weeke , which i say is the first principle contained in the fourth commandement . though i deny not but there is moreover a limitation to the seventh day from the creation exprest , which christ and his apostles altered ; but this alteration cannot overthrow the first principle ; they may both well goe together . to the particular allegations out of the fathers i will answer no more then , that what they say is true , but doth not contradict what i hold . for the mysticall sense doth not overthrow the literall of the commandement . and they understand the seventh day precisely from the creation , which we confesse altered , and speake not of the divine ordinance , for the apportioning of time , but the carnall observation of the jewes . and your answer to the first question grounded on the fathers words may passe for good ; but there is more in the commandement then so . your answer to the second i cannot so well approve , because it is exclusive . as for your third answer , that the fourth commandement is not the law of nature , but a positive law ; take the law of nature for morall reason , then i think there is more then meere positivenesse in it . for morall reason teacheth to honour the day whereon the work is done ; and that morall reason which gave this in charge was apostolicall , and so of a commanding power in both . and then you see that it is neither meerely positive , nor meerely naturall , but mixt , and so binding accordingly , ut supra ad thesin . . & . you adde two questions . whether seeing the lords day succeeds the jewish sabbath , wee are to keepe it in the same manner , and with the same strictnesse ? first i hold in my theses , that our lords day doth properly succeed the sabbath instituted at the creation . whereupon i separate all the accessories from moses law. secondly , the jewes did misconsture the stricknesse of their sabbath , as appeareth by the many corrections of our saviour in the gospell , and his generall rule : the sabbath was made for man , not man for the sabbath . thirdly , they held that they might not so much as kindle a fire , or dresse meat upon that day , grounding their conceipt upon the texts that are ex. . & cap. . but both texts seeme to be wrested ; for that exod. . about kindling a fire , must be limited by the verse going before , and is not to be understood of any other kindling of fire , then for following of their trades or servile workes , as they are called . and so munster , vatable , and others upon that place censure their mistake . and that it is a mistake against the meaning of the commandment , i gather from hence : for the jewes that will not put their owne hands to kindle a fire , will hire christians to doe it for them ; as if the commandment did not reach servants and strangers within their gates ; and they offend as much in doing it by others , as if they did it by themselves . but so doe they use to abuse the scripture , and confute their glosses by their owne practice . as for the . chapter of exod. which seemeth to forbid the dressing of meat , i hold that mistaken also . read the chapter and mark whether you can finde that upon the sixth day they were to dresse any more then served for that day , and to lay up the rest undressed untill the sabbath ; at what time ( i hope ) they were to dresse it before they did eat it . and indeed only the providing of manna is there forbidden , and a promise ( whereof they had experience ) that it would not putrifie upon the sabbath , though they kept it till then , whereas upon other dayes it would . and in this sense doe i understand the severe punishment of him that gathered sticks upon the seventh day , it was because he then made his provision , and did it , it should seeme , with an high hand . numb . cap. . as for recreations i can say nothing , but that seeing the lords day is to be the exercise of that life which is spirituall , and as a foretast of that which is eternall , it were to be wisht that wee did intend those things as farre as our frailty will reach . but vivitur non cum perfect is hominibus , and wee must be content to have men as good as we may , when it is not to be hoped they will be as good as they should . yet we must take heed that we doe not solemnize our feast vainly as either the iewes or gentiles did . against whom nazianzene is very tart , & tertul. in his apolog. in the civill law we finde a dispensation for husbandmen in case of necessity , contrary to the jewish policy , exod. . which is followed by our law. edward . the . wee may in apparrell and diet , be more liberall and costly on feasts then on other dayes . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were corporall feasts joyned to the eucharist , wherein the rich did feed the poore . which afterward for inconvenience was removed out of the church . i meane the corporall feast ( although in saint austins confessions you shall find , that in saint ambrose days there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the toombs of martyrs which saint ambrose tooke away . but though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were taken out of the church , yet upon those dayes the rich relieved their poore brethren . which they little thinke of , that for feare of breaking the sabbath have taken away hospitality . some men are over-nice in this point , more nice then christ himselfe , luc. . who on the sabbath went to a feast , and that was to a wedding feast . and why not ? seeing the sabbath is symbolum aeternae , not only quietis , but laetitiae ; therefore resembled to a feast without the toyle of acquisition . so that the sabbath is not violated by feasts , if wee exceed not necessitatem personae , though natura wee doe . now necessitas personae requireth that more be imployed in providing feasts ; as a kings diet then a subjects , a noble then a common mans , a colledge then a single person : but we must take care ne quid nimis in victu , joy &c. alogia which s. austin reproves epist. . ad casulanum must not be used . and we must keepe the apostles rule ; whether wee eat or drinke , we must doe all to the glory of god. and it were to bee wished , that the old practice , whereof there is a patterne in the kings house , & some cathedrall churches , were every where in use . that at six a clock in the morning prayers , were every where appointed for servants and such as were to prepare dinner , to goe then to church , at whose returne the masters might goe with the rest of their familie . as for other recreations , if they be not opposite or prejudiciall to piety , they may well stand with the solemnizing of the sabbath and other feasts . too much austerity doth rather hurt then good ; especially in those dayes , wherein indulgence , where of we have patternes in gods synchoreticall lawes , is extorted from those that are in authoritie , by the generall corruption of the time . wherefore i would distinguish in such cases betweene the precept and permission . the precept sheweth whereunto men should tend and be exhorted ; and it were to be wished they would follow , and keepe the lords day , as they are directed by the canon and injunction . the permission sheweth what must be tollerated for the hardnesse of mens hearts . vacation from bodily labour is required both perse ; for it is a figure of our freedome from those animall toyles in the church triumphant , and also propter aliud , that we may the better intend our spirituall life . to conclude all , seeing all agree that it must be observed , and differ onely upon what ground and how farre ; seeing to fetch the authority from god , and to keepe it with all reasonable strictnesse maketh most for piety , in a doubtfull case , i incline thither , though i condemne not them that are otherwise minded , wishing that sobriety of judgement to all in such disputes , which saint paul commendeth rom. c. . finis . an errata . in the preface p. . li. . . it is so far to be accompted morall , in the treatise , p. . l. . report , read repent . p. . l. . to seale , reade to steale , p. . l. . a new father , r. a new master , p. . l. . mockel . p. . l. . blot out and p. . l. . wee , r. who r. l. . would read could , p. . l. . ●●loponus , p. . l. . rather then p. . l. . unto . p. . l. . from sins , read for sins , p. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . purse , read purpose . p. . l. . toh read both p. . l. . and by sending the holy ghost , p. . l. . read rom : . p. . l. the last , now read was , p. . l. . read because on that day , p. . l. . qua , read quae , page . l. . his read is , p. . l. . some without , read shins with our p. . l . yet read yea p. . l. . walaeus , that , read walaeus say that p. . l. . & made read & the seventh made , line last , that on that day read , that one day . p. . l. . is to be proved , read is , to prove only . p. . l. . read banbury , p. . l. . rogers upon . read rogers . vpon , l. . is contrary read it contrary p. . l. the last , dele which the jewes keepe , read as the letter soundeth , p. . against , read againe , p. . l. . be , read to be , l. . l. . dele now being , read to be , p. . l. . though he read though i. p. . l. . that , read and that , p. . l. . peratur read● operatur , p. . l. . uno read imo , p. . l. . well , rea● 〈◊〉 p. . l. . observed the , read observed it in the p. . . saith that no more , read saith no more , p. . l. . as read was p. . l. . he doth say , read he doth not say , p. . l. ●● . gerardus , p. . li. i. read supposition l. . that god , dele that , & read god p. . l. . of ephesus , read of troas p. . l. . i can , read i call . thes . de sabbat . thes . . the seventh day from . christ an . . spirit . notes, typically marginal, from the original text notes for div a -e pa. . pa. . notes for div a -e exod. . . . . . exod. . . deut. . . . . deut. . , , , . gen. . . eth. . c. . a hos . . . prov. . . gen. . , . deut. . . es . . . a de civit . dei. lib. . c. . b quaest . supra exo. quaest . . cor. . . . part. . lib. . cap. . iohn . . notes for div a -e preface . sect. . gal. . , . see august . de haeres . & epiph. sermon . de tem . serm . . “ theodoret. “ and by inquiry i find it true * people . ▪ pet. . " math. . . . mar . . luk. . . exod. . luke . . ●ast . luk , . . gen. . , . eccles . hist . lib. . cap. . lib. . cap. . fid. orthod . lib. . cap. . dissert . de . praecep . p. . august . epist . . ad casulanum . matth. . . iren. l. . cap. . preface . anno . pag. , . fol. . pag. . act. & mon. fol. . col . . & fol. . col . . & . preface . instit . lib. . sect . . ibid. sect . . instit . lib. . c. . sect . . calvin . in . ad corin. cap. . lib. . c. . sect . . in . ad . cor. ca. . cyrill . in ioan. li. . this is to bee understood of one day in seven indefinitly considered . for as for the rest of the seventh precisely that is acknowledged to have beene mysterious . sect. . comment in . ep . ad cor . cap. . preface . inistitut . part . . l. . cap. . wallae , dissert . de sabbato . in apoc. . . * they meane the third , but indeed it is the fourth . ier. . . sum pt. . q. ● . art . . in . corpor . iob. . . tom . in gen. c. . v. . * . cor. . . hist . lib. . . . . * in apoc. . ▪ ●nvestig . ● ab . cap. . sect . . sect. . explicat . de calog p. ● . . resp . . respon . . resp . respon . rivet . . respon . rivet . . resp . . . institut . par . . l. . f. c. . respon . rivet explicat . dec . p. ● . col . . preface . athan. on that of mat. . . all things are given to me of my father . in his speech in the starre chamber , against traske . these theses of his were written as it seemes in opposition to broade . baron . tom . . pag. . baron . tom . . pag. . azorius institut . part . . l. . c. . rom. . . rom. . . acts . biblioth . lib. . p. . col. ● . psalm . . . pref. de reg . chr. lib. . cap. . const . apost . l. . c. . perkins . rivet . answ . repl. perkins . rivets ans . reply . perk. rivet . answ . reply . perk. rivet . answ . reply . perkins . dan. . . rivet . answ . reply . pref. tim. . . pref. paren . l. . c. ult . neb. . . patterne of catech. p. , . on the con. esay . . notes for div a -e in psalm . . sect. . ezr. . . zan. in . praecep . p. . ibi. l. p. . con. . conclus . ad . & . . q. . art . . harm . in . lib. mosis in praecep . . bannes . . art . . august . de . tem. ser. . . q. . art . . rom. . . nehem. . . . girded at by mr. rogers . pro. . . cor. . . ier. . . luc. . . tit. . . iob. . . es . . . psal . . . psal . . : psal . . . eccles . . . ps . . . job . . psal . . . psal . . . amos . . prov. . . notes for div a -e gen. . notes for div a -e thes . . in decalog . . geu . . thes . . an explication of the creed, the ten commandments, and the lord's prayer with the addition of some forms of prayer / by john rawlet ... rawlet, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing r estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an explication of the creed, the ten commandments, and the lord's prayer with the addition of some forms of prayer / by john rawlet ... rawlet, john, - . [ ], p. printed for john sims ..., london : . reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -- early works to . lord's prayer -- early works to . apostles' creed -- early works to . prayers -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion an explication of the creed the ten commandments , and the lords prayer with the addition of some forms of prayer . by iohn rawlet , minister of t●● gospel at wiggin in lancashire london , printed for iohn sims , at the ki●●● head at sweeting's alley end in cornhill , next house to the royal exchange , . to the reader . it might justly appear ridiculous to make a large preface to this little paper . the design of it is easily known at the first sight , to render the chief heads of our religion plain and easie to the young and ignorant . and this i hope , is an attempt of that nature as needs no great apologie , except on this account , that it comes after there hath been so much done to the same purpose already , and that so sufficiently , as might seem to render all future undertakings of this nature wholly needless . but to this let it suffice to answer , that what i have here drawn up was intended for my own private use , for which i could not find any of those expositions i light on , ( though otherwise in their kinds very excellent , and to some of which i have been much beholden ) in all circumstances so suited as i desired . and they moreover for whose sake this was chiefly designed , had not those other helps of this nature at hand , nor could i so easily procure the same for them as i can this . what is here done is in subserviency to that catechisme which our church recommends to the younger sort : that by a plain and fuller explication of the principles contained in it , the use thereof might be rendred more profitable to the learners . and for this i had the judgment and authority of the right reverend my diocesan encouraging me hereto , that none may accuse me of boldness in this undertaking . some perhaps may wonder that i observe no more proportion in explicating the articles of the creed , whilst i am so large on some , and on others very brief . but for this i thought i had sufficient reason , when i considered , that about some of them ( as particularly that of believing in jesus christ ) there have been many hot disputes , and some dangerous mistakes , of which there are still some popular books and sermons too full , notwithstanding all the endeavours of many excellent divines for their removal . that which i have herein sincerely aimed at , is onely to represent the gospel in its native plainness and simplicity , that the text might not be spoiled by a dark comment , as too oft it is , whilst easie and obvious truths are obscur'd with hard words , and with such subtil notions and distinctions , that if the salvation of common people lay upon the understanding of them , their case were hard . in the explication of some other articles , ( as especially that of the catholick church ) i have consulted the particular necessity and danger of that people , amongst whom at present the providence of god hath cast my lot . and to this i was the rather inclined , as finding not long since in some of their hands an exposition of the creed by a popish author , wherein he endeavours , though with miserable success , to shelter some of the prime novelties and falshoods of popery under the articles of the common christian faith. and under that head of the catholick church would fain perswade us , that the roman church and the catholick are of equal signification and extent . in order whereto , with their usual cunning , he jumbles i can't tell how many things together , and asks his scholar how he can prove that st. peter was head of the church , and the bishops of rome his successors in this power and dignity . and the proof is only from those two texts , which they so commonly press to this purpose . joh. the last , , , . mat. . . the insufficiencie of which allegations for that end they produce them , hath an hundred times over been shewn them ; whilst from christs command , in the former place , to st. peter to feed his flock , that is , to be diligent in preaching to them the gospel , they would infer his power over the whole church , because forsooth thereis mention made both of lambs and sheep . and the title given him in the latter place ( supposing it to be spoke rather of his person than consession ) is no more than what we find bestowed on the other apostles , eph. . . rev. . . but all this while , here 's not a syllable of his establishment in the bishoprick of rome , nor of any power over the universal church to be derived from him to his successours in that sex ; nor yet will they ever be able to shew , why this power ( if any such there had been ) should not rather be confer'd upon the sex of antioch , whereof they grant him to have been bishop , before he was at rome . on such meer uncertainties do depend the great articles of the romish faith . but these things 't is needless here to repeat ; only i shall desire any man that is impartial to let his own conscience judge , whether the definition i have afterward given of atrue catholick christian , that he is one who sincerely believes the doctrines , and obeys the precepts of jesus christ , be not far more agreeable to scripture and reason , than that which popish authors give , whilst they would have it essential to a christian to be subctej to the bishop of rome . and ineed not suggest to the judicious , how considerably the popish cause is weakned by this single conclusion , that a man may be a true catholick christian , ( as i have before defined him ) and so be saved , without being subject to the pope . for if this once be granted ( as needs it must , if scripture and reason may be of any force in the dispute ) then it plainly appears , that all their loud talk about the infallibility of the church , the authority of the church , no salvation is to be had out of the church , &c. is nothing else but empty noise : and a company of quakers or any other sectaries , if they were got but good store of them together , might talk just at the same rate , and with much-what the same reason ; whilst they arrogate all those things to their own party , which are spoke of the universal church of christ , if not more than we find ascribed even to this . yea , and grant that the church of rome were a sound part of this universal church , yet still'tis but a part , and therefore could not , with any pretence of reason , lay claim to those promises and priviledges which pertain to the whole church , any more than any other part equally sound might do . but this is not a place to discourse these matters at large . one thing more i cannot but mention , which i observed in the forenamed popish treatise , viz. the authors endeavour to prove the lawfuless of praying to saints , and that from gen. . . where iacob blessing iosephs children , saith , let my name be named on them , and the name of my fathers abraham and isaac . here for named he renders it invocated ( which makes nothing for his advantage , since even thus it is not invocated by but on them ) and thence would fain perswade his readers , that jacob here exhorts his sons to pray to him when dead , and to their forefathers . though i can hardly think this author himself was so perswaded , but offerred as much violence to his conscience as to the text , when he alledged it as a proof of that , to which it hath not the least reference : being spoke onely of his taking ephraim and manasseh into the number of his sons , according to ver . . of that chap. and so they were afterwards reckoned with the rest , as heads of their respective tribes . ( is it any wonder , by the way , if this sort of men have such a low esteem of scripture , when they can have no more service from it at their greatest needs ? ) upon this occasion it was , that before the exposition of the lords prayer , i have in an answer or two shewn , to whom it is we ought to direct our prayers , viz. to god onely through jesus christ , of which i have there , i hope , given sufficient evidence . so plain and justifiable is the doctrine and practice of our church , in this and all other matters of moment in controversie betwixt us and the church of rome , they themselves not daring to disapprove of what we doe , whilst we justly reject and sufficiently disprove their additions to christianity , wherewith they have loaded and corrupted it . throughout the explication of the creed ( there being seldome any need under the other heads ) i have been careful to annex scripture-proofs to all those points , which might in the least seem to need them , and were capable of that way of proof . in the end i have added two forms of prayer , useful for families that have no better helps : two also for the younger sort ; together with two graces to be used before and after meat . in the drawing up of which i have been so careful , that i hope there lies no considerable objection against the matter of them : and then , as for those who think a form it self unlawful , i shall not stand to concern my self with their objections or censure . may but these weak endeavours conduce any thing to the promoting of the knowledge and practice of that doctrine which is according to godliness , that is , of our christian religion , all whose doctrines and precepts , are every way sitted to make men godly here , and blessed hereafter , i shall then have my end , and let god have the praise . an explication of the creed . q. since by your baptism you have taken upon you the profession of christianity , what is required of you to make good this profession ? a. i must believe all that god by jesus christ hath revealed , and do all that he hath commanded . q. what brief summary have you of the christian faith ? a. the creed commonly called the apostles . q. rehearse the articles of your creed . a. i believe in god the father almighty , maker of heaven and earth ▪ and in jesus christ his onely son our lord , who was conceived by the holy ghost , born of the virgin mary , suffered under pontius pilate , was crucified , dead and buried , he descended into hell , the third day he rose again from the dead , he ascended into heaven , sitteth on the right hand of god the father almighty : from thence he shall come to judg the quick and the dead . i believe in the holy-ghost , the holy catholick church , the communion of saints , the forgiveness of sins , the resurrection of the body , and the life everlasting . amen . q. what mean you by saying you believe in god , & c ? a. i believe there is one first and most glorious being , without beginning or end ; the maker of all things , who is infinite in wisdom , power , goodness , and all perfections . q. what reason have you to believe there is such a being , since you cannot see him ? a. because i see those things which can come from no other cause . q. what be those ? a. this great world , and all the creatures in it , which arè made and governed in so wonderful a manner . q. how was the world made ? a. out of nothing , by the word of god , in the space of six days . q. are there more gods than one ? a. no , there is but one . q. why do you call god father ? a. principally as he is the father of our lord jesus christ , in a peculiar and unspeakable manner . q. have you any other reason ? a. yes , as also he is the father of spirits , both angels and men , and especially of those who love and serve him as dear children . q. what mean you by saying god is almighty ? a. i thereby mean that god hath power to do all things that contradict not his wisdome and goodness ; and hath right and authority to dispose of all things as he pleaseth . q. how is iesus christ the son of god ? a. as he was begotten by the father before all worlds , in a manner peculiar to himself alone , and by us not to be declared or understood . q. what do you apprehend of christ by this eternal generation . a. that he is true god , one with the father , being the second person of the blessed trinity . q. but is he not man as well as god ? a. yes , he is both god and man in one person , the humane nature being united to his divine person . q. how did the son of god become man ? a. he was conceived by the holy ghost , in the womb of the virgin mary , and in this respect also he is styled the son of god. q. wherefore was this wonderful conception ? a. one reason was , that he might be pure from all sin , wherewith the nature of others is polluted . q. why should so glorious a person stoop solow as to become man ? a. that he might be fit to obtain redemption and salvation for mankind . q. what is signified by his names jesus and christ ? a. iesus signifies saviour , and christ anointed , to let us understand that he is anointed or set apart to be our saviour and redeemer . q. how came man to stand in need of a redeemer ? a. by reason of that sinful and miserable estate into which he fell . q. how came sin and misery first into the world ? a. by the disobedience of our first parents adam and eve. q. in what estate were they created ? a. in an holy and happy estate . q. what was the particular sin by which they fell ? a. their eating of the fruit of a certain tree in the garden of eden , of which god had commanded them not to eat , called the tree of knowledge of good and evil . q. what mischief did this their sin and fall bring upon us ? a. by one mans disobedience many were made sinners , and the fountain being unclean , so are the streams . q. and what is our danger by reason of this our sinful condition ? a. we are liable to the wrath of god and to whatever miseries it shall please him to inflict , either here or for ever hereafter . q. what then did christ intend in becoming the redeemer of mankind . a. to deliver men from under the guilt and power of sin , and to save them from misery , and restore them to the love and favour of god. q. how did he bring to pass this great work ? a. becoming man , he lived a most holy and afflicted life , by his doctrine and example shewing to men their duty ; and died a shameful , painful death upon the cross , that he might purchase for us pardon of sin , with grace to heal our natures and sit us for glory ▪ q. by whom was christ put to death ? a. through the malice and procurement of the iews , he was condemned to be crucified by pontius pilate a roman governour , the iews being then in subjection to the romans . q. but why did god spare man who had sinned , and lay such sufferings on his innocent and beloved son ? a. because by this means he discovered his infinite mercy to mankind , and yet in a way that gave great honour to his justice , an atonement being made for sin , and a ransome paid that the sinner might be redeemed . q. how is it for the honour of god not to pardon sin without an atonement ? a. when god had made a law and threatned misery to the transgressours , if he had given no testimony of his displeasure upon the transgression of it , the world would have been apt to call his wisdome and holiness in question , to slight his authority , and be more bold to sin against him . q. how then do the sufferings of christ vindicate the holiness and justice of god ? a. in that they do fully discover the horrid evil of sin , and the holiness and justice of god in his hatred of it , who would grant no pardon without the death of so glorious a person . q. what is the proper effect of this consideration ? a. to make men sensible of their danger , and humbled for their sins , and thereupon to hate and forsake them . q. how doth the death of christ engage us to repentance and obedience ? a. the infinite love of god and the redeemer herein revealed is apt to make men love so good a god , and to be careful to please him . q. what farther motive doth it afford hereto ? a. the consideration of what christ himself suffered , for our sakes only , may assure us that dreadful vengeance will fall upon all those who reject this saviour , and must in their own persons suffer for their sins ; which consideration may well work upon all that love themselves to forsake their sins . q. for whom did christ die ? a. christ died for all men , that they might be saved upon condition of their believing in him : and so he is lord of all , as having bought them with his blood , and hath full power of ruling , judging and disposing of them . q. but who shall be actually saved by christ ? a. only they , who upon hearing the gospel , perform the condition therein required , of believing in him . q. what plainly is meant by this believing in christ , which is of so great necessity to our salvation ? a. hereby is meant that we must so effectually believe that jesus christ is the son of god , and saviour of the world , as to become heartily willing to be saved by him , in the way appointed in his gospel . q. what way hath he appointed in the gospel for our obtaining of salvation ? a. that we should unfeignedly repent us of all our sins , obey his commands , imitate his example , and for his sake alone hope for mercy and salvation from the free grace of god. q. is it not enough then for our salvation , to believe that our sins shall be pardoned , and to rely upon christ for this pardon ? a. no , for unless we forsake our sins , all our confidence and reliance upon christ is but sond presumption ▪ since he is the author of eternal salvation onely to those that obey him . q. what then are obedience and holiness as necessary as faith ? a. yes , they are absolutely necessary , since without holiness we shall never see god , nor can we be put into a state of justification , but by that faith , which , if life be continued , will certainly produce obedience . q. when may a man be said to be in a state of justification ? a. when he is so far brought into the favour of god , that , according to the rule and tenour of the gospel , if he should die in that estate , he should not be condemn'd for his sins . q. and is there any thing beside a reliance on christs merits necessary to put us at first into this state of justification ? a. yes , there is also required of us repentance for sin , with a sincere resolution to lead an holy life , which is as necessarily included in a right reliance on christ , as a resolution to follow the directions of a physician is included in our relying on him for our recovery . q. are we then to account obedience the meritorious cause of our justification ? a. no , by no means , nor faith neither ; for that is to be ascrib'd purely to the sufferings of christ ; only our dependance upon him and resolution to obey him ( both which do ever follow upon a true faith ) are required as the condition of this our justification . q. what more is required of us to continue us in this state , and that we may be justified and saved at the day of judgment ? a. even the actual performance of these resolutions , in living an holy life , and persevering therein to the end , is the necessary condition of our continuance in gods favour , and of our compleat justification and salvation at the last day . q. what mean you by that phrase that christ descended into hell ? a. i thereby understand his remaining under the power of death , his soul being all this while in an invisible state , as the souls of dead men are . q. how long did he thus remain under the power of death ? a. till the third day , on which he rose again from the dead . q. how long did he remain on earth after his resurrection ? a. fourty days only , to give assurance of his resurrection , and to instruct his disciples ; after which , he ascended into the highest heavens . q. what mean you by his sitting at the right hand of god ? a. his being exal ed as mediatour to divine dominion and glory , all things being delivered into his hands by the father . q. when will he fully manifest and declare his power ? a. when at the last day he shall come in power and glory to judge the world . q. who are the quick and the dead ? a. all that shall then be found alive , and all that had been dead before . q. for what are they to be judg'd ? a. for all actions done in the body , whether good or bad , open or secret . q. for what end must there be this future judgment ? a. that god , the righteous governour of the world , may be glorified in his condemning and punishing the wicked , in his justifying and rewarding the righteous . q. who is the holy ghost ? a. the third person of the sacred trinity , proceding from the father and the son , being one god with the father and the son. q. why is the divine spirit called holy ? a. not only as he is holy in himself , but also as it is his peculiar office to make men holy . q. what hath he done , or still continues to do toward the making men holy ? a. he hath revealed the will of god in the holy scriptures , and carries on the interest and design of christ in the world , by turning mens hearts from the world to god , from sin to holiness . q. for what reasons do you believe that the holy scripture was wrote by men inspired by the holy ghost ? a. because the doctrines of it are so worthy of god , and have the confirmation of such miracles . q. is the will of god perfectly revealed in scripture ? a. god hath so perfectly revealed his will and our duty therein , that nothing ought to be required of us , either to be believed or practised , as necessary to salvation , which is not plainly contained in this his holy word . q. are there not some traditions as needful as the scripture , and of equal value with it ? a. we need no traditions beside the scripture : but the tradition or delivery of christian religion , and the holy scriptures , from one generation to another , ever since the time of christ and his apostles , gives us great assurance of their truth , and helps us to judge what books belong to the canon of scripture , and what do not . q. how does the holy ghost carry on the work of christ upon the souls of men ? a. by enlightning their minds to discern the vanity of the world and the evil of sin , and thereby enclining them to come to christ , that through him , they may be reconciled to god , and made happy in his love . q. how does the spirit work these ●ffects upon the soul ? a. by opening our hearts to attend to the word , wherein our duty with the motives to it is revealed , and by keeping the truths thereof upon our minds till they become effectual to our conversion ; though the way of its working cannot be distinctly told . q. can a man be saved without the help of the spirit ? a. no , for if any man have not the spirit of christ , he is none of his . q. to what end is the spirit so necessary ? a. both to implant grace in our hearts , and to confirm and encrease the same ; to comfort and guide us , to strengthen us against temptations , and to help us in the performance of all duties . q. to whom do we owe the praise of any good thing wrought in us or performed by us ? a. to the spirit of god , who works in us both to will and to do . q. but where lies the fault , if men live all their days in sin , and are never converted and brought home to god ? a. wholly on themselves and not on god in the least . q. but how can that be ? since his spirit alone can sanctify them , can they help it if they are not sanctified ? a. yes , for by their sloth and wilfulness they grieve the good spirit of god and hinder his workings ; and by their not improving that grace they have already received , are themselves the cause why they receive no more . q. is there then any thing to be done by us , in order to our own conversion and salvation ? a. yes , for god commands us to work out our own salvation . q. what is it that we are to do ? a. we must hear and read the word of god , and consider of it ; examine our hearts and keep continual watch over our ways , and earnestly beg of god his holy spirit , to enable us to do what he requires of us . q. what do you mean when you say you believe the holy catholick church ? a. i do hereby profess to believe , that jesus christ hath a church upon earth , made up of all his true and living members , which may be called that body whereof he is the head. q. is there not some one person here in earth , appointed to be visible head over this universal church , who is to be held christs vicar on earth ? a. we read of no such thing in scripture , and therefore have no reason to believe it ; but under christ , princes and pastours are the heads and governours in their respective dominions and churches . q. why is this church called holy ? a. because the members thereof are separated from the rest of the world , dedicated to god , and engaged to holiness in heart and life . q. who are they that belong to this church ? a. as to outward appearance , all such who are baptized into the name of chri●t , and do credibly profess their belief of the gospel and their resolution to obey it . q. who are the true and living members of this church ? a. such whose belief and life is agreeable to their profession . q. why is it called the catholique or universal church ? a. to shew that it is not confin'd to any particular place or nation , as the church of the jews was , but is spread abroad over the face of the earth . q. is it proper then to give the name of catholick onely to those who are of this or that particular church or sect ? a. no , not at all , but very unreasonable . q. how is it then that some say , that the church of rome is the catholique church ? a. there is neither sense nor charity in it , since it is as much as to say , that one part ( and a bad one too ) is the whole ; and that no man can be a true christian , except he be of the church of rome . q. are not all christians in the world bound to be subject to the church of rome ? a. no , not though it should be reformed , any more than they are bound to be subject to the church of england or scotland , which are but parts of the universal church ; and many good christians there were in the world , before there was a church at rome , and many have been since , who perhaps never heard of any such place . q. is it not all one then to be papists and catholicks ? a. upon no account , since papists ( how many so ever they be ) are but a particular sect of christians , as anabaptists or quakers are , and a sect that hath done a world of mischief to the church of god , by their dangerous innovations , both in opinion and practice . q. who then is properly and truly a catholick christian ? a. he that heartily believes all that jesus christ hath revealed , and sincerely endeavours to do all that he hath commanded , is the true catholick , of what church or nation soever he be . q. what is one of the best signs of such a true catholick ? a. to have a great deal of charity for all his fellow christians , though they are not in all things of the same opinion with himself . q. and does that sign agree to that sect who absurdly call themselvos romane catholicks ? a. less than to any other sect whatever , for they are bound by the definitions of popes & councils ( which if they contradict , they cannot be papists ) to judge all men damn'd that are not of their sect , thereby condemning many millions of christians far better than themselves ; which horrid uncharitableness , is enough to keep wise men from amongst them . q. are the churches which be reformed from popish innovations parts of the catholick church of christ ? a. yes , and the best and soundest parts thereof , agreeing in all matters of substance , with the church of christ in all ages and nations of the world . q. how prove you that ? a. in that these reformed churches ( as particularly our church of england ) do profess to hold nothing as necessary to salvation , which is not contained in the holy scriptures ; which same scriptures are received and believ'd by all other christian churches , who do thereby approve of all that we hold as necessary . q. but why did these reformed churches at first depart from communion with the church of rome ? a. because the romish church imposed such new fangled doctrines and practises , as were plainly contrary to the word of god ; and therefore it was in those things to be departed from , by all those who would conform themselves to the ancient church , as it was settled by christ and his apostles . q. what mean you by communion of saints ? a. that communion which saints have with god , and christ their head , by partaking of his holy spirit ; and with one another in their mutual likeness and love , and in their assembling together for the worship of god. q. what mean you by saying you believe the forgiveness of sins ? a. i hereby profess to believe , that they who repent of their sins , trust in and obey the lord jesus , shall , for his sake , find god so gracious to them , as to free them from that condemnation and punishment to which their sins made them liable . q. what mean you by resurrection of the body ? a. i hereby profess to believe , that at the last day , god will raise up all that were dead , and change those that are then alive , and that they shall appear before the judgment-seat of christ. q. what mean you by life everlasting ? a. i do hereby profess my belief of a future state after this life , wherein the righteous shall enjoy everlasting happiness , and the wicked shall be sentenced into everlasting torments . q. but does it not seem very harsh to think , that god should punish any the worst of sinners with everlasting torments ? a. no , not when we consider what graciou terms were proposed to them , for their obtaining of glory , and escaping of this misery ; and how they themselves did wilfully refuse the offers of grace , when they knew this misery would follow upon that refusal . q. what then is safest for us all to do in this case ? a. so to believe and fear these terrible threatnings of christ , as to take the only sure way to escape them , by obeying his commands ; rather than to quarrel with them , or presume they will prove false . so much for the articles of your belief . have you also a brief summary of the whole duty of man in reference to is practice ? a. yes , the ten commandments . q. rehearse the first . a. i am the lord thy god , which brought the out of the land of aegypt , out of the house of bondage . thou shalt have no other gods before me . q. what learn you from the first commandment and the preface set before it ? a. i hence learn , that we are bound to acknowledge that god , who is our maker , owner , and the giver of all our mercies , to be the only true and living god , and to behave our selves toward him accordingly . q. how doth it beseem us creatures to behave our selves toward this our god ? a. we are bound to love him with our highest love , to put our whole confidence in him ; to reverence , admire and rejoyce in him ; to pray to him and praise him ; to obey all his commands without grudging , and to submit to all his providences without murmuring or repining . q. which is the second commandment ? a. thou shalt not make to thy self any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth : thou shalt not bow down thy self to them , nor serve them , for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me , and shewing mercy unto thousands of them that love me and keep my commandments . q. what are we taught in the second commandment ? a. the second commandment teacheth us to worship god according to his own appointment , and to take special heed that we make not any image or picture of him ; nor give religious worship to an image , upon any pretence whatsoever . q. what reason do you find given for the engaging our obedience to this command ? a. the reason here given is , that god is a jealous god , who therefore will not suffer himself to be dishonoured , by mens making and worshipping any thing as an image of him , but will severely punish such idolaters and their posterity ; whilst the true lovers and worshippers of him shall be plenteously rewarded , even to many generations . q. what other reason do you find given in the repetition of the law ? deut. . , , . &c. a. we there find this farther added , that when god spake to the children of israel , they only heard a voice , but saw no similitude , ( or bodily shape ) and therefore it is unreasonable to make any image or resemblance of him . q. how ought we then to conceive of god when we worship him ? a. we ought not to conceive of him under any bodily shape , but as a spiritual being , infinitely wise and powerful , holy , just and good ; who fills both heaven and earth with his presence , and in his essence is unsearchable . q. what is the third commandment ? a. thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless that taketh his name in vain . q. what are we taught in the third commandment ? a. the third commandment enjoyns us to have so great reverence for god , as not to take his name in vain . q. who are they that take gods name in vain ? a. chiefly they who dare swear falsly by the name of god , and they also who in their passion or ordinary discourse , break forth into swearing . q. what rule hath christ given for our ordinary communication , that we may avoid swearing ? a. that we should barely affirm or deny a thing , using yes or no , or the like expressions , without oaths or imprecations . q. is it enough to justifie these common oaths , that some men will not ( as is pretended ) believe others , except they swear . a. no , this is but a vain excuse , since sober and good men are easily believed on their bare word , and common swearers are seldome thought to make conscience even of what they swear . q. is it not enough to justifie these oaths , that what is sworn is truth ? a. no , for an oath must be taken only when we are lawfully called thereto , in some weighty case which cannot otherwise be well determined . q. who else may be said to take the name of god in vain ? a. they who are careless and irreverent in the worship of god , and they who upon every light occasion cry out , oh god , or oh lord , when they have no sense nor thought of that glorious majesty , whose sacred name they rashly mention . q. what reason is urged to keep us from this sin ? a. the consideration of that vengeance , which , sooner or later , god will certainly execute upon those who are guilty of this profaneness and contempt of his majesty . q. what is the fourth commandment ? a. remember the sabboth day to keep it holy ; six days shalt thou labour , and do all thy work , but the seventh day is the sabboth of the lord thy god ; in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant nor thy maid-servant , nor thy cattel , nor the stranger that is within thy gates : for in six days the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day , wherefore the lord blessed the sabboth day , and hallowed it . q. what are you taught in the fourth commandment ? a. the fourth commandment teacheth us that it is our duty to set apart one day in seven , for the solemn worship and service of god. q. what reason is here mentioned for the enforcing this command ? a. gods allowance of six days in the week for our worldly employments , and his own example in resting on the seventh , when he had made the world in six days before . q. which day in the seven did the jews keep their sabboth ? a. they kept the seventh day , which we now call saturday . q. why do we christians keep the first day of the week ? a. in remembrance of our redemption wrought by the lord jesus , especially of his resurrection , which was upon the first day of the week . q. what warrant have we for so doing ? a. the example of the apostles and primitive christians recorded in scripture , where this day is styled the lords day ; the practice of the church of god in all ages since ; as also the custom of our own church , and the commands of our rulers both in church and state. q. how ought we to spend the lords day ? a. in the worship and service of god , both publick and private ; especially in meditating on and praising him for his works of creation and redemption . q. are there no works lawful on this day ? a. yes , works of necessity and mercy , whether to man or beast , but we ought to abstain from such employments and recreations , as either prevent the duties of this day , or else hinder our due profiting by them . q. what is to be done in private , that we may best profit by the publick service of this day ? a. we ought by prayer and serious consideration to prepare our selves before-hand for the publick worship of god ; and when we come home , to meditate on what we have heard ; and masters of families ought to pray with and instruct those that are under their charge . q. who are they then that do not remember this day to keep it holy , but profane it ? a. they , who , without any necessity , take journeys , or follow their employments on this day , or else spend the same in idleness and pleasure ; neglecting the service of god in publick , or in their family , accounting it a burden to spend a day in works of piety and devotion . thus much of the commandments of the first table , which enjoyn the duties we owe more immediately to god. now follow those of the second table , which respect our duty to man. what is the fifth commandment ? a. honour thy father and thy mother , that thy days may be long upon the land which the lord thy god giveth thee . q. what are we taught in the fifth commandment ? a. the fifth commandment teacheth us to honour our parents , obeying all their lawful commands , succouring and maintaining them , if they stand in need of our help . q. are there none beside our natural parents to whom we owe obedience ? a. yes , we are also bound to reverence and obey all those , who , by their place and power , may well be called our parents , to wit , the civil magistrate and our spiritual pastours and teachers . servants must be subject to their masters , shewing all diligence and faithfulness , and we must give due honour and respect to all those who are in any regard our superiours . q. what promise is made to those who keep this commandment ? a. a promise of long life and prosperity , so far as god shall see it for their good . q. what reason may be given why this promise was made peculiarly to the keeping of this command ? a. because obedience and subjection , both in families and kingdomes , ordinarily produce that peace and quietness , which tends very much to our happiness even in this world . q. what is the sixth commandment ? a. thou shalt not kill . q. what is forbidden in this commandment ? a. the murdering of our selves , or any other person . q. is it sufficient , if we abstain only from murder ? a. no , but we moreover ought to abstain from all rash anger , inward malice and revenge , from railing and provoking language , from quarrelling and fighting . q. but what if others shall injure us in word or deed , may we not return the like to them ? a. no , but we must bless them who curse us , do good to them that hate us , forgive and love our very enemies , that so we may overcome evil with good . q. is there then no way of seeking our own right when we are injured and abused ? a. yes , by just and lawful means we may seek our right , but without any malice or revenge in our hearts . q. is there any case wherein the taking away of a mans life may be allowed ? a. yes , in execution of publick justice upon malefactours ; in a lawful war , or when we are constrained to it in the just defence of our own lives . q. who may be said to break this command by taking away their own lives ? a. not only they who lay violent hands on themselves , but all those who by immoderate eating and drinking , or any such wicked and wilful course , destroy their health , and so shorten their days . q. what is the seventh commandment ? a. thou shalt not commit adultery . q. what is forbidden in the seventh commandment ? a. the seventh commandment forbiddeth adultery and fornication , with all the occasions and beginnings of these sins . q. from what particularly ought we to abstain in obedience to this commandment ? a. we ought carefully to abstain from all immodest looks , unchast thoughts and discourses , from wanton songs , books and pictures ; from lascivious dalliance , light carriage and attire , from idleness and intemperance , the usual occasions of farther wickedness . q. what is the eighth commandment ? a. thou shalt not steal , q. what is forbidden in the eighth commandment ? a. the eighth commandment forbiddeth , our doing any thing unjustly to the lessening of our neighbours estate , whether by stealing from him , or by cozenage and cheating in our bargains ; by wilful neglect to pay our debts ; or by oppression and extortion . q. is this all that is required of us , not to rob others of their wealth ? a. no , but we must moreover be ready to lend or give to those that need , according to our ability . q. what especially is to be done by us that we may avoid the breach of this commandment ? a. we ought diligently to follow our several honest callings and employments ; and to live in such a sober and thrifty manner , suitable to our estates and conditions , that we may be able to pay our debts , and relieve the poor ; and so shall not be put upon stealing , gaming , cheating , or any wicked course for our livelihood . q. what is the ninth commandment ? a. thou shalt not bear false witness against thy neighbour . q. what are we especially enjoyned in this ninth commandment ? a. that when in any case we are called to be witnesses , we speak nothing but the truth . q. what farther ought we to abstain from ? a. we ought to abstain from raising , receiving or spreading false reports of our neighbour , and from doing any thing to lessen his just esteem ; from rash and uncharitable censures ; from tale-bearing and tatling of other mens matters ; and from all lying in our communication one with another . q. what is the tenth commandment ? a. thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man servant , nor his maid-servant , nor his ox , nor his asse , nor any thing that is thy neighbours . q. what are we enjoyned in this commandment ? a. the tenth commandment enjoyneth us to be so thoroughly well content with our own condition , that we should not envy or repine at any thing our neighbour enjoys , nor covetously desire it from him . q. what are those general rules in the gospel which include the whole of our duty to one another ? a. that we should love our neighbour as our selves , and deal with all others , as we our selves desire to be dealt with , were we in their case . q. give me some particular instances of this last rule . a. masters ought to deal with their servants , as they themselves were they servants , would in reason desire to be dealt with ; we must not give that ill language to others , nor raise or entertain such stories of them , as we our selves cannot bear , when we are so us'd ; the seller must deal as honestly and justly , as he desires to be dealt with , when he comes to buy , &c. q. can you by your own power perform these duties required of you ? a. no , but we need the assistance of gods grace , which we are to seek for by prayer . q. to whom ought our prayers to be made ? a. to god only , in the name of iesus christ. q. may we not then pray to angels and saints ? a. no , for we have no warrant for it from scripture , ( which , in so weighty a matter of religion , is necessary ) but very much against it . q. name to me some one text of scripture , where we are commanded to worship god only . a. mat. . . thou shalt worship the lord thy god , and him only shalt thou serve . q. where are we expresly forbidden the worship of angels ? a. in rev. . . when st. iohn being about to worship the angel , he said to him , see thou do it not , for i am thy sellow-servant , worship god. q. but may we not pray to saints and angels , as our mediatours , that they would pray to god for us ; as when we put up a petition to the king , we make use of some courtier to present it for us ? a no , for there is no likeness in the case , god himself being most gracious and always near to us ; and moreover it tends to the great dishonour of the lord jesus , who is our only mediatour , by whom we are to offer up our prayers to god. q. name me some one text to prove that christ is our onely mediatour . a. tim. . . there is one god , and one mediatour betwixt god and men , the man christ iesus . q. what farther reason can you alledge against praying to saints and angels ? a. it is in vain to pray to them , because we have no reason to believe that they can hear the prayers that are made to them from several parts of the world ; it being proper to god only to be in all places at once . q. is it lawful before hand to know the words we intend to use in prayer , that is , to use a form of our own or others making ? a. yes , it is lawful , since it is no where forbidden in scripture , and the directions there given concerning prayer may be practised either with or without a form . q. but we are taught in scripture to pray with or in the script ; and does not that forbid the use of a form ? a. no , not at all , since we may pray with the spirit , even then when we use a form. q. when therefore may a man be said to pray with the spirit ? a. when in his prayers he is hearty and serious , his soul being filled with those holy desire and affections , which are wrought in him by the spirit of god. q. is there in the gospel any form given us for our direction in prayer ? a. yes , that which christ taught his disciples , and therefore called the lords prayer . q. let me hear you repeat it . a. our father which art in heaven , hallowed be thy name , thy kingdom come , thy will be done in earth as it is in heaven , give us this day our daily bread , and forgive us our trespasses , as we forgive those that trespass against us , and lead us not into temptation , but deliver us from evil , for thine is the kingdom , the power , and the glory , for ever and ever . amen . q. into what parts may this prayer fitly be divided ? a. the preface , six petitions , and the conclusion . q. what learn you from the preface , our father which art in heaven ? a. that in all our addresses to god we ought to come before him with humility and reverence , and yet with a firm confidence in his fatherly mercy and goodness . q. what do you pray for in the first petition , hallowed be thy name ? a. that god may be known , honoured and worshiped aright both by us , and the whole world . q. what do you pray for in the second petition , thy kingdom come ? a. that god may rule in the hearts and lives of men by his spirit and laws ; that the church may be enlarged by the conversion of heathens and infidels , and that the coming of christ in glory may be hastned . q. what do you pray for in the third petition , which is , thy will be done in earth as it is in heaven . a. we herein pray that god would so conform all our hearts to his will , that we may ( in our measure ) serve and honour him as faithfully , chearfully and unweariedly , as the blessed spirits in heaven do . q. what pray you for in the sourth , give us this day our daily bread ? a. we herein pray that god would of his mercy afford to our bodies such a measure of things needful and convenient , as our daily necessities call for . q what pray you for in the fifth petition , forgive us our trespasses , as we forgive them that trespass against us ? a. we herein pray that god would be merciful unto us , and not inflict on us those punishments which we for our sins have deserved . q. what means that expression , as we forgive them that trespass against us ? a. we hereby profess both that it is our duty and our practice , to forgive such as trespass against us ; and are thence encouraged to hope for mercy from god , this forgiveness of others being one condition of his forgiving us . q. when may we be said to forgive him that trespassed against us ? a. when we bear no more grudg nor ill will to him than to any other ; nor would revenge our selves , by doing him any injury , if it lay in our power ; nor do rejoyce in any hurt that does befall him , but are ready to do him good , if he stand in need of our help . q. what then is their case , who , though they know this rule in the gospel , and daily say this prayer , yet will not forgive men their trespasses ? a. they are guilty of lying to god in their prayers , and do moreover , in effect , desire god not to forgive their sins , but to punish them with everlasting damnation . q. what is the best motive to the performance of this so needful and difficult duty of forgiving offendours ? a. gods readiness to pardon us , who have yet done infinitely more against him , than any of our fellow-creatures can possibly do against us ; the serious consideration whereof , will be apt to make us such towards others , as we desire god should be toward us . q. what do we pray for in the sixth petition , lead us not into temptation , but deliver us from evil . a. we herein pray , that god would not leave us to our selves , to run into temptation and sin , but that he would make us ever so watchful and diligent , that we may either avoid the occasions of sin , or , through the help of his grace , may overcome the temptations we meet with . q. to what use serve those words in the conclusion , for thine is the kingdom , the power , and the glory , for ever and ever ? a. these words serve as our encouragement , to ask all these things from god , to whom alone belongs all power and dominion ; and they direct us to render all praise and glory to his eternal and ever-blessed majesty . q. wherefore do we say amen , at the end of this and other prayers . a. this word amen ( which signifies as much as verily , or so be it ) is used , to express the earnest desire and great hopes we have , that our prayers will be heard and answered . to those especially for whose use the following forms of prayer were intended . beloved friends . you might with some reason be displeased with me , should i question your belief of the being of a god , and of your relation to him , as he is your creator , ruler and benefactor : but you can have no reason to be displeased with me for exhorting you to the performance of that duty , which this belief doth strongly engage you to , that is , to testifie your acknowledgment of god and dependance upon him , by your daily offering up a sacrifice of prayer and praise to his divine majesty ▪ for if you dare live at such a distance from god , as not to come before him , and worship him , it s much to be feared , you do not heartily believe that he is , or that he is a rewarder of them that diligently seek him . and this while , alas ! how little do you differ from heathens , though you may carry the name of christians ? and if wrath shall be poured out on the heathen kingdoms and families , that know not god , nor call upon his name , ( ier. . . ) do you think it shall sare any better with the families of those who are called christians , if , whilst they profess to know god , they do not worship and glorifie him as god ? nay rather shall they not have a greater condemnation ? but i need not , i hope , stand arguing with you , to shew either the necessity , the reasonableness or benefit of this duty of prayer in general , or of praying with your families . if there should be any so perverse and quarrelsome , as to call for arguments ; instead thereof , to such let me only say , if indeed you think , that neither you nor yours are any way related to god , nor owe him any service , you may at your pleasure ( and also at your peril ) forbear to render him any . if you think you stand in no need of daily protection , or of any mercy either for soul or body , or think that god cannot supply you therewith , then chuse whether you will pray to him or no. and if you are not every day beholden to god for some good thing or other , then you may neglect to give him thanks for his goodness . and if on a sick-bed , or at a dying hour , you think there will be no need of prayer , you may then omit it in the time of life and health . but for all those , who wouldnot be thought guilty of such atheism and profaneness , i would beseech them to make conscience of this duty . to this end let me advise you , every day , morning , and evening , to take the most convenient time , when your whole family can come together , and then to joyn all in humble , solemn prayer and praise to that great and glorious god , who is the maker and preserver of us all . and for your more orderly performance of this duty , if you have no better helps at hand , you may , if you see good , make use of the forms ensuing , compos'd for that purpose . here fall not , i beseech you , to devising of excuses to shift off this work any more than you would do , if you and your family were invited to a feast , or to share in some great dole . for shame pretend not you are so poor , or so hard wrought , that you cannot spare time for this service of god , as if this was only for rich men , who have nothing else to do . i know , indeed , there is more required of them than of you that are poorer : but yet you have souls to save as well as they ; and therefore , if you have any love for your selves , you will be as willing to take what pains you can to save them . you would not leave it to rich men only , to eat , and drink , and sleep ; nor should you any more leave it to them only , to pray to god , and to read and hear his word : since these works of religion are for your own interest , even for the health and happiness of your souls , as those common actions are for the preserving of your bodily life . moreover i am fully perswaded , that if you cast up your accounts right , you shall never find your selves one penny the poorer at the years end , for having spent every day one quarter or half an hour , in prayer to god , in reading and meditating on his holy word , or in any other such good employment . and yet more for your encouragement , i dare assure you , that at your lives end , you shall never repent of the time thus spent , no not though it had been twice as much , if in all other parts of religion you shall have been equally careful . much more might be said ; but i shall only add , to you that cry out , how little time you have , and therefore grudge to allow any of it for holy duties , i very much suspect , that you can every day spend much more than these would take up , in idleness and vanity , nay perhaps in the alehouse , to the great hurt of body , soul and estate . bethink you then soberly , when all your time comes to be reckoned for , which way of spending it will be most to your comfort , and now do accordingly . or if you say you have no time to throw away thus idly , yet what a great matter would it be , to rise one quarter of an hour sooner than usual , and to spend that time in prayer ? you could do more than this for your own pleasure , or for a small profit ; and shall not the love of god and your duty to him prevail as much with you ? nor yet think it will be enough for your excuse , to pretend , that your employment is of that nature , that your family cannot come together for prayer , especially not in the morning , ( which is like to be the plea of the husbandman rather than the tradesman ) this i say , will not excuse your neglect , since i question not , but that by appointing your time of prayer a little earlier , or by a prudent contrivance of your affairs , you may ordinarily avoid this difficulty . this i speak upon good grounds , since there are many , whose business in the world is as great as yours , and their callings the very same , who can yet well enough keep up family prayer , without any such inconvenience as you would pretend . and what , pray , should hinder , but you may do the same , if you have but the same love to god and zeal for his worship that they have . but however , when some of the family are necessarily absent , let as many come together as can , and lay a charge upon your children or servants , when at any time they cannot joyn with you in the family , that they be sure to take some time to pray to god by themselves in private ; for which purpose i have added two shorter forms for those of the younger sort . and indeed i would advise all , beside their performance of family-duties , to set apart some little time ( once in a day at least ) for their more secret prayer to god , which seems plainly enjoyned by our saviour himself , mat. . . when thou prayest , enter into thy closet ; and when thou hast shut thy door , pray to thy father which is in secret , and thy father which seeth in secret shall reward thee openly . nor can i well see , how that man is ever like to hold on in a religious course of life , who is not wont thus privately to betake himself to god , there to make his particular confessions , petitions , and returns of praise , and to ease himself of whatever burden lies on his mind , which before others he cannot so freely do . and in these private prayers , there is not commonly so much need of a form : all our work now being to express the desires of our own souls to god only , even to such a god as looks at the sincerity of the heart , and not at the nimbleness or eloquence of our tongues . nor indeed is it likely any form should fully reach to every mans particular case . but your best help will be , to get well acquainted with the state of your own souls ; to know well your sins , your temptations , your necessities and dangers ; and to get deeply affected with the sense of your spiritual and eternal concernments : and then do but with uprightness and humility represent the very inward sense of your souls to god , in the name of his son iesus , and you shall never fail of acceptance , through any weakness of expression : yea , remember , it is this inward sincerity of heart that must at all times accompany your prayers , if ever you hope for acceptance . and therefore , before i conclude , let me make it my earnest request to you , that you take special heed to the frame of your hearts , whenever you come before god in prayer , as in all other holy duties you ought . think it not enough to speak a few good words upon your knees , evening and morning , with a seeming reverence , whilst in the mean time , your hearts are never moved or affected with what you are doing . this is such a lip-service as neither will be acceptable to god , nor will do any good to your selves . leave it to poor ignorant and deluded papists , to number their prayers by their beads , and to think they have served god very well , when they have patter'd over so many creeds , pater-nosters and ave-maries ; a devotion which a parrot might go near to learn , and sufficiently shews that ignorance is the mother of it . but you who , through the mercy of god , do live in a church , where you have been better taught , do you shew forth the fruit of your teaching and knowledge ; and that , by offering up to god those services which beseem reasonable creatures : and which are suited to the nature of him whom you serve , who is a spirit , and will be worshiped in spirit and truth ; who is a living god , and will not be put off with a dead carkase , with the bare moving of lips , the noise of words , or posture of the body , but will have all the powers and faculties of our souls employed in the duties we perform to him . this is part of that reasonable service , which he now especially requires from us , instead of the sacrifice of beasts , and the burden of lifeless ceremonies , which were used in the iewish church before christs coming , rom. . . see , then , i beseech you , that your very hearts and souls go along with your tongues in prayer ; and let your affections be suited to the several parts thereof . this is the true praying in the spirit , whether with or without a form. let your confession of sin be attended with a deep sorrow and humiliation for it , with a bitter hatred of , and strong resolutions against it . think what a frame you should be in , and what earnestness you should use , if begging for your life of a prince or iudge ; and labour to be like affected , whilst you are begging from god forgiveness of sins and eternal life . whilst you are blessing god for his goodness , let your hearts be drawn sorth to the exercise of holy love and delight in him . inwardly thirst after that grace you pray for , resolving with diligence to labour for it , &c. and by what i have now said , you may plainly perceive , that the sincerity of your hearts in prayer is to be known , not so much by your present servour and affection , as by your behaviour afterward , and by the constant tenour of your lives . he , and he only is the true worshipper of god , and prays to him aright , who , by his daily actions and endeavours , doth manifest the same inward setled apprehensions and desires , which his words express whil'st he is praying . for instance , you beg of god , to take off your hearts from the world , and all things here below , and to increase in you a love to himself , to his son iesus , and to the glory which is above . now to manifest that you are sincere in this request , you must do your part toward the obtaining of what you beg , that is , you must set your selves to the serious consideration of the vanity , the shortness and emptiness of present things ; you must consider the nature of your own souls , and the allsufficiency of god ; you must reflect upon the goodness he hath already shown , the love of christ in dying for us , and the great and precious promises of the gospel : and by this means you shall find the spirit of god working in you those graces which you pray for . so when you pray against this or that sin , to which you are most enclined , and in danger of , you must both use particular considerations against it , and must keep out of the temptations , avoid the place and company where you are like to be drawn to it , &c. otherwise what do you but solemnly mock god ? as if one man should come to another , and with a great deal of adoe beg his help in any labour , and then run away and never set's own hand to 't . or as if a man should pray to have his house kept from burning , and then straight way go and put fire to it . in prayers for temporal mercies you do not do thus : for beside praying for your daily bread , you take pains to get it , in your several trades and employments . and do you think you are not bound to do as much for your souls as for your bodies ? or have you promises of grace , any more than of daily bread , without endeavouring for it in the way god hath set you ? nay , rather , whereas you are oft restrained from too much care about the world , you are again and again enjoyned to labour for the meat which endures to everlasting life , ioh. . . for the lords sake , then beware of cheating your souls with that common mistake , which is the ruine of thousands , both of this party and that , whilst they foolishly imagine , that their much praying and hearing will serve turn for their salvation , instead of an holy heart and life ; and so they are but devout in the church or closet , it matters not what liberty they take in the market , in the shop , or at the alehouse ; and when they have but said a good prayer in the morning , they may do what they list all the day after , or at least , they can make all whole by praying devoutly at night . how grosly do such men abuse themselves and their services , who would by these excuse themselves from holiness , when as one great reason of them is to help and strengthen us for strict and holy living . and therefore have i endeavoured so to contrive the ensuing forms , that they who use them might even thereby find themselves instructed and engaged to be holy in all manner of conversation . for which there seems sufficient warrant in our blessed saviours own example , in that most absolute form which he hath given us , whilst , with the petition for that great and comprehensive mercy of the gospel , forgiveness of sins , he hath interwoven an engagement to that great duty ( which will prove us to be christians indeed ) the forgiving of all those who who have trespast against us . let this then be firmly believed , and deeply fixt in your minds ; that as you would be loth to take up with a parcel of good words from your servants every day , instead of the work you set them ; so no more will god be put off with prayers , sermons , or any thing , instead of a sincere and hearty endeavour to render a constant , universal obedience to his pure and righteous commands . christ himself hath plainly enough told us , what 's like to become of all those , who only cry lord , lord , and yet do not obey the will of god , mat. . . we must wash our hands in innocency , and so compass gods altar , if we would have our offerings accepted of him , psal. . . and beside our endeavours to glorifie god by offering up of praise , we must order our conversation aright , if ever we would see the salvation of god , psal. . . of almost all men i know , i pray god deliver my soul from the state of those , who can pray devoutly , ( be it with book or without ) and yet go on in sin securely . but 't is time for me to conclude , though i have much ado to confine my self on so needful a subject . to shut up all then : who-ever thou art that readest this , let thy soul ( to use the psalmists phrase , psal. . . ) follow hard after god , in earnest prayer , both in the church , thy closet , and thy family : and beside this , do thou follow after peace and holiness , ( heb. . . ) in thy life and conversation ; so shalt thou certainly see and enjoy god in that glory , where prayers shall be turned into everlasting praises . amen . morning prayer for a family . most holy and ever-blessed majesty , thou renewest thy mercies upon us every morning ; and every morning we desire to renew our thanksgivings . and here we are now come before thee , humbly to offer up thanks and praise for our safety and refreshment this last night , to thee the god of love , who givest us daily cause to admire thy bounty , and to speak good of thy name . we acknowledge thee , oh god , to be our maker and preserver ; thou didst at first give us life and reason ; and from thee it is we have received all the comforts of life , from the very day of our birth to this present morning . through thy goodness it is we have enjoyed any measure of health and strength , and have been furnisht with things needfull and convenient for this present state . thy good hand of providence hath still been over us , either in keeping us out of dangers and troubles , or else in supporting and helping us under them , or in delivering us out of the same . for these and all other thy mercies , at any time bestowed on us or ours , or any of the sons of men , we desire to render humble and hearty praise to thy divine majesty . yea , blessed , and for ever praised be thy name oh god , that thou hast not only shewn much mercy to our bodies , but hast also made abundant provision for the everlasting welfare and happiness of our precious souls . most fully hast thou declared to the world , both in thy word and by thy works , that thou hast no delight in the death of sinners , but hadst rather that they would turn and live : for even then when we were fallen from thee , and from that blessed estate wherein our first parents were created , and so stood liable to thy wrath and to everlasting damnation ; then wast thou pleased to take pity on us , when none else in heaven or earth did pity or could relieve us ; even then didst thou give thine own son iesus christ from heaven to be our saviour and redeemer , to teach us thy will , to give us thy spirit , and to die for our sins , that as many as believe on him and obey him , should not perish , but have everlasting life . oh , what manner of love is this , which thou the father hast shewn , and which thy son iesus hath shewn to us worthless creatures , to us vile sinners ! the sense of our own unworthiness may justly encrease our admiration of thy kindness : and when we consider all this thy goodness , great cause we have to humble our souls before thee , in the remembrance of our own sinful and most unsuitable carriage toward thee the god of love . we did indeed bring along into the world with us sinful natures and inclinations ; for in sin we were conceived , and brought forth in iniquity . and alas ! how many sins have we committed since we came to the use of our reason ! though thou hast always been doing us good , yet , like foolish and unthankful wretches we have returned evil for good . we have been far from loving thee and trusting in thee as beseems thy creatures : but rather have we wasted our love upon the vain and fading enjoyments of this present world ; in them have we delighted , and in them have we placed our confidence . though we have called thee our maker and owner , yet have we not quietly and patiently submitted to thy will , as we are therefore bound , because we are thy own : but very ready we have been , both to murmur and repine at thy providences , when they have gone cross to our carnal desires ; and to find fault with thy laws , as if they were too strict and severe , because they are contrary to our foolish sensual inclinations . oftentimes have we neglected the duties of thy worship , mis-spent and profaned thy holy day , and have look'd on prayers , sermons and sacraments as burthensome and needless things . and very trifling and careless have we been in those duties we have performed ; not duly considering what an holy and glorious god thou art , with whom we have to do . thou indeed hast commanded us to love our neighbours as our selves ; but we , through the sinful and excessive love of our selves and our own concernments , have been very much wanting in the duties of justice and charity to others . much of our precious time we have wasted in idleness and vanity , in unprofitable and sinful company ; and too frequently we have abused thy good creatures , for the satisfaction of our own base lusts . often have we given way to our own unruly passions and sinful inclinations , breaking thy laws , and grieving thy spirit , merely for the tasting those pleasures of sin that are but for a season . and these deeds of darkness , these sins of ours we have committed in the open light of thy gospel , contrary to the plain commands of thy word , which we have often read and heard , yea contrary to the motions of thy spirit , and the checks of our own consciences , which we have felt within us . most justly therefore mightest thou pour out the hottest of thy fury upon us , as having been of those disobedient servants , who have known thy will , and yet have not done the same . nor can we expect any other than to be made infinitely and eternally miserable , if thou should'st deal with us after our deservings . but there is yet , through thy grace , a door of hope open for us ; thou thy self hast provided a refuge , to which poor sinners , in this life-time , may fly for safety and comfort . for thou , oh most merciful father , hast promised , that thou wilt , for thy son iesus sake , have mercy on all those , who are truly grieved for their sins , humbly confessing and speedily for saking the same . now we must needs acknowledge those thy conditions of mercy are exceeding equal and gracious ; and most just it is we should perish for ever , if we refuse the same . for we cannot , oh god , in reason expect , that our sins should be pardoned , if we wilfully continue in them ; nor can we ever hope that christ should be our saviour , if we do not own and obey him as our lord ; nor can we look for the joys of heaven , whilst we walk in those ways of wickedness , which lead to hell and damnation . oh wilt thou then make us sincerely willing to do what we our selves own to be so just and reasonable : that we may not dare in an hardned and impenitent manner , to go on in those ungodly courses , which we are convinced are so dangerous and mischievous . let not our own vile lusts , nor the temptations of satan , our malicious enemy , prevail with us to reject our blessed saviour , and that eternal life which he purchast by his death , and now offers to us in the gospel . how shall we then escape , if we neglect so great salvation ? or what shall we plead for our selves , at the last great day , if we that are called christians should be found depisers of christ ? how justly may he then destroy us , not only as enemies , but as mockers ; and may give us our portion in the hottest place of the burning lake , with hypocrites and unbelievers . wherefore we do now most humbly and earnestly beseech thee , oh thou father of mercies , and god of all grace , give us not up to such a reprobate mind and feared conscience : but together with enlightned minds , give us such soft and tender hearts ▪ that we may look back on the sins we have committed , with shame and sorrow ; and may cast away from us even our most pleasant sins , with bitter loathing and hatred , never more to be reconciled to them . and for thy son iesus sake , be thou merciful to us , own us as thy redeemed ones , and make us partakers of those great mercies and blessings , which he hath purchast for all his faithful servants . for his sake alone we beg from thee the forgiveness of our sins , a freedome from thy wrath , and from everlasting damnation . and we do also beseech thee , by him to deliver us from the evil of this present world , even from the snares of the devil , and from the power of our own corruptions , that no sin may reign in our mortal bodies , so that we should yield obedience thereunto . oh cleanse thou us from all secret sins , and let not presumptuous sins have dominion over us : but let thy holy spirit ever rule in our hearts , and so guide us in all our thoughts , words and actions , that we may ever render a sincere and chearful obedience to all thy commands . fill us with such a sense of thine infinite goodness , that we may love thee our god with all our heart and soul. and help us to shew this our love to thee , by our unfeigned love to thy people , and to all men . and make us still careful to deal with others so justly and charitably as we our selves desire to be dealt with . keep us ever depending upon thy grace for strength and assistance , without which we can do nothing . oh do not thou leave us to our selves ; for then we perish . forsake us not , oh god , at any time through our whole lives , nor suffer us to depart from thee ; but keep us ever stedfast and unwearied in well doing . wean our hearts from this world and all the comforts thereof ; make us always sensible that we are hasting away hence into eternity ; and prepare us for that time when we must e're long be called away thither . help us now to live in such frequent serious thoughts of death , that it may not be terrible nor hurtful when it comes . now make us wise to set our affections on things above , and to lay up for our selves a treasure in the heavens , that when all things here below shall fail ▪ we may then be received into those everlasting habitations , which thou hast provided for them that love thee . with us shew mercy to the whole world . let the gospel of thy son run and be glorified throughout all the earth : make it known to heathens and infidels , and let it be obeyed by all that are called christians . let all popish darkness , ignorance and idolatry , with all other errours and heresies , be driven away by the light and truth of thy pure gospel ; and let the coming of christ in glory be hastned . be merciful to these nations wherein we live , and grant we may be so humbled and reformed , that we may be pardoned and spared . be gracious to our dread soveraign , and all his royal relations ; enrich them with the graces of thy holy spirit : and make all our magistrates faithful and zealous in punishing and suppressing wickedness , and in promoting vertue and godliness . let thy blessing be upon the faithful preachers of thy gospel , encrease daily their number , and let their labours be blest and succeeded . let all our differences be so compos'd , that we may live in peace and love , and with one heart and one mouth may glorifie thee our god. bless our friends and relations , and make them thy faithful servants . visit in mercy all the children of affliction ; whatever their particular necessities and burthens are , whether of soul or body , do thou seasonably and suitably comfort and relieve them . and now , oh god , since through thy good providence , thou hast brought us to the beginning of another day , afford us we beseech thee thy gracious presence throughout the same . let thy blessing be upon us in our lawful callings and endeavours . preserve us and all ours , if it be thy will , from all bodily dangers ; especially we beg that we may be kept from sin , the worst of evils . where-ever we are , or whatever we are doing , keep us sensible of thy eye that is ever upon us ; that in all companies and employments , we may approve our selves to thee in well doing ; and make us ever watchful against all sin and the temptations that lead to it . as we now have prayed to thee in the morning , so let us remain in thy fear and service all the day long : and do thou so guide us , this day and all our days here on earth , by thy counsel , that we may at last be received to thy glory . and all we humbly beg , for the lord jesus our dear saviours sake ; with whose words we conclude these our imperfect prayers , saying , as he himself hath taught us , our father which art &c. evening prayer for a family . oh eternal and ever-blessed god , thou art the maker and lord of all things , who dost uphold the world by thy power , and govern it with infinite wisdome and justice : and we are the workmanship of thy hands , who depend upon thy providence , and in thee live , move , and have our beings . from thy bounty we are daly supplied with mercies for our bodies ; and through thy patience it is we have yet leave to wait on thee , and to seek from thee grace and glory for our immortal souls . oh what are we vile sinners , that thou shouldst have such regard to us , and so earnestly invite us to thy service , who deserve not so much as to live on thy earth , or once to appear in thy presence . and 't is onely through thy forbearance of us , that we have not long since met with the just wages of our sins , in those eternal torments from which there is no recovery . for we confess our selves to be by nature children of wrath , even as others being stained with that foul leprosy and pollution of sin , which was derived from our first parents . but so little sense have we had of the evil and danger of this our estate , that we have even taken the direct course to make our selves more miserable , by adding daily our own actual sins to this corruption of our natures . oh how justly may we blush , and be confounded in our selves , when we look back upon our carriage in the world , from our childhood and youth up even until now . how much of this our time have we spent in sin and vanity , but how little in thy service ? in every place and condition of life that we have been , we may easily remember the many sins we have been guilty of ; but how little have we made it our business to obey thy laws , and honour thy name , either by doing good to others , or getting good to our own souls . we had soon learnt in words to acknowledge , that we were made to serve thee our god ; but in works we have denyed and disobeyed thee . we have been very forgetful of thee , and of thy authority over us ; and have lived as if we owed thee no service , as if we thought thou hadst no regard to our actions now , nor wouldst ever call us to a reckoning for them hereafter . though in our infancy we were baptized into thy name , and thereby bound to serve thee all our days in newness of life , yet we have often broke this covenant , which we then entred into . instead of performing our vows to renounce this world , and its pomps and vanities , with the flesh and the lusts thereof , we have been most eager lovers and followers of the world , and have made provision for the flesh , to fulfill the lusts thereof . oh how often hath the temptation of some worldly profit , or carnal sensual pleasure drawn us to cross thy will , and wound our own consciences , and to endanger the damning of our precious souls . and this whilst we have taken on us the name of christians , and have profest to believe all that is revealed in the gospel . whilst we our selves have spoken much against sin , and of the mischief and danger of it , yet have we securely allowed our selves in it ; and have neglected those very duties , which we have confest to be just and reasonable , and for our own greatest good . whilst we have seemed to contemn this world as vanity , our chief business hath been to seek after it ; and whilst we have spoke much of the joys of heaven , and with our tongues have extoll'd them , yet we have taken little pains to make sure of them , by walking in those ways of holiness , which can only bring us to the enjoyment of them . yea , these and such like confessions as these have we often made before thee , and yet still have continued in the very same temper of mind and course of life , which we acknowledge to be so exceeding sinful and dangerous ; as if we thought it enough for us , to condemn our ways without reforming them , to confess our sins without forsaking them . the very sins of our prayers themselves , the hypocrisie we have therein been guilty of , is enough for our condemnation . often have we prayed that thou wouldst vouchsafe to keep us without sin , and yet presently we our selves have carelesly and wilfully run into it ▪ and when we have been begging that the rest of our lives might be pure and holy , we have strait-way gone and polluted our selves with impure and ungodly actions . and after we have gone from the hearing and reading of thy holy word , we have quickly forgotten and disobeyed it . what then shall we say unto the most righteous god , or wherewith shall we excuse our selves ? for alas ! our transgressions are multiplied before thee , and our sins they do testify against us . and if thou shouldst now be extream to mark what we have done amiss , and to deal with us accordingly , how then shall we appear in thy presence , or whether shall we flee from thy wrath ? but oh thou that art the preserver of men , ever ready to shew mercy to the humble and penitent , look on us poor sinners with an eye of pity and tender compassion : and do thou now work in our souls that unfeigned sorrow for the sins we stand guilty of , that we may be fitted for mercy and pardon , that so iniquity may not be our ruine . we come to thee , oh god , in the most blessed and prevailing name of thy son jesus , through him our prince and our saviour , begging both repentance and remission of sins . for his sake turn from us thy wrath , and receive us into thy favour : let his precious blood , which he shed for sinners , cleanse us from all unrighteousness . and oh that this love which he hath shewn in dying for us may prevail with us to trust our souls with him ; to love him and obey him , that so he may become to us the author of eternal salvation . oh lord , grant we may never be so wickedly disingenuous and perverse , as to encourage our selves in sin , because christ died for sinners ; as if we might therefore hate him because he hath loved us : but make us ever so duly sensible of the ends of his death , that we may entirely give up our selves to him , who gave himself for us , that he might redeem us from all iniquity , and purifie us to himself a peculiar people , zealous of good works . do thou graciously enable us , by our holy and unblameable walking , to adorn the doctrine of god our saviour in all things ; and let this grace of thine which hath appeared to the world , bringing salvation , teach us to deny ungodliness and all worldly lusts , and to lead righteous , sober and godly lives , whilst we are in this present evil world . to this end , we beseech thee , oh god , through thy son jesus , to shed abroad thy holy spirit into our hearts , and thereby to cleanse us from all filthiness of flesh and spirit , that we may perfect holiness in thy fear . sanctifie us throughout both in body and soul , that we may be holy in heart and life , even in all manner of conversation . take off our affections from all things here below , and six them on thy blessed self and the glory that is above ; that we may never be so foolish , as to expect happiness from riches , pleasures , friends , or any worldly comforts , which are daily decaying and dying away : but let us ever trust in and depend upon thee the living god , who givest us all the good things we enjoy , and who alone canst make us perfectly happy , in the enjoyment of thy self for ever . whilst we are here , in our travail through the world , we only beg of thee such a measure of outward comforts as thou seest most convenient for us and ours . let us have thy blessing with whatever we enjoy ; and give us patient and contented minds under all thy dealings with us . make us faithful in obeying thy command , first to seek the kingdom of heaven and the righteousness thereof , and then we know thy promise shall be fulfilled , that all other things shall be added to us , so as thou seest will be best for us . to thy will , oh god , we desire humbly to resign up our selves and all our affairs : only do thou keep us continually in thy fear and favour , and then deal with us as seems good in thy sight . encrease in us a sincere love to all men , that we may carefully perform our duty to them , doing good to all , to the utmost of our power ; but never doing any kind of hurt or wrong to any , either in thought , word , or deed . lord preserve us from envying the richest , or despising the poorest , and keep us ever free from hatred , malice , uncharitableness , and from all desire of revenge . let thy grace so curb our passion , and change our corrupt natures , that we may not render evil for evil , but may always study to overcome evil with good . whenever we receive injury from others , do thou enable us from the heart so to forgive them , as we for christs sake hope to be forgiven by thee . let us all in this family live in peace and love , and in the fear of thy great name , faithfully performing our duties one to another , in our several relations . help us , oh heavenly father , to pass the time of our sojourning here in fear , as pilgrims and strangers , abstaining from those fleshly lusts which war against our souls ; that laying aside every weight and hindrance , we may with patience run the holy race that is set before us . keep us always mindful of that everlasting state toward which we are daily tending , that we may spend this short life as beseems those who know that death is hasting upon us , and that after death comes judgment , when thou the righteous god wilt call us to an account for all our deeds done in the body , and wilt accordingly dispose of us , either to happiness or misery for ever . oh lord make us in good earnest in these our prayers ; and help us to live as those that believe the great truths of thy gospel ; that we may ever have such a sense of them upon our minds , that we may not dare at any time , upon any account , to allow our selves in any one sin , or in the neglect of any known duty : but by patient continuance in well doing , may seek after , and make sure of that glory and immortality , which thou hast promised , through iesus christ , to them that love and serve thee . with us , shew mercy to the whole world . let the gospel of thy son run and be glorified throughout all the earth ; let it be made known to heathens and infidels ; let it be obeyed by all that are called christians . let all popish darkness , ignorance , and idolatry , with all other errours and heresies be driven away by the light and truth of thy pure gospel ; and let the coming of christ in glory be hastned . be merciful to these nations wherein we live ; and grant we may be so humbled and reformed , that we may be pardoned and spared . be gracious to our dread soveraign , with all his royal relations , and enrich them with the graces of thy holy spirit . make all our magistrates faithful and zealous in punishing and suppressing wickedness , and in promoting vertue and godliness : and make us and all other subjects loyal and obedient to our king , and to all in power under him . let thy blessing be upon the faithful preachers of thy gospel , encrease daily their number , and let their labours be blest and succeeded . let all our differences be so composed , that we may live in peace and love , and with one heart and one mouth may glorifie thee our god. bless ad our friends and relations , and make them thy faithful and obedient servants . visit in mercy all the children of affliction , whatever their particular necessities and burthens are , whether of soul or body , do thou seasonably and suitably comfort and relieve them . we humbly bless thy name for the mercies of this day , that thou hast safely brought us to the end thereof ; and earnestly we beg thy pardon of whatever sins we have been guilty , whether of omission or commission , in thought , word or deed . take us we beseech thee , and all that is ours , into thy care this night , and keep us , if it be thy will , from all evil of body , especially of soul : and so refresh us with rest and sleep , that we may be fitted for thy service and our lawful imployments in the following day : and all we humbly beg for christ jesus our saviours sake , with whose words we conclude our imperfect prayers , saying , as he himself hath taught us , our father which art in heaven &c. two forms of prayer especially intended for the younger sort . morning prayer . great and glorious lord god , thou hast commanded us to remember thee our creatour in the days of our youth : and here am i thy unworthy servant , desirous to manifest my remembrance of thee , i praying to thee , according to thine own appointment . my only hope of acceptance is in thy goodness and mercy , who art a loving and tender father to us thy poor creatures , and art ready to accept of the weak services and prayers of those , who do heartily desire to please thee and obtain thy favour . wherefore i now most humbly beseech thee , to be gracious and favourable to me , a worthless , sinful creature . i have indeed been a transgressour from the womb , and have shewn my evil and wicked nature , by my great forwardness to run into any kind of wickedness that i have been capable of . when i could do little else , i had soon learnt to sin against thee ; very early i began to be stubborn , and self-will'd , proud and slothful , quarrelsome and revengeful . and to this very day have i continued in my sins , which have encreased together with my years ; and have been given up to the pleasing of my self , and satisfying my own vain and childish inclinations , but have taken little thought for the pleasing and serving of thee my maker and preserver . though i have had so much reason , that i could love my parents and friends , those that did me good , and have been afraid of displeasing them , and of being corrected by them , yet have i had little love for thee my god , who art the giver of all good ; nor have i been afraid of thy wrath , who canst destroy both body and soul in hell. this , oh lord , hath been my great folly , and a very great cause of all my other sins , that i have lived most of all by sight , and have little minded any thing but what is now before me . therefore have i forgotten thee , and lived as if there was no god , because i could not see thee with bodily eyes ; and have preferr'd any foolish pleasure now in hand before the everlasting joys of heaven , which are yet to come ; and because i could not see hell-torments , nor hear the roarings and out-cries of those who are damned for their sins , therefore have i made so light of sinning against thee . but of this my folly , and all my wickedness the fruit of it , i desire to to be ashamed before thee ; confessing that i have herein behaved my self more like a bruit beast than a reasonable creature , whilst i have been led by my senses more than by my reason , or by the belief of thy holy word : and most justly mightest thou deal with me accordingly , and mightest shut me out of those joys , which i have so little loved and sought after ; and mightest make me for ever feel those torments , of which i have not been afraid . but i humbly beseech thee , oh merciful father , for thy son iesus sake , take pity on me , and freely forgive me all my sins , and save me from those miseries , which for my sins i have deserved . and i beseech thee to give me thy holy spirit , that i may thereby have my mind enlightned , my heart softned , and my nature so throughly renewed and changed , that i may be taken off from the love of all sin , and may take such pleasure in thy service here , that i may live with thee in happiness for ever hereafter . since , through thy great mercy , i have been baptized in my infancy , and thereby given up to thee my god , and engaged to be thy servant , do thou help me rightly to understand and carefully to perform the duties to which by my baptism i am bound : that i may in heart and life renounce the devil and all his works , the lusts of the flesh , and the pomps and vanities of this world , and may remain christs faithful servant unto my lives end . let thy grace preserve me from all those snares and temptations , which in these my younger years i am most in danger of . oh keep me that i may never fall into rioting and drunkenness , whoredom , or any kind of wantonness and uncleanness . do thou help me at all times to watch over my ways , that i may not wilfully run into any temptations and occasions of sin ; that i may not be given up to idleness , gaming , nor the excessive love of any sports or pleasures ; nor may venture amongst such wicked companions as would entice me to ungodly courses ; neither let their jeers and scorns ever make me ashamed of a strict and holy life . make me ever careful to hearken to the reproofs and instructions of godly friends , and to keep my self employed in honest and lawful labours , or in the duties of religion . and whilst i shall continue in this dangerous world , be thou oh god my upholder and my guide . i desire heartily to give up my self to thee , to be disposed of as seems good in thy sight , begging only , that in every condition , through my whole life , i may be kept faithful to thee , and diligent in thy service , that so at length i may be brought safe through all difficulties and dangers , into that everlasting rest which remains for thy people . be merciful to the whole world ; fill the same with the knowledge of thy gospel ; and let the coming of christ in glory be hastned . be gracious to these nations , to our king , with all his royal relations , and all magistrates under him . bless the ministers of thy holy word , with all thy people , and my kindred and friends . shew mercy to all them that are in affliction ; and let thy blessing be upon this family to which i belong . i praise thy name for the mercies of this last night ; and beg thy presence with me this day , that i may not do any thing which is displeasing to thee , but may ever so live in thy fear , that i may be sure of thy favour , both here and to all eternity . and all i humbly beg for thy dear son jesus sake , who hath taught us to pray , saying , our father which art in heaven , hallowed &c. evening prayer . most great and glorious lord god , thou dwellest in the highest heavens , and yet thou regardest the meanest of thy creatures here on this earth , and art ever ready to shew mercy to such as do humbly and earnestly seek to thee for the same . wherefore i do now most humbly beseech thee to take pity on me , a weak and worthless creature , and to deal with me , not after my deserts , but according to the multitude of thy tender compassions . i cannot , alas ! plead any deserts of my own : for though i am thy creature , yet am i a vile sinner , one that deserves not the least of all thy mercies . i was born into this world with a sinful and corrupt nature , which is prone to wickedness , and very backward and listless to any thing that is good : and i have already shewn forth the sinfulness of my nature , in those sins which i have committed against thee . though my years have been but few , yet my sins have been many and very grievous . of that little time which i have lived in the world i have wasted much in folly and idleness , in sports and pleasures , seldom thinking what i was sent into the world for , or how i might do to make my self happy for ever . i have indeed been often taught , that i was made on purpose to serve thee , oh god , in obeying thy commandments , that so i might live with thee for ever in heaven ; yet have i grievously neglected thy service , and have not made it my business to get acquainted with thy holy laws ; and those plain commands , which i have known , i have often wilfully broken . little delight have i had in praying to thee , in reading or hearing thy holy word : but have greatly neglected these duties , and have oft spent the lords day in idleness and playing . yea , with shame i must confess , i have taken pleasure in reading any foolish book rather than in the holy bible : and though i could well enough remember idle stories , vain and wanton songs , yet have i soon forgotten thy blessed word , after i have read or heard the same . many times have i been disobedient to my parents , and to those who have had rule over me ; and when i have committed faults , i have been presently ready to tell lies for the excusing my self , though i knew i did ill therein . very easily have i been drawn into ill company , and to joyn with them in doing evil : and though i have seen many of my companions , as young as i , die before me , yet have i seldome thought with my self how i should do to get fitted for death , or what would become of me after death in another world . now , oh lord , i beseech thee to open my eyes , and soften my heart , and work in me a true sorrow and repentance for these , and all other the sins which i have at any time committed against thee , that so i may find mercy and forgiveness from thee . have mercy upon me , oh thou god of mercy , and for the lord jesus sake be at peace with me . let his precious blood wash me from all my sins , and procure thy favour , that i may escape those eternal torments which i have most justly deserved . through the lord jesus do thou become my gracious , loving father , owning me as thy dutiful child : and help me to shew that i am so , by living in a careful obedience to all thy holy laws . oh that the time past of my life may suffice to have spent so vainly and carelesly ; lord make me for the time to come diligent and careful in serving thee , and in working out my own salvation . make me so wise for my own good , that i may put off the amending of my ways , and leading a godly life till hereafter ; let me not think it too soon to set about that work for which all my life was given me , and is all little enough . justly then maist thou shorten my days , if i should wilfully defer my repentance and reformation . yea justly maist thou refuse to accept of me in old age , if now i spend my youth , and the best of my days in serving the devil , and satisfying my own lusts . wherefore oh lord , i beseech thee , now betimes to encline my heart to thy fear and service , that when i am old , i may never depart from thee . make me always sensible of the shortness and uncertainty of my life , that numbring my days , i may apply my heart to wisdome ; and through my whole life may make this my great study and care , to get an everlasting happiness in the world to come . oh never suffer me , good god , to become so foolish , as for any pleasures of sin , to part with the hopes of eternal glory , and to sell my soul into the hands of satan , to be tormented with him for ever . but do thou , oh lord , strengthen me by thy grace , against all his temptations , and against the allurements of the world and the flesh , that they may not prevail over me . help me to flee all youthful lusts , and to follow after sobriety , chastity , and all manner of purity , virtue and godliness . when-ever i am ready to run into sin , oh then fill my mind with the thoughts of that hell , to which sin leads ; and let the hopes of heaven make me ever chearful and constant in thy service . let thy word be my chief study and delight , and thy people my constant companions ; and let thy holy spirit ever guide and assist me in the ways of holiness , till at length i shall be advanced to that happiness which shall never end . be merciful to the whole world , fill the same with the knowledge of thy gospel , and let the coming of christ in glory be hastned . be gracious to these nations , to our king and all his royal relations , and to all magistrates under him . bless the ministers of thy holy word , with all thy people , and my kindred and friends . shew mercy to all them that are in affliction ; and let thy blessing be upon this family to which i belong . i praise thy name for the mercies of this day , and humbly beg pardon for the sins i have herein been guilty of , whether in thought , word or deed . take me into thy care ▪ i beseech thee , this night , and preserve both soul and body from evil , and so refresh me with quiet rest and sleep , that i may be better fitted for thy service in the following day . and all i humbly beg of thy divine majesty , for the lord christ jesus sake , who hath taught us to pray , saying , our father &c. grace before meat . give thy blessing , oh god , we beseech thee , to thy good creatures now provided for us , that by a sober and moderate use of them , our bodies may be strengthned and fitted for thy service , for jesus christs sake , amen . grace after meat . we bless thee oh god , for the refreshments at this time afforded to us , and for all other the comforts we enjoy , whether for soul or body ; help us we pray thee to shew our thankfulness for thy mercies , by living to thy praise , in a sincere obedience to all thy commandments , for jesus christs sake , amen . finis . notes, typically marginal, from the original text notes for div a -e psal. . . rev. . . tim. . psal. . . ioh. . . ioh. . . rom. . . gen. . deut. . . gal. . . mat. . . ioh. . . col. . . heb. . . act. . . cor. . . eph. . . ier. . . . iob . . sam. . . ioh. . , . . col. . , , . isa. . . ioh. . . . ioh. . . isa. . . rom. . . tim. . . phil. . , . ioh. . . luk. . . heb. . . heb. . , , , . rom. , , , . ioh. . . . rom . . gen. . . , . gen. . rom. . . rom. . , , . iob. . . psal. . . rom. . , . cor. . . eph. . , , . mat. . . act. . . col. . . . luk. . . ioh. . . pet. . , , , . pet. . . rom. . , . heb. . . mark. . . mat. . . . ioh. . . ioh. . . rom. . , . mat. . . rom. . . cor. . . rom. . . heb. . , . pet. . , . cor. . . rom. . . ioh. . . luk. . . heb. . . tim. . . tim. . . heb. . . ioh. . . pet. . . rom. . , , . cor. . , . ioh. . mar. ● , . ioh. . . ioh. . , . ioh. . . act. . . mat. . . ioh. , . ioh. . . ▪ . , . rom. . , . ioh. . , . mat. . . heb. . . heb. . . gal. , . act. . . act. . . rom. . . act. . . cor. . . pet. , . heb. . . heb. . . eph. . , , . iam. . . , , , . &c. col. . . mat. . . mat. . , . &c. ioh. . rev. . . act. . . , . . ●uk . . ● . cor. . . act. . . mat. . . heb. . . phil. . . , . mat. . . tim. . . eccles. . . rom. . . cor. . . thess. . , , , . . . iude . ioh. . . cor. . , . cor. , ioh. . . thess. . . tit. . . pet. . . ioh. . . rom. . . gal. . . mat. . tim. . , , . rev. . , . mat. . . cor. . . cor. . . rom. . . cor. . . act. . . thess. . ioh. . . ier. . . ioh. . . ioh. . . rom. , . thess. . , . thess. . , . eph. . . rom. . . eph. . , . . phil. . . hos. . . isa. . . ioh. . . ioh. . . act. . . mat. . . phil. . . prov. . . . tim. . . . ioh. . cor. . . eph. . . luk. . . iam. . . eph. . . . col. . . cor. . . isa. . . rom. . . act. . . heb. . . eph. . . . eph. . , . thess. . . rom. . . pet. . . mat. . . eph. . , . act. . . rom. . , . rom. . . ioh. . . . . rom. . , . col. . . cor. . . cor. . . the cephas here named was st. peter ( see ioh. . . ) who therefore could not be head of the whole church much less the popes his pretended successours . mar. . act. . , . gal. . . . rom. . , . ioh. . . rom. . , . rom. , , . ioh. . . cor. , . act. . . . heb. . . ioh. . . . eph. . . thess. . . cor. . . thess. . . , . ioh. . , . tim. . . mat. . . rom. . , , , , . deut. . . &c. ioh. . , . prov. . . ioh. . . act. . . mar. . , . &c. ezek. . , . ier. . , , . exod. . , , . &c. mark. . . tim. . . heb. . . psal. . . phil. . . . deut. . , . psal. . , . cor. . . pet. , . isa. . . ioh. . . tim. . . psal. . . ier. , , . iob . . lev. . . prov. . . mat. . , , , . mat. . . iam. . . heb. . . mar. . . ioh. . . . act. . . cor. . . rev. . . cor. . . heb. . . luk. . , . mark. . , , , . rom. . . heb. . . col. . . rom. . . mat. . . mat. . . eph. . . gal. . col. . . . pet. . . mat. . . rom. . , , . cor. ▪ , . rom. . . mat. . . eph. . . . tim. . . rom. . . cor. . , , . rom. . . iam. . . mat. . . gal. , . eph. . . tit. . . thess. . . , . rom. . , . tit. . . iam. . . mat. . . lev. . . tim. . . col. . . heb. . . gal. . . . iam. . . rom. . ● . mat. . . cor. . . iam. . . psal. . . col. . . col. . . psal. . . ier. . . iob. . . isa. . . ier. , . iude . eph. . . mat . . &c. mat. . , . mat. . , , , . an endeavovr of making the principles of christian religion, namely the creed, the ten commandements, the lords prayer, and the sacraments, plaine and easie tending to the more speedy instruction of the meanest capacities, and weakest memories, and for the making triall also of their understandings, who though they have attained some measure of saving knowledge, yet through the weaknesse of their abilities cannot expresse even that which they doe conceive. palmer, herbert, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing p a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : ) an endeavovr of making the principles of christian religion, namely the creed, the ten commandements, the lords prayer, and the sacraments, plaine and easie tending to the more speedy instruction of the meanest capacities, and weakest memories, and for the making triall also of their understandings, who though they have attained some measure of saving knowledge, yet through the weaknesse of their abilities cannot expresse even that which they doe conceive. palmer, herbert, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing p a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread [ ], p. printed for thomas vnderhill ..., london : . reproduction of original in huntington library. this item appears at reels : and : . eng ten commandments -- early works to . lord's prayer -- early works to . apostles' creed -- early works to . sacraments -- early works to . a r (wing p a). civilwar no an endeavour of making the principles of christian religion, namely the creed, the ten commandements, the lords prayer, and the sacraments, palmer, herbert f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion an endeavovr of making the principles of christian religion , namely the creed , the ten commandements , the lords prayer , and the sacraments , plaine and easie : tending to the more speedy instruction of the meanest capacities , and weakest memories . and for the making triall also of their understandings , who though they have attained some measure of saving knowledge , yet through the weaknesse of their abilities cannot expresse even that which they doe conceive . the third impression . the preface is specially to be heeded . hos. . ver. . my people are destroyed for lack of knowledge . iohn . ver. . this is life eternall , to know thee the only true god , and him whom thou hast sent , iesus christ . london : printed for thomas vnderhill at the bible in woodstreete . . a direction to the christian reader , concerning the reason and use of this way of questions and answers . christian reader , thou hast here an endeavour of making the principles of our christian religion plaine and familiar , even to very weak capacities , and easie to be remembred , even by very weak memories . how fit it is to perform this , though thy own expe●●ce will best inform thee , if thou be pleased to make triall of it toward any thou hast care of , yet thou maist partly conceive , if thou wilt take along with thee the reason of the composition of it in this forme , and the drift aimed at by the author , which will also direct thee to make right use of it . vvhereas thou canst not but observe at the first view , both a double sort of answers and a double sort of questions ; that is done , because the author conceives that neither sort alone will suffice to drop in knowledge into narrow mouth'd vessels , for whose sake this labour hath been undertaken . experience hath taught him this , and he is willing to teach it thee better cheape . for the answers ( to speak of them first ) observe in them first their brevity : secondly , their compleatnesse : thirdly , their 〈◊〉 . one sort of them are undeniably as breef as may be ; only yes , or no : and yet even they will be of good use for instruction , but especially for triall . . of the other sort also speciall ●are hath been had , to make them all as short as may be ( considering their compleatnesse ) that the weakest memory may not justly complaine of burthen . . then for the compleatnesse of these answers , take notice , . that they are all framed into entire sentences of themselves , without depending for their sense upon the f●regoing questions . hereby the learner shall have a stock of divine truth in his head , even though he should forget the questions . and withall , this may help to prevent a common error observable in divers learners ; who when the sense is shared between the question and the answer ( as for brevities sake it is usuall ) forgetting the question , oft give the answer , which they have learned by rote , to a wrong question , to the great confounding of their understandings : which cannot so easily be here , where the answer carries ever a full sense in it selfe ; besides that for the most part it repeats part of the question . . these answers , though suiting directly to the first or head-question of every division , yet also agree fully to every one of the under-questions , by joyning but the brief answer yes , or no , which is placed at the end of the question , & making it the beginning of the larger answer . these answers are also remarkable easie , by reason that there is not a word in any of them , but hath been before in some of the questions of that division . and so after the learner is but little used to them , he will soon get the answer ; as having it altogether or in parcels , put into his mouth before in the questions , and after he hath once learned them , hee will the easier both understand and remember them upon the rehearsall of the questions again , or even of some of them . now concerning the questions . first , as there is ever more then one question belonging to the same division and full answer ; so ordinarily and as oft as could be with convenience , the first question is generall , and therefore printed in a different character , as the answers also are : and then the following questions are sub-divisions of that into more particulars , so to help to make the meaning of it more plain . secondly , where ever the nature of the generall question would fairly beare it , and that it could be without multiplying too many questions under one head , the under-questions are by way of disjunction one crosse to the other , is it so ? or so ? directing to own the truth by answering yes , & deny the falshood or falshoods ( for oftentime they are more then one ) by saying no . yet now and then it could not well be avoided but they must be all of one sort , & so the brief answers of that division , all yes , or all no . but these are but few if compared with the rest . thirdly to every question there is a proper answer fitted . to the head-question the larger answer suits fully ; to the rest , the brief , yes , or no over against it , besides the light it hath from the larger answer , as was noted before . so that in teaching or examining any one question may be asked alone , or at the most borrowing but a word or two out of the foregoing question ( which is sometimes left out to spare the trouble of repeating too often the same common and plain words ) and even the answering so any one question of a division ( if done with understanding & discretion ) wil be cleerly so much progresse in the knowledge of divine and saving truth , and lead on fairly to more . fourthly , the totall number of the head questions and larger answers amounts not to any great proportion , and so will be the sooner learned and easilyer remembred : and the under-questions and brief answers , though making the volume swell , yet diminish the difficulty both of understanding and memory : and by the advantage of them , the author hopes that nothing necessary to be known by way of foundation or principle is omitted , or left without some clearing . after all , the method and way of teaching these questions & answers to yong beginners may be this : first , read over to them all the questions of a division together , without expecting any answer at all from them at the first . secondly , then go over the severals , and see what answer they can now make to the head-question by having heard the under-questions , containing among them the full answer . thirdly , if they cannot doe this , then try whether they can discerne the truth from falshood , by answering yes or no to the under-questions severally . . if this yet be too much for them , then reach them those brief answers in order . . being perfect in the briefe answers of that division ( and not before ) teach them the larger answer . . in examining when they have once learned all the answers of a division , ask the head-question twice , namely first and last , that so the larger answer may ever be made to the head-question , and so proceed to another question in due season . now the god of all wisdome & grace , who hath graciously promised , that under the kingdom of christ the earth shall be filled with the knowledge of the ●●ord , ●s the waters cover the sea , and particularly that all our children shall be taught of him : von ●safe for iesus christs sake , and through him our great prophet his blessing , as upon all other means used by any , so upon these weak indeavours of his 〈◊〉 thiest servant , that by them , thou ( whoever thou art ) that thinkest good to attempt the making use of them , maist for thyselfe and thine , si●de some help toward the more easie overcoming the conceited inseparable difficulty of making those that are not book learn'd ( as the phrase is ) attain to any measure of understanding in matters of religion , so as both thou and they may be both the more willing and able to teach and to learn , untill we all com● to the blessed persection promised , when there shall be no more need of teaching every man hi , neighbour , and every man his brother , saying , know the lord , because all shall know him from the least to the greatest : comming all in the unity of 〈◊〉 , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulnesse of christ . i end with a double suit to thee-one , that according to thy knowledge , thou be carefull to walke humbly , holidy and justly : the other , that receiving any good by this little work , thou pay the author ( though unknown to thee ) by affording him a share in thy prayers : in which latter he promiseth againe to requite thee whether known or unknown ; as being ever thine in the lord iosia christ , herbert palmer questions and answers tending to explaine the articles of the creed . question . what is a mans greatest businesse in this world ?   a. a mans greatest businesse in this world is to a glorifie god , & b save his own soule , a cor. . . cor. . . b mat. . . is it to follow the world , and live as hee list ? no .   or , is it to glorifie god , and save his own soule ? yes .   q. how shall a man come to glorifie god and save his own soule ?   a. they that will glorifie god , and save their owne souls , must needs learn to c know god , and d beleeve in him , and e serve him . c chro. . . thes. . , . d rom. . . heb. . . e deu. . . rom . . can they do so that are ignorant ? no   or , they that do not believe in god ? no .   or , do not serve him ? no .   or , must they not needs learn to know god ? and believe in him , and serve him ? yes .   q. say the articles of the beliefe .   a. i beleeve in god , &c. q. what is it to beleeve in god ?   a. to beleeve in god , is f to be perswaded that there is a god , and g to trust in him h as my god , i at all times , k according to his word , f heb. . is it not first to be perswaded that there is a god ? yes .   and , is that enough without trusting in him as my god ? no .   or , is it enough to trust in him at some time only ? no .   or , to trust in him , and not   according to his vvord , no . . g ps. . . h dan. . . i ps. . . k psa. . . . . or , is it to trust in him as my god , at all times , according to his word ? yes .   q. what is god ?   . a. god is l a being , m infinite in all perfection . l exod. . . m job . , , . is he a being , infinite in all perfection ? yes .   or , is he finite and imperfect as all other things are ? no .   q. are there many gods ? no . a. there is but n one god . n tim. . . cor. . , , . or , is there but one god ? yes .   q. how many persons are there in the godhead ?   a. there are o three persons in the godhead , the father , the sonne , and the holy ghost ; yet still there is but one god . o joh. . . are there not three , the father , the sonne , and the holy ghost ? yes .   or , are there more then three ? no .   or , fewer ? no   and , is there still but one god ? yes .   q. is iesus christ god ? yes . a. p jesus christ is god , rom. . . or , is he not ? yes .   . q. which person is iesus christ ?   a. jesus christ is q god the son , r the onely begotten of the father . q john . . r john . , . is he god the father ? no .   or , god the son ? yes .   or , god the holy ghost ? no .   and , is he the onely begotten of the father ? yes .   q. is the holy ghost god ? yes . a. the holy ghost is s god , t equall with the father and the sonne . s act. . , . t mat. . . and , is he equall with the father , and the son ? yes   or , is he not ? yes .   . q. from whom hath god his being ?   . a. god hath his u being onely from himselfe . u exod. . . from himselfe onely ? yes .   or , hath he it from any other ? no .   q. what manner of being hath god ?   a. god is a x spirit and y hath no body . x iohn . . y iob . . is god a spirit ? yes .   or , hath he any body or bodily parts , as men and other creatures have ? no .   q. where is gods dwelling ?   a. god is z every where , and in all places . z ierem. . , . psal. . . &c. doth god dwell onely in heaven ? no .   or , is hee every where in all places ? yes .   or , onely in one place at once ? no .   q. if god be every where , how is it we do not see him ?   a. god is a invisible . a tim. . . tim. . . iohn . . is god to be seen with a mans bodily eyes ? no .   or , is he invisible ? yes .   q. what , or who is god likeunto ?   a. god is not b like a man , or any thing to bee seene in the world . b isai. . , . cannot a man make a picture that may be like god , as of an old man sit●ing in heaven ? no .   or , is he like any thing to be seen in the world ? no .   q. what perfection of power , or strength is there in god ?   a. god is c almighty , and d can doe all things . c exod. . . d iob. . . is he almighty ? and can he do all things ? yes .   or , is there any thing too hard for him ? no .   q. what perfection of wisdome or knowledge is there in god ?   a. god is e most wise , f knowing all things , and g doth all is any thing hid from god , which he doth not know ? no . things most wisely . e tim. . . f heb. . . g psal. . . or , is he most wise , and knoweth all things ? yes .   and , doth he all things most wisely ? yes .   q. what perfection of holinesse is there in god ?   a. god is most perfect h holy , and i alloweth not any to sin . is he most perfectly holy ? yes .   or , hath he any sin in himself ? no .   or , doth he cause any to sin ? no .   or , allow any to sin ? no .   q. what perfection of justice , or righteousnesse in there god ?   a. god is always most k just , and in all things ; l whether he punish or spare good or bad , m punishing all sin either in the sinner , n or in christ the surety . k psa. . . l job . , , , . m mal. . . n esa. . . rom. . , , . is he alwayes most just in all things ? yes .   and , that whether he punisheth or spareth good or bad ? yes .   or , is there any unjustice or unrighteousnesse in him at any time ? no .   and doth he punish all sin , either in the sinner , or in christ the surety ? yes .   q. what perfection of mercie is there in god ?   a. god is most o mercifull , both in giving and p forgiving beyond desert . o psal. . , . p ex. . , . is he most mercifull both in giving and forgiving beyond desert ? yes .   or , doth he no more for any of his creatures then they deserve ? yes .   q. to whom of mankinde ●oth god show such mercie as to forgive them ?   a. gods mercy onely forgiveth those that q repent of their sins , and r beleeve in christ . q prov. . . r john . . doth he shew a like mercy to all ? no .   or , doth hee forgive onely those that repent of their sins , and beleeve in christ ? yes .   or , every one that crieth , lord   have mercy upon me , whether they repent and beleeve , or not ? no .   q. what perfection is there in god in regard of time or continuance ?   . a. god is seternall , t from everlasting to everlasting , u having no beginning not end . s tim. . . c psal. . . u rev. . . is god eternall from everlasting to everlasting ? yes .   or , had he any beginning ? no .   or , shall he ever have any end ? no .   q. what perfection is there in god , in regard of sted fastnesse or mutability ?   a. god is x unchangeably y the same for ever . notwithstanding the changes he makes in all other things . x mal. . . ja. . . y psalm . . , &c. is there any change or changeablenesse in god ? no .   or , in any of his perfections ? no .   or , is he unchangeably the same for ever ? yes .   and , that notwithstanding the changes he makes in all other things ? yes .   q. what perfection of truth or faithfulnes is there in god ?   a. god is most ● true , and it is not * possible for him to lie . z rom. . . * tit. . . heb. . . nu●●●● . . . is god most true in all his words ? yes .   and , particularly in his promises and threatnings ? yes .   or , is it possible for him to lie ? no .   q. what perfection of blessednesse doth god enjoy ?   a. god is in himselfe most x blessed every way and y for ever , x tim. . . act. . . y rom. . . doth god want any happinesse in himselfe ? no .   needing the service of any creature ? no .   or , can any creature make him unhappy ? no .   or , is he in himselfe most blessed every way and for ever ? yes .   q. what certaine proofe have you that there is a god , such an one as you have acknowledged him to bee ?   a. i am sure there is a god : because neither of my self nor any thing in the world could z make me , or a preserve me , or b order things that befall mee without god . z psal. . . psal. . , , , . a psal. . , . b iob . . doth not your own very being give you assurance of it ? yes .   or , could you your self , or any thing in the world have made you without god ? no .   and , doth not your preservation make you also sure that there is a god ? yes .   or , could you your selfe , or any thing in the world , preserve you without god ? no .   and , doth not the ordering of things that befall you also prove assuredly there is a god ? yes .   or , could you your self , or any thing in the world , so order those things that befall you , without god ? no .   q. who made the world and all things in it ?   a. god is the c maker of the world , and of all things in it . c gen. . . acts . . is god the maker of all ? yes .   or , were any of them from everlasting , and without a beginning ? no .   or , did any of them make the rest ? no .   q. how are things preserved in the world ?   a. the power of god is that that d preserveth all things in the world . d neh. . . heb. . . hath any of them , without god , power enough of themselves to preserve themselves ? no .   or , one another ? no .   or , is it the power of god that preserveth them all ? yes .   q. how is the world governed , & how come things to passe ?   . a. gods providence is that that e ruleth all things . e psal. . . iam. . . amos . . is it gods providence that ruleth all things ? yes .   or , doe chance and fortune rule some things ? no .   or , destiny and the course of nature meerly ? no .   or , doth any creature rule any thing at its own pleasure ? no .   q. from whence must wee learn to know god and serve him rightly ?   a. to f know god , and to g serve him rightly , wee must be taught out of gods word . f psal. . . &c. with , . g esay . . can it be of our selves only ? no .   or , by beholding gods works of creation , preservation , and providence onely ? no .   or , must we be taught it out of gods word ? yes .   q. which book is gods word ?   a. the bible or the h scripture of the old and new testament is the very word of god . h tim. . . pet. . . is the bible the scripture of the old and new testament the very word of god ? yes .   or , is it meerly the invention of man ? no .   or , is any other book besides the bible the word of god ?     q. how may it be proved that the scriptures are the very word of god ?   a. the scriptures are sufficiently proved to be gods word , by their being wholly to gods i glory & their k perfection , & l power upon consciences , i iohn . . k psal. . . l heb. . . psal. . . is their being wholly to gods glory and their perfection , and their power upon consciences a sufficient proof of it ? yes .   or , may all this be , & yet they be but the word of a meer man ? no .   or , doe these things agree to any other word or booke not   taken out of the scriptures ? no .   q in what condition was man created by god at first ?   a. man was created at the first in a very happy condition , in the m image of god . m gen. . . vvas he made miserable ? no .   or , very happy ? yes .   in the image of god ? yes .   or , no better then other earthly creatures ? yes .   q. what was the image of god in man ?   a. gods n image in man stood in the perfection of his immortall soule , and dominion over the creatures . n gen. . , , . did it stand in the shape and frame of mans body ? no .   or , in the perfection of his immortall soule ? yes .   and , had he dominion given him over the creatures ? yes .   or , vvas any of them , as they are now , rebellious against man ? no .   or , hurtfull to him ? no .   q. in what specially did gods image in mans so●●e stand ?   a. gods image in mans soule was specially in a knowledge , p righteousnesse and holinesse . o col. . . p e●hes . . . vvas he created in knowledge ? yes .   or , ignorant ? no .   in righteousnesse ? yes .   or , sinfull ? no .   in holinesse ? yes .   or , vnholy ? no .   q. what condition is mankinde now naturally in ?   a. mankinde is now naturally in a very q miserable condition . q ephes. . , , . still happy ? no .   or , very miserable ? yes .   q. wherein is mankinds condition now so miserable ?   . a. mans misery is , that they are now r all sinners , and subject to s punishment for sin ; and that is not mankind still righteous ? no .   or , are they all sinners ? yes .   and , are you a sinner as well as others ? yes .   and , are they all subject to punishment ? yes .     is t my condition as well as others . r rom. . . to . s r● . . ● . t. ephes. . , . and , is that your condition is well as others ? yes .   or , are any free from punishment , you or others ? no .   or , out of danger of it ? no .   q. what is sin ?   a. sinne is any u transgressiō of gods law , bee it but in x words or y thoughts u ioh. . . x mat. . , . y ier. . . is it onely a transgression of gods law in deeds ? no .   or , any transgression , be it in words or thoughts ? yes .   q. how came mankind to be miserable ?     was it without their owne fault ? no . a. mankind became miserable by sinning z all with our first parents adam & eve , in * eating the forbidden fruit : and i sinned among them . ●rom . ● . , . * gen. . . or , because they all sinned with our first parents adam and eve in eateng the forbidden fruit ? yes .   and , did you sinne among them ? yes .   q. why should children ●e charged with their parents faults ?     is it not unjust ? no . a. men confess it just to charge children sometimes with the parents faults , doing so to bastards and traitours children . or , do● men conf●sse it just , sometimes doing so to bastards and traitors children ? yes .   q. how farre are all mankinde corrupted with sin ?     are they onely guilty of that first sin of adam ? no . a. all mankinde are a altogether corrupted with sin , and that in every part both of soul and body ; and b so am ● . a gen. . . or , are they all in themselves corrupted with sin ? yes .   and , ●●e you so too ? yes .   and , that altogether in every part both of soule and body ? yes .   or , onely in some part ? no .   q. what doe you meane by saying all men are altogether corrupted with sin ?   rom. . . to . b rom. . . prov. . . are they all inclined to all sins ? yes a. c all men are inclined to all sns , and d untoward to any good : and e i as much as any other by nature . c rom. . . to . . d ier. . . e tit. . . or , only to some ? no .   and , are they all untoward to any good ? yes .   or , inclined at least to some good ? no   and , are you as much inclined to fin , and as untoward to good , as any other by nature ? yes   q. what say you of children new borne ?   . a. f all children that are conceived a naturall way , are conceived and borne in sin ; and so was g i too . f ephef. . . ●g psal. . . are they not altogether innocents ? no   and , free from all taint of sinfulness and corruption ? no   or , are they all that are conceived a naturall way , conceived and borne in sin ? yes .   and , were you your self conceived and born so too ? yes .   or , without any sin or sinfulness ? no   . q. you say all mankinde are altogether corrupted : how then came any to be of a better minde or behaviour then others ?   a. gods h grace is onely that that makes one man better then another . h cor. . . cor. . . doth not that shew they are of a better nature ? no .   or , is it only gods grace that makes one man better then another ? yes .   . q. what is the punishment due to sin , which even the least sinne deserveth ?   a. the punishment due to sin , even the least , is i death , and k eternall damnation , is it death and eternall damnation ? yes .   and , all curses and crosses in the meane time besides ? yes and , all l curses and crosses in the meane time . i rom. . . k thess. . , . psal. . . l deut. . . or , is that too great a punishment ? no .   specially for some sins ? no .   q. what punishment do● your sins deserue ?   a. even m my sins deserve damnation and all punishments besides . m ephes. . . doe you acknowledge that even they deserve damnation ? yes .   and , all punishments besides ? yes .   or , is any of that too much ? no .   or , all that too much ? no .   q. if the least sin deserves damnation , and all punishments besides● what matter is it what sins a man commits that is guilty of any ?   a. they that have n more and greaters sins , shall have more punishment in hell , if they o repent not . n luke . , . mat. . . to . o rom. . , . do men make their condition no worse by living in the world and multiplying sins ? yes .   or , shall all be punished alike in hell , whether their sinnes bee more or fewer , greater or smaller ? no .   or , shall they that have more and greater sins , have more punishment in hell if they repent not ? yes .   q. but what if men be punished in this world ?   a. they that are punished here and yet will not repent p deserve more punishment for that , and so shall be q sure also not to escape damnation . p levit. . , , , , , . q deut. . , , , . shall not they escape all punishment in hell , though they never repent of their sins ? no .   or , doe not they deserve more punishment in hell , because they would not amend for any punishment here ? yes .   and , so shall be sure also not to escape damnation ? yes .   q. what is repentance ?   a. repentance is to r confesse our sins to s god , with t shame and sorrow , and u to forsake them . r prov. . . s psal. . . ●●er . . , . u esay . . doth a man repent that covers his sins ? no .   and , will not confesse them to god ? no .   or , that is not ashamed of them when hee doth confesse them ? no .   or , not sorrowfull for them ? no .   or , however doth not forsake them ? no .   or , is it to confesse our sins to god with shame and sorrow , and to forsake them ? yes .   q. whereby may repentance be knowne to be true ?   a. then a ma●●● repentance is true whe● he turnes from x al● knowne sins , and doth not willingly fall to y new ones . x ezek . , . y ezek. . acts . ● . is that true when it is only for some sins ● and not for all known sins ? no .   or , when a man turns from his former sins , and willingly fals to new ones ? no .   or , may not a man be sure of his repentance if he be sure hee doth not cleave to any knowne sinne ? yes .   q. how far is it possible for a man that truly repents to forsake all sin in the world ?   a. those that truly repent have some sin in them still but none have 〈…〉 dominion over ● the● z rom. . . & c. jo● . * rom. . . . jo● . . hath any sinne dominion over him still ? no .   or , can they bee perfectly without all sin here ? no .   or , is there sin still in the best upon the earth ? yes .   q. when is it that sin reigneth or hath dominion over man ?   a. sin hath the a dominion over man , when he b yei●… is it in those that offend● in many     things , but yet unwillingly ? no . eth himselfe to obey the lust of it , and c commit sinne d freely . a rom. . , . b rom. . . c iohn . . d rom. . . or , alwaies when one sinne th●● some hainouser matter with some willingnesse ? no .   or , only when he yeilds himself to obey the lusts of sin and commit ●●●ely yes .   . q. since you say that no●e ●an so perfectly repent as to ●● without all sin in this world ● how shall any man be saved ?   a. even those that e repent have need to be f saved by iesus christ , and his g satisfaction e acts . . f tit. . , , . g phil. . . can a ●ans owne works of righte on 〈…〉 save him ? no .   or , can he make satisfaction ●o god for his sins by them ? no .   or , by any other meane● of ●●s procuring ? no .   or , have even those that repent need to be saved by iesus christ and his satisfaction yes .   q. why must all ●●a● are saved , be saved by iesus christ ?   a. iesus christ is the h only saviour of mankind . h tim. . . acts. . . is he the only saviour of mankinde ? yes .   and , cannot some creature , ●aint , or angell , save by their ●●ents ? no .   q. what is iesus christ ?   a. iesus christ is i god and man in one person . i rom. . . iohn . . you 〈…〉 god : ● but is he ●nely so ? no   is he not man too ? true man ? yes   and , so god and man in one ●erson ? yes   q. why was the saviour of mankind both god and man ?   a. the saviour of mankind must needs be both god and man , to k suffer and satisfie must it needs be so that hee ●ight suffer and satisfie for the ●…n of man ? yes .   and , because god alone could not suffer , and man alone could not satisfie for sin ? yes . for the sinne of man k heb. . , , . heb. . . q. vnto what offices was our saviour iesus christ ordained of god , that he might compleatly save us ?   a. christ was anointed , that is , ordained of god , the great m prophet , priest , & o king of his church , & p lord q of all . l act. . . m act . . n heb. . . o luk. . , . p act. ● . q acts . . doth not his name christ , signifie anointed , shew him to bee the great prophet , priest , and king of his church and people , and lord of all ? yes   and , was he sufficiently furnished with abilities for every one of these offices . yes .   or , did he fail in fulfilling any of them ? no .   q. how did iesus christ become man ?   a. iesus christ was r conceived by the holy ghost , and born of the virgin mary r mat. . . . had he a naturall father as hee was man , as all others since our first parents have ? no   or , was he conceived by the holy ghost , and born of the virgin mary ? yes .   q. seeing you say iesus christ was conceived by the holy ghost , and borne of a virgin ; what perfection of nature had he as he was man ?   a. iesus christ was s conceived and born t without sin and u never sinned in all his life time , but * else was like othe● men . s luk. . . t he● . . u pet. . corinth . . . * he● . . heb. . do you reckon him in the number of sinners and guilty persons ? no .   or , was he conceived and born without sinne , though no other children be so ? yes .   or , did he ever sin all his life time ? no .   and , was he not else like other men , even in naturall infirmities and temptations ? yes .   q. since christ was without sin , how came he to suffer ?   a. christ suffered under x pontius pilate the iudge , who y knew him innocent , and yet z condemned him . x mat. . . y iohn . . iohn . . z luke . , . was it by a tumult of people falling upon him ? no .   or , by any sicknesse ? no .   or , outward accident of mischiefe lighting on him . no .   or , was he condemned by any iudge ? yes .   and , namely pontius pilate the governour for the roman emperour ? yes .   and , did he believe him to be a guilty person deserving punishment ? no .   or , did he know and proclaim him innocent , and yet condemn him ? yes .   q. what speciall suffering did christ undergoe ?   a. christ was a crucified , that is , b hanged c naked and alive upon a crosse of wood , by d nailing his hands and feet to it . a cor. . . ioh. . , . b gal. . . c iohn . . d iohn . . was it onely some small paine or shame ? no .   or , was he crucified , that is , hanged naked and alive upon a crosse of wood , by nailing his hands and feet to it ? yes .   q. what necessity was there ●hat christ should undergoe such a punishment as to be hanged on a crosse of wood ?   a. christ , to redeeme us from the ● curse of the law and our sins , was to endure a cursed punishment , as hanging was by f gods law . e gal. . , . f deut. . . was not hanging a cursed punishment by gods law ? yes .   and , was it fit that to redeem ●…s from the curse of the law and our sins , christ should endure ● cursed punishment ? yes .   or , was not that too much for him to endure ? no .   q. how long did christ continue on the crosse ?   a. christ hung ●pon the crosse till he g died , and gave his very h life a ransome for us . g iohn . . phil. . . h mat. . . vvas hee taken down alive after he had hanged a while upon it ? no .   or , did he hang upon the cross till he died , and gave his very life a ransome for us ? yes .   q. why would christ dye ?   a. christ to deliver us from i death , was to undergo death it selfe for us . i heb. . , . might he not have spared himself in that and yet we have been redeemed ? no .   or , was it necessary to deliver us from death , that christ should undergoe death it selfe for us ? yes .   q. what became of christs body and soule after death ?   a. christs body was k buried and he descended into l hel to shew him to be truly dead , and to make his resurrection m more glorious . k cor. . . ●acts . , . m luk. . . was not his body buried ? yes .   and , did he not descend into hell ? yes .   and , was not this fit to shew him to be truly dead , and to make his resurrection more glorious ? yes .   or , was it unfit he should tarry at all in the state of death ? no .   q. how long did christ continue dead ?   a. christ n rose againe the third day from the dead . n luke . . cor. . . did he rise againe the third day from the dead ? yes .   or , is he dead still ? no .   or , did he rise sooner ? no .   or , later ? no .   q. how came christ out of the prison of the grave , since he wa● the surety to pay the debt of our sins ?   a. christ rising and comming out of the prison of the grave sheweth that he , as our doth his rising from the dead shew that he hath fully paid the d●bt● yes .   or , might he have beene raised , and yet the debt of our sins still remaine to be paid by our selves ? no . o surety , hath p fully payed all the debt of our sins . o heb. . . p rom. . , . or , by some other ? no .   q. how long did christ continue on the earth after his rising from the dead ?   . a. q forty daies after his rising from the dead christ ascended into r heaven body and soule . q acts . , . r acts . ● . is he still upon earth ? no .   or , did he forty dayes after ascend into heaven body and soule ? yes .   or , is he anywhere else ? no .   or , stayed he longer on earth ? no .   or , lesse while ? no .   q. what honour and happinesse hath christ in heaven ?   a. christ s sits at the right hand of god in the highest t happinesse and u glory that can be . s mark . . . t psal. . . u ephes. . , , . doth he sit at the right hand of god in the highest happinesse and glory that can be ? yes .   or , doth he want either happinesse and glory now ? no .   or hath any of the saints or angels any higher honour then hee ? no .   or , equall to him ? no .   q. what power and authority hath christ by being a gods right hand ?   a. christ at gods right hand * ruleth gods kingdome with all power and x authority . * heb. . . x pet. . . ephes. , , . doth his sitting at gods right hand signifie that he is upon a seat there ? no .   or , that god hath any hand properly right or left ? no .   or , doth it signifie that hee ruleth gods kingdome with all power and authority ? yes .   q. what is the greatest proofe of christs authority ?   a. christ shall come to y judge the quick and the dead , even z all mankinde none excepted . y acts . . z cor. . . shall hee come with glory to judge both the quicke and the dead ? yes .   or , shall his authority bee at an end before the last day ? no .   or , some other be iudge ? no .   or , shall not some or other of mankinde be excepted from being judged by him ? no .   q. what is the meanes of partaking of christ , and making him and all his benefits ours ?   a. faith is the only means wherby we a partake of christ & make him and b all his benefits ours . a ioh. . . b acts . . is faith the onely meanes ? yes .   or , is there any other meanes wherby we can partake of him ? no .   q. what is faith ? i meane true , justifying , ●●●ing faith ?   a. true faith in christ is to c rest in him alone for d pardon through his death , e according to gods offer , and then for all f grace and g salvation . c phil. . , , . d ro. . , , e luke . . esay . . f iohn . . g acts . . is it not to rest on christ alone for pardon through his death according to gods offer ? and then for all grace and salvation ? yes .   or , do they truly and throughly believe the doctrine of christ who rest not on him ? no .   or , who rest on any thing or person besides him ? no .   or , together with him ? no .   or , who think of resting on him otherwise then god offers him ? no .   q. what warrant have you to believe in christ , and rest so on him ?   a. god in his h word offers christ to me as well as to any other man ; and i commands me to is it not presumption for such a sinner to offer to rest on him ? no .   or , doth god in his word   ●ffer christ to you as well as ●o any other man ? yes . believe in him as well as to believe , or obey any other thing in his word . h iohn . , . . i iohn . . iohn . . and , doth he command you ●o beleeve in him , as well as to beleeve or obey any other thing in his word ? yes .   and , do all the promises , which are of all sorts , to second the commandment to beleeve , concerne you as well as any other man ? yes .   and , do the threatnings against unbeliefe also concerne you in like sort ? yes .   and , likewise the examples of grace ? yes .   and , as well as any other thing in the word doth ? yes .   q. how do you call the generall company of those that do truly beleeve in christ ?   a. the generall company of those that truly believe in christ is called the holy catholick k church . k . cor. . . thess. . . is it not that which you mean by the holy catholike church ? yes .   or , doth the holy catholike church signifie any other sort or company of men ? no .   q. why is the church said to be holy ?   a. every true l believer and member of the m church is a saint and holy , truly sanctified , though not n fully in this world . ●acts . . in ephe. . , , . n iames . . is it for that every true beleever and member of the church ●● a saint and holy , truly sancti●●ed , though not fully in this world ? yes .   or , is any one a true beleever and member of the church that is not sanctified and holy ? no .   or , are any of them fully sanctified in this world ? no .   q. what is it to be truly sanctified or holy ?   a. to be truly holy , one is to o hat● all sin , and p forsake all creatures so far , as to strive to q serve god according to r all his will . o psalm . . p luke . , q heb. . . r col. . heb. . . pe●. . , . are they so , who allow themselves in any one sin , how smal● so ever they judge it to be ? no .   or , how necessary soever ? no .   or , that are so fond of any creature , as that they cannot be content if they enjoy it not at their owne desire ? no .   or , who serve god after their own will ? no .   or , who will do his will ●n some things , but not in all no .   or , do they hate all sin , and forsake all creatures so far , as to strive to serve god according to all his will ? yes .   q. why is the church called catholicke , that is , universall , or generall ?   a. the church is called catholicke , because in s all ages christ hath had church , and he gathereth it out of all t countrys , & u ranks of people . s heb. . . mat. . . t rom . , . act. . , . u gal. . . col. . . is it because in all ages god hath had a church ? yes .   and , because he gathers it out of all countreys and ranks of people ? yes .   or , was there never no time since christ was first preached unto mankinde , when there was no church at all ? no .   or , are there some nations or conditions of men , out of which god never takes any to be of his church ? no .   q. what generall benefit do all true beleevers and members of the church enjoy from christ together ?   a. all true beleevers and member● of the church enjoy together a * communion of saints , that is a fellowship , with x christ and y one with another . * iohn . . . x cor. . . y iohn . . do they not enjoy together a communion of saints , that is , ● fellowship with christ and one with another ? yes .   or , is any of them being poor , o● the like , denied fellowship with christ in his grace , in any respect ? no .   or , denied a right to any good their fellow members might do for them ? no .   q. what speciall benefit hath every true beleever from christ in this life ?   a. z every true believer hath from christ in this life forgivenesse of sinnes . z acts . . john . acts . . have they not forgivenesse of sins ? yes .   or , are they not forgiven till after this life ? yes .   and , so any of them die without forgivenesse ? no .   q. what do you meane by forgivenesse of sins ?   a. forgivenesse of sins is a gods not requiring of us ourselves to satisfie for our sinnes , because christ hath done that already . a rom. . , , . is it not that god requireth not of us ourselves to satisfie for our sins , because christ hath done that already ? yes .   or , must we , notwithstanding our pardon , make god satisfaction by doing somewhat ourselves in this world ? no .   or , by suffering in this life ? no .   or , afterward ? no .   q. but why then are the faithfull afflicted in this life ?   a. the afflictions that the faithfull endure in this life are onely b fatherly corrections for their amendment , is it not to make , at least , part of the satisfaction to god for their sins ? no .   or , is it not a wrong that they   should be afflicted when christ hath made satisfaction for their sins ? no . and c trials of gods grace in them , and to make them d like christ . b heb. , . , . c jam. . , , . d rom. . . john . . . or , is it onely fatherly correction for their amendment , and triall of gods grace in them , and to make them like christ ? yes .   . q. but what say you to death , which the faithfull en●ure as well as others ?   a. e death it self to the faithfull is but a temporall chastisement at the worst and withall a passage to a better condition , e cor. . , . is not that at least laid on them to satisfie god in part for their sins ? no .   or , is death it selfe a temporall chastisement at the worst to the faithfull ? yes .   and , withall a passage to a better condition ? yes .   . q. what benefit or better condition can there be to the body after death ?   a. there shall be to every faithfull soul f resurrection of the body from death . f cor. . . . cor. . . shall there be to every faithfull soule , a resurrection of the body from death ? yes .   or , shall not the bodies ( even of the faithfull ) remaine for ever in their graves dead and rotten ? no .   . q what bodies shall be raised againe ?   a. the g very same body shall be raised again that died ● but the bodies of the faithfull shall ●ow be made strong and h glorious . g cor. . . . . h phil. . . shall they be the very same bodies that died ? yes .   or , others like them , new created and joyned to the soules ? no .   and , shall the bodies of the faithfull be now made strong and glorious ? yes .   or , be raised weak and imperfect as they were before ? no .   . q. what shall become of the bodies of the wicked at the last day ?   a. the bodies of the ● wicked shall be raised also at the last day , that being con●emned , both body & soule may be cast into k hell fire for ever . ●john . . k matth. . , and . shall they be raised also ? yes   or , shall they continue in the grave still ? no   and , shall they be raised with any honour , or for their good ? no   or , that being condemned , both body and soule may be cast into hell fire for ever ? yes .   q. what benefit shall be to the faithfull after the generall resurrection ?   a. after the generall resurrection the faithfull shall l die no more , but enjoy m life everlasting , & all happines and glory o with christ p in heaven . l luke . , . m mat. . . n eph. . . o john . . p pet. . . shall they die any more ? no .   or , enjoy life everlasting ? yes .   and , shall they live upon earth any more ? no .   or , endure any more misery pain , or sorrow ? no .   or , enjoy all happinesse and glory with christ in heaven ? yes .   questions and answers tending to explaine the ten commandments . question . how do they live here , who partake of christ and all his benefits ?   a. they that partake of christ and all his benefits , do a serve god and b keepe his commandments . a heb. . . rom. . . b joh. . v. , , . do they live in sin as they list ? no .   or , do they serve god and keep his commandments ? yes .   q. how many commandments are there ?   . a. there are ten commandments wch are the sum and substance of all gods perpetuall law . c deut. . . exod. . . are there not ten ? yes .   and , are they not the summe and substance of all gods perpetuall law ? yes .   and , hath not every one of them a gener●ll meaning and ●●pe , and so ●●●●a●●th whatsoever tendeth to that ? yes .   and , do they not among them forbid all evill ? yes   and , command all good ? yes .   and , that in words & thoughts as well as deeds ? yes .   q. what is the first commandment ?   a. i am the lord , &c. q. what is the generall meaning and scope of the first commandment ?   a. the generall meaning and scope of the first commandment , is the giving all possible d glory and is it not the giving of all possible glory and worship to one onely god , without any equal or partner ? yes .   or , may ●e worship more ●●ds then one ? no . e worship to one onely god , without any equall or f partner . d psal. , . mat. . . john . . or , faile , to love , trust , feare , praise or obey god sometimes without sin ? no .   or , love , trust , feare , praise or ●●ey some creature , at least ●ometimes , more then god ? no .   or , as much as god in any ●espect whatsoever ? no .   or , set up our owne selves by ●●●de , or trusting to our selves , without regard of god ? no .   q. what is the second commandment ?   a. thou shalt not make , &c. q. what is the generall mean●ing of the second commandment ?   a. the generall meaning of the second commandment , is the worshipping of god with those things and actions which g himselfe onely hath appointed . g deut. . . matth. . . is it not the worshipping of god with those things and action● which himself onely hath appointed ? yes .   or , may we not use as parts of worship , and matters of religion and holinesse , something or o●her , meerly invented by man ? no .   or , be carelesse of those duties which god hath appointed for his worship ? no .   q. why are images forbidden by name in the . commandment ? ●●● how far are they forbidden ?   a. all h images and pictures to represent god are ● abomi●●ble to be made ; and so is all k worship of them , though with pretence of ● worshipping god by them , are all images and pictures to represent god , abominable to be made ? yes .   and , are all pictures of a man ( as of ones friend , and the like ) also unlawfull and abominable ? no .   but is not all worshipping of   any image or picture , and bowing own to them also abominable ? yes . h deut. . , , ● . i deut. . ● k esay . . . i exod. . . . un the . and , is it any way excusable though it be with pretence of worshipping god by them ? no .   what is the third commandment ?   thou shalt not tak● &c. q. what is the generall meaning of the third commandment ?   a. the genera meaning of the thi●… commandment , is t●… reverent using whatsoever belonget to god , and to tho●… ends onely which 〈…〉 hath allowed . is it not the reverend using of whatsoever belongeth to god , and to those ends onely which he hath alloweth ? yes .   or , may we profane any of them ? no .   or , abuse them to ill ends ? no .   or , neg●●● gods ends in the using of them ? no .   q. what is the fourth commandment ?   a. remember , & ● ● q. what is the generall meaning of the . commandment ?   a. the genera meaning of the four●… commandment , is th●… solemn times of wo●…ship , necessary to religion at gods one● appointment , an chiefly a standing d●… in the weeke , of re from worldly busin●… to attend on god . is it not the solemne times of worship , necessary to religion , at gods one y appointment , and chiefly , a standing day in the week , of rest from worldly businesse to attend on god ? yes .   or , may men of themselves appoint any dayes or times , as necessary to religion ? no .   or , may we unnecessarily spend gods day upon - our selves ? no .   or , vpon any worldly mattes ? no .   q. what is the fifth commandment ?   a. honour thy f●…ther , &c. ● q. what is the generall meaning of the fifth commandment ?   a. the generall meaning of the fifth commandment , is the giving all due m honour and respect to all men , specially n superiours . m pet. . . n rom. . . is it not the giving all due honour , and respect to all men , specially superiours ? yes .   or , may we disobey the lawfull commands of superiours when they please us not ? no .   or , carry our selves proudly toward any , even the meanest under●ing ? no .   q. what is the sixth commandment ?   a. thou shalt not kill . q. what is the generall meaning of the sixth commandment ?   a. the generall meaning of the sixth commandment , is the preserving of mens o persons and p lives , q and fouls in all safety . o math. . , . ●proverbs . , . q jude , . levit : . . 〈…〉 not the preserving of 〈…〉 and lives and souls ●n all safety ? yes .   or , may we , though we are ●…oked , do them the least ●urt ? no .   or , give them any despight ●ull words ? no .   or , harbour hatred or maice against them ? no .   or , may we be angry with ●hem without cause ? no .   or , more then there is cause ? no .   or , forbeare to have a tender are of any to the utmost of our ●ower ? no .   q. what is the seventh commandment ?   a. thou shalt not commit adultery . q. what is the generall meaning of the seventh commandment ?   a. the generall meaning of the seventh commandment is the is it not the maintaining of ha●tity in all , married and un   married , and in the heart , and words , as well as behaviour ? yes . maintaining r chastity in all , married or unmarried , and in s heart and t words , as well as u behaviour , r thess. . , . s mat. . . . t ephes. . . . rom. . . or , may not any , the unmarried at least , especially young people , take liberty to use some light and wanton carriage sometimes ? no .   or , wanton speethes ? no .   or , wanton looks ? no .   or , at least have lustfull , and wanton thoughts ? no .   and , are not unnaturall lusts specially forbidden ? yes .   q. what is the eighth commandment ?   a. thou shalt no●… steale . q. what is the generall meaning of the eighth commandment ?   a. the general● meaning of the eighth commandment is the preserving of m●… * goods and estates 〈…〉 x all safety . * ●thess . . x exod. . . . is it not the preserving of mens goods and estates in all safety ? yes .   or , may we never wrong them in their estates any way , though they be able to beare it , and we are poor ? no .   or , oppresse them in any thing , having the law of men on our side ? no .   or , defraud them in any kind , when we find them unskilfull , or heedlesse ; even though they pretend great skill or care ? no .   or , may we forbeare to help them or further their good when we may without speciall wrong to our selves ? no .   q what is the ninth commandment ?   a. thou shalt not bear , &c. q. what is the generall meaning of the ninth commandment ?   a. the general is it not the maintaining of truth ? yes . meaning of the ninth commandment is y the maintaining of a truth z and the preserving of mens a good names . y prov. . . z ephes. . . ●●james . . levit. . . and , preserving mens good names ? yes .   or , may we ●t any time ●ie ? no .   though it be for our advan●… no .   or , for our safety no .   or , for any other a sak● ? no .   or , even for gods glory ? no .   or , 〈…〉 just cause speake 〈…〉 of 〈…〉 no .   or , though the thing wee ●peak be true ? no .   or , forbear to speak good of 〈…〉 when we might speake with truth and wisdome ? no .   or , forbear to maintaine the 〈…〉 when it is seasonable and ●● are called to maintain it ? no .   q. what is the tenth commandment ?   a. thou shalt not covet , &c. q. what is the generall meaning of the tenth commandment ?   a. the generall meaning of the tenth commandement is b contentednesse with what is our own , and c rejoycing in anothers good d as in our own , e forbidding the least motions and inclinations to the contrary . b heb. . . c rom. . . d phil. . . e rom. . . is it not contentednesse with ●hat is our own ? yes .   and , rojoycing in anothers ●ood , as our owne yes .   or , may we at any time grudge 〈…〉 good others enjoy ? no .   though we our selves did exect as much and have it not ? no .   or , may we envy them at any ●●e for any thing ? no .   though we think they deserve or what they have ? no .   or , that they ●ouse it ? no .   or , will abu●e it ? no . 〈…〉 may ●…e 〈…〉 for our selves , and regardlesse of others ? no .   and , are not the least motions and inclinations to the contrary forbidden ? yes .   . q. how perfectly ●●● the faithfull keep gods commandments while they are upon earth ?   a. the faithfull do not f attain to perfection in gods sight 〈…〉 , g yet they str●… for it , and may be ●…blameable before men f phil. . , . gal. ●… . g joh. . . h the . . phil. . . is there a just man upon the earth that doth good and sinneth not ? no .   or , do any attaine to perfection in gods sight here ? no .   yet , do not the faithfull strive for perfection . yes .   and , may they not be unblameable before men ? yes .   q. how then are any justified and counted righteous before god ?   a. i none can ever be justified by thei● workes and obedience to the law : but onely by gods free grac● through faith 〈…〉 christs righteousnesse i gal. . . rom. . , , , . ephes. . , . can they ever be justified by their works and obedience to the law ? no .   or , onely by gods free grace , through faith in christs righteousnesse ? yes .   q. what must a faithfull man do , when he hath again sinned and broken gods commandment after god hath justified him ?   a. when a faithful man hath sinned h● must k returne to god by renewing his l repentance , and m faith in christ . k hosea ● . l john . . he● . , , . may hee go on carelesly in sinne , and presume god will justifie him still though he repent not ? no .   or , must he not returne to   god by renewing his repentance ●nd faith in christ ? yes .   q. but how can a man ●ave pardon that sinneth againe and againe ?   a. christ is still our n advocate and surety procuring us pardon o when we repent , and come to him by faith . ● . john● . ● . . o heb. . , . is it not impossible there ●…ould be any pardon for such ? no .   or , ●● christ still our advocate and surety procuring ● pardon when we repent and come to 〈…〉 by faith ? yes .   questions and answers tending to explain the lords prayer . question . wh●… that we repent and beleeue , and keep● gods commandements .   a. it is onely from gods grace 〈…〉 christ that we a repent , and b believe , and c keep gods commandments . a tim. . . acts . . b ephes. . . heb. . . e heb. . . john . . phil. . . is it altogether from our selves ? no .   or , onely from gods grace through christ ? yes .   or , partly from god , and partly from our selves ? no .   or , from god , through any mediator besides christ ? no .   q. how doth god use to work repentance and faith in us ?   a. god workes d repentance , and e faith in us by his word , with which his f spirit conveyeth his grace unto us . d tim. . . e rom. . 〈…〉 cor. . . ●pet. . . is it not by his word , with which his spirit conveyeth his grace unto us ? yes .   or , vseth he to worke by his spirit without his word ? no .   or , would the word doe us any good without the spirit ? no .   q. how may we obtain grace from god when we finde our selves to want it ?   a. god will have us to g pray to him for grace , as h also for all other good things , when we want them . g ezek. . , & . with . h jer. . . . luke . , . . will ●e not have us to pray to him for it ? yes .   or , may we expect it without praying for it ? no .   or , may we expect any other good thing without prayer ? no .   or , will god ●●ve us to pray to him also for all other good things when we want them ? yes .   q. what is prayer ?   . a. prayer is the i making of our requests to god , by k powring out our hearts before him . i phi. . . k psa. . . is it not the making our requests to god , by pouring out our hearts before him ? yes .   or , is the repeating of the beliefe a prayer ? no .   or , is the repeating of the ten commandments a prayer ? no .   or , do we pray when we say over the words of any prayer without understanding ? no .   or , without our hearts go a long with our tongues and lips ? no .   q. to whom must we pray or may we pray ?   . a. we must pray to l god alone , and none else . l psal. . . must we pray to god alone ? yes .   and , may we pray to none else ? no .   or , may we pray to angels ? no .   or , to saints in heaven ? no .   or , to the blessed virgin ? no .   q. in whose name must we pray , or may we pray ?   a. we must pray in the m name of christ alone , and n of none else , trusting only upon him , for making our prayers accepted . m john . . . n iohn . . . tim. . . may we pray in our owne names , that is , trusting in our own righteousnesse ? no .   or , in the name of any saint ? no .   or , angel ? no .   or , of the blessed virgin ? no .   trusting in any of them , or any other meere creature , for accepta●●on of our prayers ? no .   or , must we pray in the name of christ alone ? yes .   trusting upon him and none else , for making our prayers accepted ? yes .   q. what rule or direction have we for the making of our prayers ? with what affections we should pray , and for what things ?   a. the rule of our prayers is o gods word , p specially the lords prayer , o esa. . . p mat. . , &c. luke . , &c. q. what is that you call the lords prayer ? repeat it .   a. our father , &c. is not gods word to be our rule and direction ? yes .   and , specially the lords prayer , which christ himselfe hath taught us ? yes .   or , may we pray as we list ? no .   or , for what we list ? no .   q. with what affections must we alwayes pray , according to the direction of the lords prayer ?   a. the lords prayer directeth us to pray in faith , and humility , and charity , & thankfulnesse . must we not alwayes pray in faith , as coming to a father , and one who hath all power ? yes .   and , in humility , as to our heavenly father , and the king of the whole world ? yes .   and , in charity for others , as for ourselves ? yes .   and , forgiving , as we expect forgivenesse ? yes .   and , in thankfulnesse , as to him that ruleth all , and doth all for us ? yes .   or , may any of these be altogether wanting , and yet our prayer acceptable ? no .   q. what are we taught to pray for in the lords prayer , saying , hallowed be thy name ?   a. when we say hallowed be thy name , we pray , that god may be infinitely honoured q above us and all creatures , and everlastingly glorified ● by us and all creatures . q psal. . , . &c. psal. . . it is not that god may be infinitely honoured above us and ●ll creatures ? yes .   and , everlastingly glorified by us and all creatures ? yes .   or , may we at any time take the honour of any thing wholly ●o ourselves ? no .   or , match ourselves with god ●n any respect ? no .   or , ascribe like honour in any respect to any creature that wee do to god ? no .   or , be carelesse of glorifying god in some thing or other , at ●ome time or other ? no .   and , need wee trouble ourselves , if others neglect to glorifie god any way ? yes .   or , when any thing is spoken or done to his dishonour , may we be carelesse of it ? no .   q. what are wee taught to pray for , saying . thy kingdome come ?   a. when we say , thy kingdome come , we pray , that s christ may reign throughout the world t by his word in despite of satan and all other rebellious enemies . s ps. . , . t ●thes . . . is it not that christ may reign throughout the vvorld by his word ? yes .   and , that in despite of satan , and all other rebellious enemies ? yes .   and , is gods kingdome and christs kingdome all one ? yes .   doth christs kingdome anywhere take place , where his word beareth not the sway ? no .   or , need we trouble ourselves , 〈…〉 christ and his word doe not   prevaile anywhere so long 〈…〉 o●● ourselves a●● 〈…〉 by it ? yes .   or , when satans kingdome prevaileth , and any other rebellious enemies of christ , may wee 〈…〉 to see or hear● it ? no .   . q. wh●● are wee 〈…〉 to pray for , saying , thy will b●● done ?   a. when 〈…〉 say , thy will be done we pray that 〈…〉 god will may be fully ye●ded to , x not our ow● wils , y nor the lusts 〈…〉 men . ●psal . . ● x matth. . . . y psal. . . pet . , . is it not that gods will may bee fully yeilded to a● all times ? yes .   or , may wee not sometime● stand upon having our own● wils ? no .   or , grudge that we are forced to endure gods will ? no .   or , give way sometimes to the lusts of men contrarying gods will ? no .   and , need wee trouble ourselves if gods will be not done by 〈…〉 as we do it● ourselves ? yes .   or , if others grudge to be forced to endure gods will , may wee bee carelesse to see or heare it ? no .   q. w●●●●●● w●●●●●ght to pray for , saying give ●●●●is ●●y o●● daily bread ?   a. when wee say , give us this day our daily bread , we begge all y needfull things for our bodily life and outward condition , with a 〈…〉 doe wee not beg of god all needfull things for our bodily life and outward condition ? yes .   and , a blessing withall upon the things that are given us ? yes .   and , freedome also from all   〈…〉 ●● our ●●●ward 〈…〉 ? yes . sing o● them , and a freedome from all 〈…〉 y prov. . . ●psal . ● . . a ps● . . or , i●●●re ●●ead the onely 〈…〉 we are ●llowed to 〈…〉 no .   q. what are we taught to 〈…〉 saying 〈…〉 .   a. when wee say , forgive us our ●rrespasses , wee beg or god ● never to require of us ourselves to suffer and satisfie for our c sins past , and to d assure us that hee will not . b psal. . . c psal. . . psal. . . d psal. . . doe wee not beg of god , never to require of us ourselves ●o suffer o● satisfie for our sinne● 〈…〉 ? yes .   and , wi●… that ●…e will not ? yes .   or , are wee forgiven if god ●oe require of us ourselves , to suffer or satisfie for our sinnes ●ast ? no .   or , vnlesse he accept the suffering and satisfaction of another , namely of christ ? no .   q. what are wee taught ●o pray for , saying , lead us not into ●emptation ?   a. when wee say , lead us not into temptation , we beg of god that we may not meet with any e provocation to sin , and may have f a●● helps to grace . e prov. . , . psal . . f psal. . . psal. . . psal. . . doe we not beg of god that we may not meet with any pro●ocation to sin ? yes .   and , may also have all helps ●o grace ? yes .   or , may we be so confident of ourselves as wee need not aske these things . no .   q. what are we taught 〈…〉 pray for , saying , deliver us from 〈…〉 ?   a. when we say , deliver us from evill , wee beg of god to be kept from g sin , specially doe we not beg that we may ●e kept from sin ? yes .   and , specially from living in sinne ? yes . from the living in it ; and so from satan and k hell , having all things blessed to ou●l grace , and m salvation . g ioh. . . psal . , . ●psal . ▪ . i zach. . . ● . ●tim . . . l ioh. . . m iohn● . . and , to have all things bles●… to our grace and salvation ? yes .   and , so kept from satan and hell ? yes .   or , is any of this needlesse to be asked ? no .   or , may wee presume to live in sin , and yet thinke to escape satan and hell , and be saved ? no .   questions and answers tending to explaine the sacraments . question . what other meanes , besides prayer , hath god appointed i● to use , to confirm● and increase our faith and grace ?   a. to confirme and increase our faith and grace , god , besides prayer , hath appointed us to use his a word & b sacraments . a col. . . b marke . luke . , . hath he not appointed us to ●se his word and sacraments ? yes .   or , may we at any time wilingly forbeare the use of them without offence to god , and hurt ●o our selves ? no .   q. how will god have us ●se his word , that it may doe us further good ?   a. we are both to c read gods word , & d heare it e preached and f read , with g delight , h meeknesse , i faith , and a faithfull k desire to grow thereby . e iohn . . acts . , . d thes. . . e tim. . , . f acts . . g psal. . . h iam. . . ●heb . . k pet. . . is it enough onely to reade it , without hearing of it preached ? no .   or , to heare it onely preached , without reading of it ? no .   or , without hearing it read ? no .   or , will it doe us any good ●…ther way , unlesse wee use it with delight , meeknesse , faith , and ● faithfull desire to grow thereby ? no .   q. how many sacraments are ●…re appointed by christ ?   a. there are two sacraments appointed by christ , namely , are there onely two , namely   baptisme and the lords supper ? yes . baptisme , and the lords 〈…〉 more . l matth. . ● m ●cor. . , , or , are to ●re more then two ? no .   o , ●●●ter ? no .   q. what is a sacrament ?   . a. sacrament the applying an outward visible creature to our bodies as 〈…〉 signe , seal , and pledge from god of a ● like inward and spiritual grace to our soules n gen. ●●●● . rom. ● . ●●cor . . . is it not the applying of an outward visible creature to our bodies , as a signe , seale , or pledge from god of a like inward and spirituall grace to ou● soules ? yes .   or , is there a sacrament where there is no outward visible signe ? no .   or , where the outward creatures are not applyed to our bodies , but onely gazed on ? no .   or , are the sacraments bar● signes , without any spirituall grace to our soules offered by them ? no   ● q. who hath authority and power to ordaine a sacrament ?   . a. p christ ●●on● hath authority to command the use of any creature for a sacrament , and q alone power to assure any r grace with i● . p ma● . . . q. col. . , , r john . , . hath not christ alone authority to command any such use of any creature for a sacrament ? yes .   or , hath any man , or company of man any such authority ? no .   and , hath christ alone power to assure any such grace with it ? yes .   or , can any man , or men of themselves promise it ? no .   . q. what is baptisme outwardly in regard of the vi●●l● signe , or creature commanded to be a pli●●t to our bodies ?   . a. baptisme outwardly is washing the body with s water b● dipping or sprinkling is it washing the body with   water by dipping , or sprinkling the name of the father ? ●● . yes . ●n the t name of the father , and of the son , and of the holy ghost . iohn . . t mat. , . or , may not any other creature 〈…〉 for it 〈…〉 water ? no .   and , will sprinkling the 〈…〉 d●● it without dipping 〈…〉 it ? yes .   and , will not other words do as well , where there is not all the three persons of the blessed trinity named ? no .   q. what is the inward and 〈…〉 grace sealed to the faithfull , ●…li●… ?   a. the inward grace sealed to the faithfull in baptisme , is the u vertue of christs blood and of his spirit , to the x was●ing away of sin , and y new birth to the life of grace . u rom. . , . x acts . . y titus . . 〈…〉 of christe 〈…〉 and of 〈…〉 to the washing awa● of sin and new ●…rth to the life of grace ? yes .   or , do any of the faithfull ●●o are baptized , mi●●e of this 〈…〉 ? no .   or , do hypocri●es , though outwardly baptized , partake of his grace ? no .   . q. how often is baptisme to 〈…〉 administred to any one party ? no . . a. baptisme is to be administred to any one onely once , and no more , because as we can be borne but once naturally , so but once spiritually . must it be often administred 〈…〉 the same party ? no .   or , may it be if any desire it ? no .   or , must it be to any one o●…●●ce and no more ? yes .   and , 〈…〉 it so because as we ●…n ●…t once naturally b●● once spiritually ? yes .   q. . how is it proved , th●… within the ch●… ?   . a. children born within the church are to be baptised because 〈…〉 a just proofe of it , th●…   children were wont to be circumcised by gods command ? yes . they were y wont be circumcised , a● because 〈…〉 they 〈…〉 within gods . gov●…nant , and ●●●●ve 〈…〉 to the seal of it . y g●● . . ● . gen. . ● cor. . . or , is there any such difference between circumcision and baptisme , as for children to be admitted to the one and not to the other ? no .   and , is it not also a just proofe of it , because such children are within gods covenant , and so have right to the seale of it ? yes .   . q. since nothing can be required of children when they are brought to ba●●isme ; what is required of them afterward when they come to yeeres of discretion , in consideration that they have been baptized ?   a. children ba●…tized are ●ound wh●● they come to yeers 〈…〉 discretion , to practi●…a faith , 〈…〉 and obed●ence , and then th●● shall feel , the bene●… of their baptism● a gal. . . b. ro● : , . are they not then bound to practise faith and obedience ? yes .   or , are they free from any such engagements , although their sureties that required baptisme for them did promise and vow it in their names ? no .   and , shall they feele any benefit of their baptisme , when they come to yeares , without this ? no .   or , faile , to feele it if they practise this ? no .   q. what is the lords supper outwardly , in regard of the visible g●e or crea●●●● commanded to be applied to our bodies ?   a. the lor● supper outwardly c both eating brea● and drinking wit● in remembrance 〈…〉 christ and his de●… is it both eating bread , and drinking wine , in remembrance of christ , and his death for us ? yes .   or , may we not onely eat   〈…〉 bread , and for beare to drink 〈…〉 wine ? no . for us . c . cor. . . , , . 〈…〉 , after the ●…tration for 〈…〉 sacrame●… it still bread ●hich we 〈…〉 and eate ? yes .   and , wine which we drink ? yes .   or , is it substantially changed into the very body and blood of christ ? no .   and , do● wee receive a right 〈…〉 receive the bread and wine ●nd forget christ ? no .   or , 〈…〉 person , and 〈…〉 his death for us ? no .   . q. what is the lords sup●… towardly in regard of the reward ●nd spirituall grace there offered 〈…〉 i● ?   a. the spirituall grace in the lords supper is d christs body & blood , e nourishing our souls by renewing pardon for sin past , and grace against sinne hereafter . d cor. . . e ioh. . , , , . is it not christs body and blood nourishing our soules by renewing pardon for sin past , and grace against sin hereafter ? yes .   or , is there onely a bare remembrance of christs body and blood , without an effectuall par●aking of them by those that ●ome aright to receive them ? no .   or , can the body and blood of christ bee received by any without benefit to their soules ? no .   and , they missing pardon for 〈…〉 past ? no .   or , missing of some renewed grace against sin hereafter ? no .   . q. who doe partake of the ●…y and blood of christ in the 〈…〉 supper , and how is it re●… ?   a. the body & blood of christ in the lords supper is f only is it onely received by the faithful , and onely by thei● faith ? yes . received by the faithfull , and only b● their g faith . f 〈…〉 . . g 〈◊〉 . 〈…〉 . . or , doe any else receive it though they eate the bread , and drink the wine ? no .   or , doe the faithfull them selves receive it with their hands and mouthes ? no .   q. how often is the lord supper to bee administred and received ?   a. the lords supper is to be often administred , and received often by ever● christian . h cor. ● , , , . is it often to be administred ? yes .   or , seldome ? no .   and , must it be received often ? yes .   or , seldome ? no .   or , may any keepe away at their owne pleasure , and come onely when they lift ? no .   or , are they excusable that refuse to come , because they have no leisure for worldly businesses ? no .   or , because they have not repented of their sins ? no .   or , because they are not in charity ? no .   or , any such like excuse ? no .   q. how must a man come to the lords supper ?   . a. he that commeth to the lord● supper must i i exami● himself , or else he ea●eth and drinketh unworthily ; and so 〈◊〉 ignorant person 〈◊〉 come . i cor. . ●● , . may a man come carelesly ; without preparing himselfe ? no .   or , can a man prepare himself sufficiently unless he examin himself ? no .   and , doth not a man else eate and drink unworthily ? yes .   and , may any ignorant persons ,   whether children , or grown 〈…〉 come to the lords supper , 〈…〉 they ●n●●●ot how to examine them●… ? no .   q. what is the sinne , ●nd danger of these t●●● eate and drinke ●● the lords supper unworthily ?   . a. ● they that eate and drink unworthily at the lords supper , are guilty of christs body & blood , and eate and drinke damnation to themselves , if they repent not of it . k cor. . , , , . are● they ●●● guilty of the body and blood of christ ? yes .   and , do they not eat and drink damnation to themselves if they repent not of it . yes .   or , 〈…〉 to accuse them of such a sin●● no .   or is that too sort a punish them for such an offence ? no . a. when a man commeth to the lords supper , the things he must examine himself about , are l repentance and m faith , & n thankfulnesse , and o charity : for a man is no christian that is altogether without these . l luke . , . m iohn . . n col. . , . o mat. . . cor. . . q. what are the things 〈…〉 man must examine himselfe about , 〈…〉 to the lords supper ?     are they not repentance and faith , and thankfulnesse , and charity ? yes .   or , may a man come in his 〈◊〉 unrepented of ? no .   or , without faith in christ ? no .   or , without thankfulnesse ●o christ ? no .   or , without charity to men ? no .   or , is any man a christian that 〈◊〉 altogether without these ? no .   q. h●… a man examine himselfe about his repentance ●o , as hee may know hee doth ●…pent ?   a. a man may know that he truly repenteth , when he seeth sin p so odious , and so q mischievous , as he is it when he seeth sin so odious ●●● mis●●ievous as he resolveth   nothing shall make him willing to sin againe ? yes . r resolveth nothing shall make him willing to sin again p. ezek. , . q ro. . r esay . . ioh. , . hos. . . or , doth a man truly repent unlesse he see sin to be most odious and most mischievous ? no .   or , vnlesse he resolve against all sin ? no .   q. how may a man examine himselfe about his faith so , as to know he hath true faith in christ ?   〈…〉 man may know hee hath tru●… faith in christ , when s onely from his dea●… he looketh for pardon , and all good to h●… soule , and looking at that keepeth his soule from fainting utterly s phil. . , , , . is it not when he looketh for pardon and all good , to his soule onely from christs death , and looking at that , keepeth his soule from fainting utterly ? yes .   or , doth he truly beleeve that ioyneth any creature with christ in expectation of pardon and good to his soule ? no .   or , whose spirit so fainteth as he looketh not at all for any good from christ ? no .   q how may a man examine himselfe about his thankfulnes to christ so , as he may know he is truly thankfull .   a. a man may know he is truly thankfull to christ when he esteemeth christs love and u benefits above all others , and so desireth to x please christ in all things . t eph. , , . ●phil . . x cor. , , . is it when he esteemeth christs love and benefits above al others , and so desireth to please him in al things ? yes .   or , is he truly thankful that esteemeth the love of men or their benefits , more then christs ? no .   or , equall to them ? no .   or , any benefits in temporall respects , equall to christs ? no .   or , that is not moved by   christs love and benefits to de●… please him in all things ? no .   q. how may a man examine ●…selfe about his charity so , as he 〈…〉 know he hath true charity to●…d all men ?   a. a man may know he hath true charity toward all men , when he loveth x every one , y even those that have wronged him , as he desires z god or * men should love him . x james . , . y mat. . , , . z math. . * mat. . . ioh. . , . is it when he loveth every one , ●…en those that have wronged ●● , as he desireth god and men ●…uld love him ? yes .   or , hath he true charity that ●…ly loveth his friends who are ●…de to him ? no .   or , at the most those onely it wrong him not ? no .   or , pretending to love even ●●e that wrong him , yet his ●●art , and words , and dealings , 〈◊〉 otherwise towards them , ●…en he desireth from god and ●●th men as love him ? no .   finis . notes, typically marginal, from the original text notes for div a e- i ii iii. iv esay . esay . . ier. . heb. . ephes. . . an abstract of the duties commanded, and sinnes forbidden in the law of god. by the right reuerend father in god, george dovvname, doctor of diuinity, and lord bishop of derry downame, george, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an abstract of the duties commanded, and sinnes forbidden in the law of god. by the right reuerend father in god, george dovvname, doctor of diuinity, and lord bishop of derry downame, george, d. . nicoll, basill. [ ] p. imprinted by felix kyngston, at london : . editor's dedication signed: basill nicoll. in outline form. signatures: a-m (-a - , blank?). the first two leaves and the last leaf are blank. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published 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(qc) and xml conversion an abstract of the dvties commanded , and sinnes forbidden in the law of god. by the right reverend father in god , george dovvname , doctor of diuinity , and lord bishop of derry . psalm . . . i haue seene an end of all perfection : but thy commandement is exceeding broad . at london , imprinted by felix kyngston . . to the trve lover of vertve and religion , mistris margaret hare , widow , the late deare and louing wife of iohn hare esquire , of the inner temple , and chiefe clerke of his maiesties court of wards and liueries . the reuerend author of this booke , hauing now full twenty yeeres since , in his publike exercises finished a very large treatise vpon the decalogue , or ten commandements of almighty god , was then pleased at my earnest entreaty , and for my priuate vse , to collect and gather out of that large treatise , the summe and heads of what was therein more largely handled , which i purposed still , according to his first intent , to haue kept by me for my priuate vse : but since , hauing been often importuned by many learned and religious ministers for the loane thereof , whereto i had almost yeelded , had i not considered the wrong and iniurie which thereby might redound to the author , if the same should happen to be printed , either by some vnperfect copy , or vnder the name of some other , especially , if euer the author should be pleased to publish those his larger volumes . and therefore for satisfaction of the request of my friends , i endeuoured to gaine the authors consent to the publishing heereof ; which hauing obtained , i have now put the same in print for the publike and generall good , and doe dedicate the same vnto you , not onely to be a helpe to you in your priuate meditations in the law of god , but also as a testimony of my thankfulnesse for your many fauours both to me and mine . the almighty god make it profitable for the end intended : to whose blessed protection i commend you , and will euer rest yours in all christian duty to bee commanded , basill nicoll . the preface , containing rvles of direction , for the expounding of the commandements . whereas the holy ghost testifieth , that the law of god , ( though propounded in ten words ) is so perfect , that nothing may be added to it , and so large , that nothing may bee compared therewith : it must therefore bee confessed , that the sence of the commandements is so to be inlarged , as that they may be vnderstood to bee the perfect pandects ( as it were ) of christians ; forbidding all vices which the lord condemneth in his word ; and commanding all morall duties which he requireth at our hands . and for as much as there are two principall vses of the law ; the one , to shew vs our manifold sinnes , and the punishments due for them , that being humbled in our selues , we might seeke to christ : the other , that it might be a perfect rule , whereby to frame our liues and conuersation ; that being redeemed by christ , wee may also bee renewed according to the image of god , in true righteousnesse and holinesse : therefore it is very expedient , that the speciall duties commanded , and vices forbidden in euery commandement , should particularly be laid forth . that in respect of the former vse , we might see those manifold both duties which wee haue omitted , and also vices which wee haue committed heretofore : and in respect of the latter , that wee might distinctly see and vnderstand those particular duties which the lord enioyneth vs to obserue , and those particular vices which he chargeth vs to shunne for the time to come . and for our direction in this behalfe , we are to expound euery commandement according to these fiue rules : . where any duty is commanded , there the contrary vice is forbidden ; and where any vice is forbidden , there the contrary duty is commanded . euery commandement therefore containeth two parts ; the affirmatiue , cōmanding the duty . negatiue , forbidding y ● vice . whence ariseth a distinction of sins , that they are either sins of omission . commission . . vnder one particular vice mentioned in the commandement , all of the same kind are forbidden ; and vnder one particular commanded , all of the same kind are commanded . for the law of god is spirituall , and therefore requireth not onely outward obedience in word and deed , but also inward in the mind and heart . neither doth it onely forbid the outward sinnes committed in word and deed , but also all the secret corruptions of the mind and heart . and thus our sauiour hath taught vs to expound the law of god , math. . , , , . and . epist. ioh. . . againe , the law of god is perfect , requiring perfect obedience both inward and outward , not onely in respect of the parts , but also of the degrees . wherefore , where any duty is commanded , there the highest degree of it is commanded , as appeareth by the summe of the law , math. . , . and where any vice is forbidden , there the least degree of it is forbidden , and beareth the name of that grosse sinne which is specified , that we might learne to esteeme no sinne small . for vnaduised anger is murther ; and looking vpon a woman to lust after her , is forbidden vnder the name of adultery , as our sauiour teacheth , math. . , . . where any duty is commanded , there the meanes which tend thereto are enioyned ; and where any vice is forbidden , there the meanes , prouocations and allurements tending thereto are also forbidden . for such as is the end , such are the subordinate meanes that in their owne nature doe tend thereto . this teacheth , that good intentions and desires will not serue , when we are carelesse of the meanes . now there are three meanes which are common to all duties , and therefore in all the precepts are commanded ; and the neglect of them , or the vse of the contrary forbidden : viz. . prayer : for of our selues wee cannot so much as thinke a good thought , . cor. . . psal. . , , , . . diligent hearing of the word , rom. . , . . good company , prou. . . hee that toucheth pitch , shall be defiled , ecclus. . . a little leauen sowreth the whole lumpe , . cor. . . therefore dauid biddeth the wicked depart from him , that hee might keepe the commandements of his god , psal. . . and else-where professeth , that he auoided their company , psalm . . , . . where any duty is commanded , or vice forbidden , there also the signes are commanded , or forbidden . for first , as touching vertues and duties ; the graces of god are not to bee smothered , as it were candles vnder a bushell , but they must be manifested to the glory of god , to the good example of others ; and for a testimony to our selues that wee are endued with them , wee must bee carefull of honest things , not onely before god , but also before men , . cor. . . and as touching vices , we are taught to abstaine from all shew of euill , . thes. . . haughty lookes , strange apparell , are condemned as signes of pride : haunting of suspected places , as signes of incōtinency , &c. . duties to be procured , and vices to be auoided , not in our selues onely , but also in others . first therefore in all the precepts is commanded the communion of saints to be exercised among the faithfull , in an earnest desire shewne , to win our neighbour vnto christ , and in a tender care taken , for the furthering of the saluation one of another , by the duties of edification . as namely , . in respect of duties , by stirring vp one another , heb. . . by instructing the ignorant . admonitiō , or putting our brother in mind of his duty . exhortation vnto his duty . encouraging him in well-doing . comforting those which are weake . good counsell . example . math. . . . pet. . . heb. . . in respect of things forbidden , to reclame the erroneous . iam. . , . reprooue the offendour . leu. . . eph. . . disswade from vice . secondly , in all the precepts wee are forbidden to haue any fellowship with the vnfruitfull workes of darknesse , eph. . . or to be accessary to the offences of others , . tim. . . men may be accessary to the offences of others , diuers wayes : whereof some are common , and those either going before the offence committed , as prouocation , by incensing , gal. . . eph. . . iob . . . king. . , . alluring . pro. . . ● . , . and hereto corrupt and infecting speeches are referred . . cor. . . euill counsell : . sam. . . ● . . . chr. . , . consent and approbation , rom. . whether it bee ouert and expressed , and that either in word . act. . . ● . . deed. act. . . so receiuers , of theft ; bawds , of adultery ; partners of the gaine . pro. . . psal. . . couert , as by silence , or dissembling the fault of our brother , when hee ought to be admonished : for as by ill speech thou bringest thy brother into sinne , so by ill silence thou leauest him in sinne , or sufferest sinne to rest vpon him , leuit. . . qui tacet , consentire videtur . euill example , occasioning another to fall : this is called a scandall , ro. . . and it is either a scandall in it selfe as that which is euill in it selfe , and is therefore an offence giuen , though it be not taken : as any sinne committed in the sight or notice of another . by accident , when the thing , which in it selfe is indifferent , is so vsed , as that the weake brother is offended thereby : that is , when he is by thine example animated to do that , which in his owne conscience he doth cōdemne . ro. . , . . cor. . , . accompanying , or following after the offence , as y e excusing defending cōmending of it . esa. . . prou. . . peculiar to superiours , as to command that which is euill & vnlawful , either publikely , by wicked laws & edicts . esa. . . dan. . , . priuately . . sam. . . . . sā . . . & . sā . . , winke at euiil , which by their authority they might redresse . ro. . . mar. . . . kin. . the law is diuided into two tables , the one , commanding the loue of god , or the duties of piety towards god. mat. . , . other , cōmanding the loue of our neighbour , or the duties of charity and righteousnesse towards our neighbour , mat. . . the commandements of the first table , prescribing the worship of god , or piety , teach who is to bee worshipped : viz. that iehouah alone is to bee had and worshipped as god. praec . . how , both in his solemne worship : viz. by such means , and after such a manner as he hath prescribed . praec . the whole course of our liues , viz. by sanctifying & glorifying his name . praec . . when especially god is to bee worshipped , viz. on the sabbath , which is to be sanctified , and consecrated to the worship and seruice of god. praec . . the first commandement . the summe of the first commandement . math. . . thou shalt haue iehouah alone for thy god. the affirmatiue part , containing two branches . . that we should haue iehouah to our god. . that we should haue him alone . the speciall duties . we are to haue god both inwardly in our minds , by knowing beleeuing remēbring him . hearts , by adhering vnto him . outwardly , and in the whole man , by honouring him . in our minds . . the true knowledge of god. ioh. . . where we are to consider the obiect : the truth which god hath reuealed concerning himselfe . deut. . . ioh. . . . tim. . . quantity or measure , . cor. . . col. . . which must bee proportionable to our calling , more being required in those who are guides of others . meanes . luk. . . time which god hath vouchsafed vs. heb. . . quality , that it bee an effectuall ▪ powerfull , and spirituall knowledge . . ioh. . , . the negatiue part . forbidding , . the not hauing of god , which is atheisme . . the hauing of a false god , which is idolatry . . the hauing of more gods than one , which is polytheisme . the opposite vices . opposite to knowledge , in regard of the obiect , both in the excesse : curiosity , to bee w●●e aboue that which is written . . cor. . . desect , ignorance . cor. . . hos. . , . either when men cannot , through their naturall corrupti●n . . cor. . . rom. . . and this is narurall blindnesse . will not , which is affected ignorance . . pet. . . care not to know god. which is ●●●elesse ignorance . pro. . . ioh . . the fruit of ignorance , which is , errours concerning god. math. . . quantity , a small measure of knowledge . heb. . . esa. . , . ier. . ▪ quality , a literall or speculatiue knowledge , seuered frō obedience . . ioh. . . . cor. . . luk. . . . faith , whereby we giue credit to the word of god. . ioh. . . faith , in respect of the obiect , is either generall , whereby wee giue assent to the whole word of god. and this , in regard of the quantity , ought to be a ful perswasion , in respect both of vnderstanding . col. . assent . luk. . . quality , must bee a liuely , effectuall and working faith. iam. . . gal. . . speciall , giuing credit to the threatnings of the law to our humiliation . . chron. . , , , io● . . . promises of the gospell to our iustification . ioh. . . . remembrance of god. eccl. . . esa. . . it containeth two duties : memory , laying vp ( as it were ) into the treasure of our hearts , those things which wee learne concerning god and his word . prou. . . ● . . deut. . . ● . . luk. . . recordation , recording or recalling to mind that which was committed to memory . psal. . , . psal. . . and this ought to bee effectuall , working obedience . psal. . . esa. . . entyre , and not partiall : as , to remember his mercy , and not to forget his iustice , &c. opposed to faith generall , in the excesse , vaine credulity , hauing no ground in the word of god. defect , in respect of the parts , viz. vnderstanding , such especially is the implicite faith of papists . assent , with-held from the truth , doubting . rom. . . math. . . giuen to the contrary , falshood . . kin. . . . th. . , . which are two degrees of infidelity . quantity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a small measure of faith . act. . . quality , the idle and dead faith . iam. . , , . speciall , viz. legall , infidelity working carnall security . deut. . . euangelicall , as the counterfeit faith of hypocrites . luk. . . ioh. . , . infidelity of vnbeleeuers ioh. . ● . opp. forgetfulnesse , in not laying vp , but suffering the word of god to slip from vs. heb. . . deut. . . recalling , when iust occasion is offered . iob . . deut. . , , . psal. . . & psal. . . remēbrance , either vneffectuall , seuered from obedience in men sinning against conscience . partiall , as calling to minde either gods mercy alone , vnto presumption . iustice alone , to desperation . in our hearts we are to adhere vnto the lord , and set our hearts vpon him alone . deut. . . act. . . . cor. . . ioh. . . this is to be done by setting our affections vpon god , chiefly by trusting in louing fearing him aboue althings and frō these three some others arise . . trust or assiance , in god. pro. . . psal. . . ● . . which we are to haue , whether wee haue meanes , for wee are not to trust in them , but in the vse of them to depend vpon god. psa. . , , . ● . . want meanes . iob . . wee are to trust in god , who is able to prouide for vs , both without meanes , genes . . . euen in the mount will god prouide . aboue means . . chr. . . ● . . . sam. . . opp. remouing our harts from god , ier. . . either by not setting our hearts vpon god ▪ the fault of hypocrites . esa. . profane persons . ierem. . . setting our hearts vpon other things , the fault of worldlings . psal. . . phil. . . who are therefore called adulterers . iam. . . oppos. as extremes , in the excesse : tempting of god , math. . . defect , diffidence , luk. . . and the fruits therof , viz. carking care . mat. . , . luk. . . vse of vnlawful means . prou. . . disorder , whē our affiance is reposed in other things , whether vnreasonable , as our instruments and meanes . psa. . . ● . . hab. . . wealth and riches . iob . . . tim. . . psal. . . place , either for the strength . ier. . . ● . . holinesse . ier. . . reasonable , as men , ier. . . though skilfull . . chr. . . mighty , psalm . . . many . hos. . . esa. . , diuels , as in witches and wizards . deu. . , . leuit. . . those that seeke to them . leuit. . . . chro. . . to affiance we are to ioyne hope : for he that trusteth to gods goodnesse for the present , will also expect go●d things from him for the time to come . psal. . . psal. . . heb. . . her● . things are to be considered , the obiect , both the person , in whom , viz. god alone : who therefore is called our hope . psal. . ● . . ioel . . col. . . . tim. . . things , viz. good things to come , according to gods promise , both in this life , as assistance in time of need . psalm . . . ● . , , , , . exhibition of all good things . psalm . . , . world to come , eternall life . tit. . . . thes. . . which , because it is the chiefe obiect of our hope , is also called our hope . col. . . tit. . . manner how wee are to hope , with patience . rom. . . . thes. . . hab. . . assurance and comfort . rom. . . heb. . . ● . . . pet. . . opp. as extremes , in the excesse : presumption , as the hope of the hypocrite and impenitent sinner : for true hope is ioyned with repentance . . ioh. . . and neuer maketh ashamed . rom. . . but this doth . iob . . prou. . . defect , absence of hope , as in the ignorant . eph. . . . thes. . . desperation , or casting off of hope , as in epicures , who as they haue cast off all sorrow , eph. . so also all hope . . cor. . . esa. . . ier. . . mē ouerwhelmed with sorrow . . cor. . . arising from the sence of their affliction . gen. . . . cor. . . who therfore som times make away themselues . sinnes , and is either tēporary and curable , as in the elect. finall and incurable . mat. . act. . . disorder or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hope , being placed in our selues , or in our owne merits . any other thing besides god , from which ( as the author ) wee expect good things , either in this life , according to that which was said in the disorder of affiance . the world to come . . loue of god. psal. . . . ioh. . . math. . . where consider the measure both simply : for hee is to bee loued without measure , as hee is good without measure , and hath loued vs without measure . ephes. . . ioh. . . but because wee cannot attaine to that ; yet let vs loue him with all our heart . deut. . . or at the least , with an vpright heart . by comparison : for as hee is infinitely good aboue al things , so he ought to be loued aboue all things . luk. . . math. . . manner : for as hee is absolutely good , yea goodnesse and charity it selfe ; so hee is to be loued absolutely and for himselfe ; but all other things in him , and for him . as for example : we are to loue our friends , in the lord. foes , for the lord. vnto the loue of god , arising from the perswasion of gods loue towards vs , wee are to adioyne partly as fruits , partly as companions thereof : zeale of gods glory . reioycing in god. thankfulnes towards god. obedience towards god. patience towards god. oppos. as extremes , in the defect , ( for in the excesse we cannot offend ) want of the loue of g●d , when wee doe not loue him , either with all our hearts . aboue all things . hatred of god , which is partly natural . rom. . encreased by sin . rom. . . disorder , when we lo●e any things as much , or more than god , mat. . . sam. . . . kin. . . heereof there are two principall sorts , viz. the loue of our selues ; i meane not the naturall loue of our selues , whereby we seeke our preservation ( which as it is sub●rdinate to the loue of god , is lawfull ) nor the spirituall loue of our●elues , whereby wee seeke our saluation ; but the carnall loue of our selues , . tim. . . rom. ● . . gal. . . the world , & of those things that are therein , . ioh. . , . as the loue of pleasure , w ch is voluptuousnesse . . tim. . . philip . . . pet. . , . riches , w ch is couetousnesse . col. . . eph. . . honour and glory , which is ambition , and vai●eglory . gal. . . zeale of gods glory . . king. . . apo● . . here we are to consider , wherein this zeale must shewit selfe . how it ought to be qualified . it must shew it selfe in regard of the meanes of gods glory : and in this respect it cōtaineth . duties : viz. a feruent desire and forward care , y ● the means of aduancing gods glory , may bee vsed both by thēselues , t it . ● . . rom. . . act. . . others . . cor. . . col. . . hebr. . . willing and cheerfull vsing of the meanes , and doing of the things whereby god may be glorified . . chron. . . . ioh. . . ioh. . . psalm . . . esa. . . act. . . cor. . . impediments of gods glory , in respect wherof it is a compound affection of feruent loue and desire of promoting gods glory , and a vehement indignation conceiued against the obstacles therof . . king. . . ioh. . . numb . . . . pet. . . psalm . . . this zeale ought to be pure , proceeding from a sincere affection not mixed with malice and emulation . hypocrisie . guided by knowledge , assuring the party of the goodnesse of the cause . gal. . . discreet , & therefore both moderate , not exceeding the proportion of the cause . bounds of a mans calling . seasonable . prou. . . oppos. want of zeale , whereof are two degrees : lukewarmnesse . apoc. . , . when men are neither hot nor cold , &c. coldnesse and ( as it were ) deadnesse in religion . zeph. . . corrupt zeale , being either mixed with corrupt affections to which it is pretended ( and therefore not sincere but counterfait ) as with maliciousnes , which is bitter zeale . ia. . . couetousnes , ioh. . , . ambition and vaine-glory , &c. . king. . , . not guided by knowledge , which is a blind zeale . rom. . . phil. . . ioh. . . the which , the more feruent , the more surious it is . act. . ● . . discretiō , which is a preposterouszeale , being either immoderate exceeding ( as in schismaticks ) the proportion of y e cause . compasse of a mans calling . vnseasonable . ioh. . . luk. . . delighting and reioycing in god. psalm . . . ● . . phil. . , . rom. . . his word is sweet vnto them . psal. . . him alone . . cor. . . cor. . . gal. . . in christ crucified ▪ and this we are to d●e at all times , phil. . . both in the time of prosperity . ier. . , . aduersity . . sam. . . . thes. . . rom. . , . thankefulnesse to god in all estates , eph. . . both in time of prosperity . psalm . . , . aduersity . iob . . lam. . . him alone as the author of all good things . iam. . . this thankfulnesse is to bee testified by glorifying him both in word , giuing thanks . . thes. . . luk. . . psal. . . dee● , by doing those things which are acceptable vnto him . psal. . . ioh. . . opp. not delighting or reioycing in god , nor in his word : a signe that men haue not tasted how good the lord is . . pet. . . delighting and reioycing in other things more than in the lord : for what men loue , that they delight in : as worldly men in the fruition of worldly desires . voluptuous mē in their pleasures , which are their delights : some in sinfull pleasures , who glory in their shame . phil. . . couetous men in their riches , luk. . . ambitious men in their honour and glory . deut. . . oppos. vnthankfulnesse to god. . tim. . . in not acknowledging him the author of those good things which wee haue . . cor. . . praising him , and giuing him thankes . luk. . , . bringing forth the fruits of obedience to his glory . esa. . . to ascribe the thankes which are due vnto god , either to fortune . idols . hos. . , . ier. . , . our owne worthines , . cor. . . other creatures , which are but the instruments of god to our good . obedience . . ioh. . . ioh. . ● . here consider to whom simple and absolute obediēce is to be performed : to god , in submitting our selues to his reuealed will : whereto we are to conforme our hearts : which is inward obedience . ps. . , . liues . math. . him alone : no creature is to be obeyed , but in the lord. eph. . . act. . . ● . . what manner of obedience is required : viz. an obedience totall , in respect of the doer : with all our might deut. . . things : all that is commanded . gal. . iam. . . time : alwayes . deut. . . ● . . . kin. . . or entire at the least , that is , both sincere . rom. . . . chr. . . voluntary . . chr. . . patience . . cor. . . rom. . . phil. . . iam. . . where we are to consider the obiect , that is , the crosse : which is that measure of affliction which god layeth on his children : and those are chastisements . . cor. . . apoc. . . heb. . . psa. . , . tryals . deut. . . . iam. . . manner : for the crosse ( luk . ) is to bee borne humbly and meekly , iob . , . esa. . . mic. . . com●ortably and cheerfully . col. . . . pet. . . constantly . iam. . . opp. in regard of the obiect , disobedience to god , by omission : cōmission : and either by negligēce . contempt . obedience to man , more than to god. . sam. . . the flesh , and the diuell . rom. . . manner , not with all our heart , but perfunctorily , negligently , and for fashion sake . totall , but partiall , and ( as it were ) by halues . continuall and perpetuall , but temporary . by fits . sincere , but hypocriticall . voluntary , but forced by seruile feare , and therefore not constant , but counterfeit . oppos. the disorder : to suffer much for the loue of the world , but to suffer little or nothing for the loue of god. the extremes , in the excesse , rashnesse , in running into trouble and danger . ecclus . . . foole-hardinesse , in not auoiding it , when lawfully they may . senslesnesse . ier. . . impatiēce , either murmuring & repining . gen. . , . psalm . . . lam. . . fainting , and being ouercome with too much griefe . . cor. . . seeking an issue by vnlawfull meanes . feare of god : the awefull and son-like feare , concurring with the true loue of god , and faith in christ. psalm . . . eccles. . . prou. . . psalm . . . ● . . . the obiect of feare , is the anger of god conceiued against sinne . psalm . . . esa. . . and thus wee are to feare the displeasure of god , in regard of the time past , because wee haue sinned , and by sinne prouoked the lord to wrath . this terrour or feare in the godly and elect , causeth them to meet the lord , ( amos . . ) and by repentance to preuent his iudgement . . chron. . , . act. . . ● . , . to come , that wee may not sin . prou. . . ● . . iob . fearing chiefly the anger and displeasure of god it selfe . . pet. . . . cor. . . act. . . luk. . . . tim. . . secondarily , the effects of his anger , which are his iudgements and chastisements . psalm . . . hab. . . deut. . . opp. as the disorder , which is preposterous feare of god , in regard of the time past , which is the horrour of the wicked , auerting them from him , as from a seuere or cruell iudge . gen. . . heb. . . iam. . . mat. . . to come , when men feare not the displeasure of god it selfe , but onely the effect of it , which is punishment : this is seruile feare . . ioh. . . rom. . . other things more than of god. luk. . , . . pet. . . esa. . i , i . apoc. . . extremes , in the excesse : fearfulnes . tim. . working either superstition , or scrupulous care to serue god according to mens inuentions . esa. . . act. . . despaire , esa. . . ● . , . or astonishment . exod. . . luk. . . defect : carnall security , when men ( destitute of true faith and repentance ) doe notwithstanding promise to themselues impunity . prou. . . psal. . , . esa. . . rom. . . gen. . . humility to be added to the former , as another duty of the soule , which we owe to god , mic. . . and as a meanes and signe of all the former . mat. . . . pet. . . math. . , . where consider the nature of humility , which is to humble a man , and ( as it were ) to make him euen with the ground , stripping himselfe of all praise , and renouncing all conceit of his owne worthinesse , that all praise may wholly be ascribed to god. psa. . . dan. . , , . . chr. . . gen. . . . cor. . . cause of it , the acknowledgement of our owne vilenesse and vnworthinesse , in respect of our mould , wee being but dust and ashes . gen. . . ecclus. . . miserable estate in our selues , in regard of our sinne . luk. . ● . . punishmēt due to vs for the same , ga. . . mercy and bounty of god so vndeseruedly vouchsafed vnto vs. genes . . . lam. . . . cor. . . outwardly and in the whole man , we are to haue god by honouring him . mal. . . . cor. . . we are to honour god with the honor of the signe , which is religious adoration , and is to be performed to the lord alone . math. . . esa. . . deed , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship or seruice , ●● 〈…〉 , &c. deu. . . ● . . 〈◊〉 opp. counterfeit humility . mat. . . esa. . . pride , pro. . . in assuming to our selues that praise which is due to god. dan. . . act. . , . not acknowledging either our owne vnworthines , but arrogating to our selues , such , or so great good things as wee haue not . gal. . . luk. ● . , . pro. . . bounty of god towards vs , but ascribing y e good things wee haue , to our selues . . cor. . . opp. not honouring of god , which is profanenesse and contempt of god. mal. . . iob . , . not honouring him alone , which is idolatry , whether it bee with the honour of the signe . psalm . . . act. , . apo. . . deed. deut. . . ● . . exod. . . the second commandement . the affirmatiue part , commanding vs to worship god by such meanes , & after such a manner as he hath prescribed in his w●rd , and is agreeable to his nature . deut. . , , . that is to say , in spirit and in truth . ioh. . , . his nature is spirituall , his word is truth ; and therefore hee is to bee worshipped in spirit , that is , by spirituall meanes . after a spirituall manner . truth , that is , by true meanes , after a true manner . that is , such as is prescribed in the word . the speciall duties concerne the parts , and sorts of gods worship . circumstances and ceremonies . the parts . the worship of god is partly inward , of the soule ; which the lord chiefly respecteth . outward , with which the inward is euer to be ioyned . heere therefore is commanded vprightnesse in gods worship . luk. . . ioh. . , . psalm . . . . thes. . . act. . . luk. . . the common affections . the worsh. of god is priuate . publike , in which are required inwardly , vnanimity . act. . . ● . . ● . . mat. . . outwardly , vniformity . psal. . . the negatiue part , forbidding all will-worship and superstition , whereby men worship god according to their owne inuentions . col. . , . num. . . whether it bee in regard of the meanes . leuit. . , . ioh. . . . kin. . . manner . esa. . , , . ● . . but here especially are forbidden ( as the grossest sinnes against this commandement , vnder which the lord would forbid the rest ) making images to our selues , vnder which he forbiddeth all meanes deuised by our selues . . ioh. . vlt. deut. . . worshipping him by images , whereby all counterfeit and corrupt worship is forbidden . deut. . , . exod. . , . . psal. . . opp. hypocrisie in the worship of god. esa. . . mic. , . . psal. . . ezech. . . opp. schisme and diuision . . cor. . . confusion . . cor. . . the sorts . the worship of god is either inuocation of the name of god. ministery and hearing of the word . administration and receiuing of the sacraments . . of inuocation : and that it is to bee vsed . . thes. . . luk. . . iam. . . dan. . . the things generally required in inuocation , are partly essentiall . accidentall . essentiall , as . to whom . . in whose name . . how , or in what manner . . by whose helpe . . for what things . . to whom ; namely , to god , and to him alone , which is prescribed in the first cōmandement . ps. . . ● . . luk. . . and of him wee are to conceiue as hee hath reuealed himselfe in his word . . in whose name , viz. in the name of christ. eph. . ▪ ioh. . . dan. . . and in his name alone , as being the onely mediator , as of redemption , act. . . so also of intercession . . tim. . . . the manner , according to the will of god reuealed in his word . . ioh. . . rom. . . viz. before we call vpon god , wee are to prepare our selues by meditation . psal. . . eccl. . . ● . . in the action it selfe there are duties required , generally in the soule . specially in the mind . heart . opp. neglect of prayer . psal. . , . iob . . opp. prayer to saints or angels . esa. . . act. . . apoc. . . ier. . . misconceiuing of god , ( and so worshipping they know not what . ioh. . . ) in respect of the nature . as the anthropomorphites , and ignorant persons , who conceiue god vnder the shape of a man. persons . for the true god is the father , the son , and the holy ghost . he therefore who denyeth any one person , doth not worship the true god : as the iewes . . ioh. . . turks . opp. not to pray in the name of christ alone , but in the name and mediation of saints and angels . opp. to pray amisse . iam. . . opp. to be rash in speaking to god. eccl. . . ecclus. . . in the soule generally it is required , that our prayer be● speech of the soule , and not of the mouth onely , a liftin● vp of our hearts , psal. . . and a powring forth of the soule , psal. . . a praying in spirit , ephes. . . and in truth . psal. . . and therefore with the attention of the minde . intent and desire of the heart . in the mind is required , that we pray with vnderstanding . psal. . . col. . . faith , that is , with perswasion that wee and our prayers are accepted of god in christ. . ioh. . . ephes. . . in the heart it is required that we pray with humility , in respect of our owne vnworthinesse . gen. . . luk. . . gen. . . reuerence towards the maiesty of god. eccl. . . . by whose helpe , viz. by the helpe of the holy ghost , who is the spirit of supplication , and helpeth our infirmities . rom. . , . zach. . . ephes. . . . for what things , viz. good things onely , math. . . which may concerne gods glory . the good of the church . our brethrē . our selues . the things accidental , are the circumstances of persons , in respect wherof prayer is either priuate . mat. . , . publike . math. . . place : for we may pray in all places , both openly . . tim. . . secretly . time , for wee are to pray alwayes . . thes. . , . ephes. . . that is , both ordinarily , at set times . psal. . . dan. . . extraordinarily , as occasion is offered . col. . . opp. not to pray from the heart , but with the mouth onely : a lip-labour . hos. . . to pray with wandring thoughts . fained lips , the desire and intent of the heart , not agreeing with the words of the mouth . psal. . . psal. . . opp. to pray without knowledge . mat. . . faith. rom. . . opp. to pray with a conceit of our owne worthinesse . luk. . , . with lesse reuerence than if wee spake to a mortall man. opp. to pray for euill and vnlawfull things : for that is to make god the author of euill . the things specially required , are such as concerne the seuerall kinds of inuocation , viz. prayer : thankesgiuing : which in vse are to be ioyned . col. . . phil. . . in prayer , three things are required ; sence of our want . psal. . . iam. . . ioh. . . feruency of desire , to haue our want supplied . iam. . . lam. . . rom. . . ● . . speciall faith in the promises made to our prayer ; that is , that our particular requests shall be granted vnto vs. mat. . . mark. . . iam. . . the things specially required in thankesgiuing , belong to the action it selfe , wherein are required thankefulnesse . colos. . . psal. . . ● . . cheerfulnesse . philip. . . psal. . . ● . . ● . . obiect : for wee are to giue thankes for all things , and in all estates . . thes. . . eph. . . . of the ministery of the word ; where we are to consider the duty of the minister , in reading and preaching the word of god. people , in hearing the word . opp. to neglect the duty of prayer . iam. . . opp. to pray without feeling , as secure persons , that feele no want . apoc. . , . proud persons , that thinke thēselues full . luk. . . ● . . coldly . without faith . iam. ● . , . opp. to neglect the duty of thankesgiuing . luk. . . to giue thanks without thankfulnesse , and therefore in hypocrisie . cheerfulnesse , and so without sence of gods bounty towards vs. not to be thankfull in all estates . as touching preaching , consider the person . obiect . parts . manner . the person ought to bee a minister , heb. . . rom. . . called by god , and therfore indu●d with sufficiency of gifts . . tim. . . mat. . . mal. . . willingnesse to imploy them . esa. . . rom. . . the church . the obiect is the word of god. deut. . , . as the onely meanes of this part of gods worship . . thes. . . . pet. . . . cor. . . ioh. . . . pet. . . the parts of preaching : explication of the scripture , by the scripture , according to the analogi● of faith . neh. . . rom. . . orthotomy , or right diuiding of the word , . tim. . . which is partly the right diduction or collection of doctrines and obseruations out of the text . applicatiō of them to the vse of y e hearers , by the way of doctrine . confutatiō exhortatiō reproofe . consolatiō luk. . . . tim. . . opp. intruders into the ministery , not called ier. . , . nor furnished with gifts . esa. . . mal. . . hos. . . or not willing to imploy them . mat. . . opp. teaching other doctrine than is contained in the word . . tim. . . ● . . as errours . fables and inuentions of men . . tim. . . ● . . making merchandize of gods word , or mingling it with the doctrines and inuentions of men . . cor. . . ier. . . the manner of preaching , viz. in demonstration of the spirit . . cor. . . mic. . . that is , of spirituall graces , both of the mi●istery . person . simplicity . . cor. . , . ● . , . sincerity . . cor. . . ● . . integrity . . cor. . . ● . . . tim. . . . thes. . . gal. . . fidelity , without respect of persons . deut. . . . cor. . . ier. . . iudgement and discretion . mich. . . mat. , . grauity . tit. . . authority and power . mat. . . mic. . . tit. . . courage and freedome of speech . i●r . . , . ezech. . , . ephes. . , . zeale of gods glory . ioh. . . mal. . . the saluatiō of the people . . cor. . . gal. . . . cor. . . the duties which concerne the hearing of the word . luk. . . and these are to be performed , both before we hear . preparation . exod. . eccl. . . looking to our feet , that is , affectious ▪ this preparation consisteth in remouing the impediments , as it were the putting off our sho●es . exo. . . as carnall security , which maketh men come to the hearing of the word , without any desire or care to profit : this maketh hearers like the high way . luk. . . impenitency , which causeth men to come without purpose of amendment : but rather with purpose to goe on in sin , whatsoeuer the minister shall say to the contrary . we must purge the vessell of our hart , before it will bee fit to receiue the pure liquor of gods word . . pet. . , . and we must plough vp the fallow ground of our hearts , before the seed of gods word be cast into it . ier. . . iam. . . worldly cares , which cause men to receiue the seed as it were among thorns . luk. . . ier. . ▪ eze. . excesse in diet , surfetting and drunkennesse . luk. . . conceit of our owne knowledge ▪ that wee may heare with meeknesse . iam. . . psal. . . prou. . . preiudicate opinions , that wee may heare with docility . luk. . . hypocrisie , which maketh men like the stony ground . luk. . . curiosity , that wee may come to learne , rather than to iudge & censure . act. . . . hatred of the ministers person , or mislike . . king. . , . itching of y ● eares , & affectiō to heare such as delight the eares , and please their fancies . . tim. . . mica . . . schismatical affectiō to hear some ministers , & in comparison of them , to contemne others . . cor. . . ● . ▪ vsing helps see a. while we heare . b. after wee haue heard . c. a. the helps which we are to vse , are meditation , whither we goe , to wit , to the place of gods presence , to appeare before him . to what end , to performe an holy and vpright seruice vnto god. vse religiously the meanes of our saluation . what our wants be , in regard of knowledge : faith : obedience , &c. how necessary , profitable and effectuall the word of god is , for relieuing our wants : that wee may come with hungring and thirsting desires to the hearing of the word . . pet. . . prayer for the minister , that god would assist him , and direct him by his spirit , &c. ephes. . . col. . . our selues , that the lord would illuminate our mindes , open our hearts , strengthen our memories , subdue our affections , transforme our liues into the obedience of his truth , &c. psalm . . b. duties while we heare : . to set our selues in gods presence , and to behaue our selues as before him . act. . . . to acknowledge the minister to be the embassador of god , . cor. , and to heare the word preached , as the word of god. . thes. . . deut. . . ionas . . . to heare with reuerence and feare . esa. . . silence . men are silent to heare but their superiour speake . iob . . readinesse and desire to heare . act. . . attention . act. . . luk. . . ● . . ● . . faith. heb. . . act. . . alacrity , and not with wearinesse . constancy , not departing before the end . meeknesse and submission , iam. . . accommodating our selues to euery part or passage of the sermon : as whē the minister teacheth , with teachablenesse to learne . confuteth , to lay aside our errour , that wee may be found in the faith . tit. . . exhorteth or reprooueth , &c. to receiue y ● words of exhortation . heb. . . prou. . , . not as act. . . ● . ● . , . and not with wandring minds . ezech. . . reading , or being otherwise occupied . sleeping . act. . . . to receiue it into a good and honest heart , with desire to retaine it , and with purpose to practise it . luk . . . to lay it vp in the treasure of our hearts . luk. . . . prou. . . and to heare for afterwards esa. . . not to let it slip from vs. heb. . . c. duties after wee haue heard . to meditate of that which we haue heard , and as it were to chew the cud . act. . , . psalm . . . conferre with others , especially such as are committed to our charge . deut. . . call it to mind as occasion shall bee offered , and not to bee hearers of forgetfulnesse . iam. . . endeuour to practise it . luk. . . ● . . ● . . iam. . . . the administration and vse of the sacraments . wherein we are to follow the direction of gods word , viz. that wee vse those sacraments , and no other , which the lord hath instituted in his word . them after that manner which god hath prescribed in his word . the sacraments of the new testament ( for the old appertaine not to vs ) are onely two , viz. baptisme . the lords supper in the right vse of baptisme , there are duties required in the party baptizing : in whom it is required , that he be a lawfull minister . doe administer it according to christs institution : where consider what , viz. the element , which is water only . sacramental word . to whom , viz. to those who are within the couenant , whether growne persons . infants . party baptized , viz. faith and repentance , truly professed , by him that is of yeeres . promised in behalfe of the infant , and performed when he comes to yeeres . people , to be present to receiue the party baptized , into the congregation . to ioyne in prayer for the party baptized . otherwise we build vpon the sand . luk. . . aggrauate our sinne , and encrease our punishment . ioh. . . to these the papists adde fiue other . the papists permit priuate persons , yea midwiues , to baptize . the papists adde oyle , salt , and spittle , &c. the papists suppresse it in an vnknowne language . opp. to breake the vow of baptisme . opp. to depart . . cor. . . in the right vse of the lords supper , there are duties required in the minister , that he administer it according to christs institution : where consider what hee is to administer , viz. the elements , both bread. wine . the sacramentall word . how , with such sacramentall rites and actions as were ordained by christ. to whom , to the faithfull in profession at the least : and not to profane persons . heretikes , or excōmunicat persons , such as cānot prepare themselues . to what end , that it might be a sacrifice of praise to god. memoriall of christs death . meanes to confirme the faith of the receiuer , &c. the faithfull among the people , viz. to receiue the communion when it is administred . receiue it worthily . whereunto are duties required before , viz. due preparation , consisting in a triall of our selues , how wee stand towards god , in regard of our knowledge . faith. repentance . neighbours , in regard of brotherly loue . prayer , confessing our sins , and wants . desiring gods blessing vpon his owne ordinance . at the communiō some thing is to be considered : the sacramentall vnion of the signe , and the thing signified . done , viz. the bread & the wine are to bee receiued with faith. thanksgiuing , & shewing ●orth the death of christ. afterwards , to be thankfull to god. labour to feele the fruit and benefit of the sacrament . performe y ● repētance , w ch in the time of our preparatiō we either purposed or promised . the papists with hold the cup from the people . the papists powre water into their wine . they mutter the words as a charme ouer the bread . they vse diuers gesticulations , partly ridiculous . idolatrous , as eleuation . adoration . carrying about . the bread. the popish priests distribute nothing to others , but are the onely receiuers in their priuate masses . the papists consecrate their eucharist , that it may bee adored and carried about in pompe , and not to be receiued . a sacrifice propitiatory for the quicke and the dead . an idoll which they worship in stead of christ. and these were the parts of gods worship . now follow the ad●uncts of gods worship , as the circumstances . ceremonies . meanes thereof . concerning the circumstances belonging to gods worship , and the ceremonies therein to bee vsed , we are to follow the generall rules of gods word , namely , that all things be done to edification . . cor. . . decently . . cor. . . cor. . . according to order . . cor. . . the meanes of gods worship , especially of prayer , fasting ▪ see my treatise therof . the ministery of the word and sacramēts , as the preparation and education of ministers in schooles of learning . . sam. . . ● . . . king. . . preseruation and sufficient maintenance . deut. . . . tim. . . gal. . , . the third commandement . the affirmatiue part , commanding vs to sanctifie the name of god. math. . . psal. . . the negatiue part , forbidding to take the name of god in vaine ; that is , to profane it , or pollute it . the speciall duties of sanctifying gods name , are the vsage of gods name holily , according to the seuerall acceptation of gods name , which signifieth either . god himselfe , and his attributes , which are himselfe . ioel . . deut. . . exod. . . and . , , . that wherby hee is named , that is , . renowmed : his name of renowme , or glory . exod. . . psalm . . . knowne , as . his titles : as iehouah , iah , lord , god , &c. exod. . . exod. . . meanes wherby hee is known , which are either peculiar to his church , as the . word of god. act. . ● . . . religiō of god , prescribed in his word . mic. . . . king. , . . common to all , as the workes of god , for god is knowne by his workes , as men are by their names . rom. . , . exod. . . psa. . , . ro. . . after an especiall manner , according to any almost of the former acceptations , and that is , by swearing . . as the name of god signifieth ▪ god himselfe , and his attributes . thus wee are to sanctifie the name of god , in our hearts , ▪ pet. . , . by thinking and conceiuing of god and his attributes , holily and reuerently . acknowledging , beleeuing , and remembring effectually god and his attributes . mouthes , by confessing , and professing god and his attributes . rom. . . . pet. . . speaking holily and reuerently of god and his attributes . liues , by a conuersation answerable to the effectuall knowledge of god and his attributes . deut. . . . as the name of god signifieth his glory . thus wee are to sanctifie the name of god , by glorifying him in our hearts , by a true desire of gods glory . purpose and intent thereof . mal. . . mouthes , by making the glory of god , both the matter of our speech : for by giuing praise and thankes to god , we glorifie him . psalm . . . end of our speech , by vttering necessary truth . iosh. . . col. . . sauoury speeches . liues , by doing all things to the glory of god. . cor. . . bringing forth the fruits of good workes : for thereby we glorifie god our selues . ioh. . . cause others to glorifie him . math. . . the speciall vices . to entertaine base , vnreuerent and vngodly thoughts , concerning god and his attributes . psalm . . . this is to blaspheme god in our hearts . iob. . . psalm . . . ● . . not to know god , &c. effectually . rom. . , . not to confesse god and his attributes before men . math. . . to speake of god , or his attributes vnreuerently . vnholily . psalm . . , . exod. . . not to sanctifie god in our liues . numb . . . tit. . . pride , and vaine-glory . gen. . . neglect of gods glory . rom. . . to suppresse the praises of god , and to be vnthankfull to him . luk. . . to blaspheme the name of god. leuit. . . opp. truth dissembled , or suppressed . ioh. . . ● . , . denyed . mark. . . oppugned . act. . . . tim . . speech , idle . math. . . vnsauoury . col. . . by our sinnes , to dishonour god. rom. . . cause his name to be blasphemed . rom. . . . sam. . . tit. . . . as the name of god signifieth his titles , which we vse by taking them vp in our mouthes and writings . vpon vs , when we are called after gods name , and his name is called vpon in vs. genes . . . esa. . , . act. . . we sanctifie the name of god in our speech and writings , when it is mentioned in a matter serious . after a reuerent manner . to a good end . and hereunto is referred blessing of god. rom. . . ● . . . cor. . . iam. . . mē , which generally is required of all . mat. . . rom. . . and hereto salutation is referred . genes . . , . iam. . . rom. . . mat. . . after a peculiar manner is to bee performed by superiours . heb. . . as by parents . gen. . . ● . ministers . nu. . , , . magistrates . . sam. . . . kin. . . we sanctifie the name of god and of christ our sauiour , which we take vpon vs , professing our selues christians , and the children of god , when wee walke worthy our calling . ephes. . . tit. . . . tim. . . eph. . . neuer to make mention of god , which is a signe that he is not in mens thoughts . to mention it amisse , as in a matter light and ridiculous , as in sport . after a manner vnreuerent and carelesse . superstitious . to a wicked end , as to charmes and exorcismes . act. . . wicked sentences , which begin , in nomine dei. amen . erroneous doctrines . ierem. . . opp. cursing . rom. . . salutation , neglected in due time and place . abused to hypocrisie , where it is not sincere and from the heart . malicious purposes . . sam. . . mat. . . name of christ , as it is taken vpon men , profaned , gen. . . which is a fault either common to all wicked persons which call themselues christians . peculiar to the iesuites , who vnder the name of iesus , serue antichrist . . as the name of god doth signifie his word . this ( to omit the holy and pure vse of it , in the preaching & hearing thereof , of which we spake in y e . com. ) we are to sanctifie in our hearts , by a holy meditation therof . desire , study and care to know and practise it . psal. . words and writings , by applying it to those vses for which it is profitable . . tim. . . to our selues , or others , for the information of the iudgement , by doctrine and confutation . reforming of the life and affections , by admonition , exhortatiō , reproofe , consolation . deeds , by obeying it from our hearts . rom. . . luk. . . ioh. . . . as the name of god signifieth his religion . this are we to sanctifie by a conuersation answerable to the religion which we professe , tit , . , . . ephes. . , , , , . ● . , , . this being the right way , esa. . . act. . . wee are to walke in it , mic. . . and that vprightly , in respect of god. psal. . . gal. . . gen. . . inoffēsiuely , in respect of men . . cor. . . heb. . . phil. . . act. . , , . the word of god is profaned in the heart , when wee haue neither desire to know it , nor care to keepe it . words & writings , when it is abused to vses either vaine and vnprofitable , as when it is read in an vnknowne language , or so sung , that it cannot bee vnderstood . psalm . . . euill , in respect of iudgement , as for the confutation of the truth . confirmation of errours . manners , as to impenitency . psa. . , . scoffes and iests . charmes and inchantments . deut. . , . deeds , when we doe not obserue it to doe it , leuit. . , . either through neglect . malac. . . amos . . prou. . . contempt , which is a kind of blasphemy . num. . , . thus y ● name of god is takē in vaine , when our cōuersatiō is not agreeable to our profession : as whē mē walke in respect of god , in hypocrisie , . tim. . pretending the profession of religion to their worldly respects . phil. . , . wicked respects . mat. . . . king. . . . sam. . . math. . . mē , offensiuely : and thus the name of god is profa●●d by the dissolute and wicked life of carnall-gospellers . rom. . . offences of the godly , . sam. . . and those y ● would seeme forward professors . . as the name of god signifieth his workes , both of creation , in respect whereof hee is called the creator . administration , in regard whereof hee is called the gouernour and iudge of the world . the workes of creation or creatures , we are to sanctifie by a holy meditation and mentioning of them , to gods glory , that we in them may acknowledge the wisedome , power and goodnesse of god. rom. . , . psalm . . . knowing him by his workes , may glorifie him as god. rom. . . acknowledging in thē the workmanship of god , may speake honourably thereof . psa. . . gen. . . our good , that what the scripture hath taught vs in thē to imitate , wee may follow . math. . , . prou. . . auoide , wee may shun . psalm . . . ierem. . . . pet. . . pure vse , sanctified by the word . prayer . . tim. . opp. in respect of gods glory , not to acknowledge god by his creatures . knowing him by them , not to glorifie him as god. to depraue or deride ( like mo●us ) the workes of god. in regard of our good , to imitate that in them , which the scriptures teach vs to shun . opp. to the vse sanctified by the word , is the vse without , or besides the word , being scrupulous . rom. . . superstitious , ascribing sanctification to them , as , to holy-water , salt , candles , bells . abusing them to diuination . deut . . esa. . . ier. . . contrary to the word , abusing them as instruments vnto sinne , as our bodies to fornication , our meate and drinke , to surfetting and drunkennesse . prayer , the profane vse , without crauing gods blessing in the vse . returning thanks to god the giuer of them . the workes of administration , ( which in a generall sence are called the iudgements of god ) are exercised in determining doubts , which by men cannot sufficiently be decided , viz. lots , prou . . as in deciding controuersies . pro. . . elections . . sam. . , . act. . . diuiding inheritances . numb . . . finding out a secret offe●dor . iosh. . . lots are purely vsed , when we call vpon god for his direction , referring our selues to his iudgement . act. . . rest well pleased in the sentence of god. assigning rewards and blessings , hereof we are to haue a pure vse , whether bestowed vpon our selues : that is , to bee thankfull for them , and to testifie our thākfulnes , by words , in giuing thankes . psal. . . ● . , . declaring gods benefits . ps. . . . , . deed , by referring thē to gods glory , & the good of our brethren . luk. . . being mooued to repentance thereby . rom. . . others : viz. to reioyce with them . . cor. . praise god for them . psal. . . gal. . . punishments & crosses , w ch more specially are called iudgments : wherof also wee are to haue a pure vse , whether laid on our selues , to bee humbled vnder the hand of god. iob . patiently & thankfully to beare them iob . to learne obedience by that we suffer . heb. . . others , to be terrified ( by their example ) frō sinne . iosh. . . . cor. . . rom. . , . condole with y ● faithful . ro. . magnifie the iustice of god in punishing the wicked psal. . , . iudg. . . lots abused , in casting of fortunes . the game called lottery . those games of dice and cards , &c. which wholly consist in chance : for in toyes and sports wee are not to appeale to the immediate iudgement of god. prou. . . not to be thankfull to god for his benefits . not to testifie our thankfulnesse : but rather to assume the praise to our selues . abuse gods blessings to his dishonour . harme of others . impenitency . to enuie the graces of god in others . not to be humbled vnder the hand of god. ier. . . esa. . , . to be impatient , and to murmure . to be incorrigible . esa. . . ier. . . not to be warned by the iudgements of god vpon others . dan. . . but rather to be pleased with our selues , that we are not so afflicted . luk. . , , . to reioyce at the afflictions of others . iob . . of othes . . in generall . the na●e of god is to be sanctified by a lawfull oth. where consider two things : first , that we are to sweare vpon iust occasion . deut. . . psal. . . esa. . . secondly , that we sweare lawfully . duties required in a lawfull oth , respect the object : for we are to sweare by the lord alone , esa. . . ierem. . . either directly . indirectly , the inuocation and attestatiō referred to god , though something else be named . maner , for we are to sweare ▪ ier . . in truth , rom. . . that is , to that which is true . truly , exanimi sententia . . chr. . . righteousnesse , promising by oth lawfull things onely . iudgement , discerning the necessity of our oth , in respect of the person imposing it . not beleeuing a necessary truth , without it . thing , which cannot otherwise be proued . end , for gods glory . the good of our selues . others . duly weighing the conditions & circumstances . gen. . . iosh. . , , . end , for we are so to sweare , that god may haue glory by the manifestation , or confirmation of a necessary ( but hidden ) truth , which otherwise could not bee demonstrated ▪ iosh. . . our neighbour may be satisfied , controuersies may be ended . heb. . . our owne innocency cleered , exod. . . and ou● duty discharged . . king. . . to refuse altogether to sweare , with the anabaptists . to sweare vnlawfully . to sweare by any thing besides god , ier. . . zeph. . . vsing othes ridiculous : as by lakin , &c. pharisaicall , by creatures , as light , fire , &c. popish , as by saints : mary , iohn , &c. idols , as masse . rood . amos . . heathenish , by the gods of the gentiles , . king. . . mebercle , medius fidius , &c. blasphemous , as by all the parts and members of christ. opp. to sweare to that which is false . leuit. . . falsly , with a mind to dece●ue ps. . . to sweare to an vnlawfull thing , which either is apparantly vnlawfull at the ti●e of the oth. sam. . , ● . ● . . afterwards proueth to bee vnlawfull . mark. . , . opp. to sweare without necessity , as they vse to doe , who sweare ordinarily and commonly : this is to p●ll●te the name of god , and to make that common , which he hath sanctified and extolled aboue all things . math. . . iam. . . ecclus. . . rashly and vnaduisedly . leuit. . . . sam. , . as those which sweare in heat and choler . to sweare to no end , vainly , & through a foolish custome , without regard of gods glory , or good of their brethren , or discharge of their duty . an ill end , as for a brauery , that they may glory in their shame , and garnish their speech with the pollution of gods name . to falsifie the truth , and to win credit to a falshood . . in speciall . there are two distinction of othes . . an oth is either assertory , wherein some truth , is auouched , and that , if it bee certaine & knowne , simply that it is so . supposed , according to our opinion , that wee thinke so . promissory , wherby we truly promise some lawfull thing which is in our power , calling vpon god not onely as our witnesse and iudge , but also as our surety , that we will performe it . heere foure things are required : . that the thing be lawfull . . that it is , and will be in our power . . that wee haue a true and vnfained purpose to performe it . . that wee doe indeed performe it , num. . . though to our owne hinderance . psal. . . . an oth is either publike . priuate . opp. to auouch that to bee true , which we know to be false . certaine , which we know not to bee true . opp. to promise by oth y ● which . is not lawfull , which is to sinne with an high hand , and with a desperate resolution to doe ill . . is not in our power , w ch either appeareth so at the first ; and so cannot be promised by oth , without extreme profanesse . proueth so afterwards ; & therfore cannot be promised simply , without great rashnesse . . we doe not meane to performe : which is to sweare deceitfully . psalm . . . . which wee doe not performe , being a thing lawfull , and in our owne power ; and this properly is called periurie . but if it be impossible , our oth doth not bind vs. vnlawfull , wee are bound to breake it : otherwise we adde sinne to a sinne . in publike othes cōsider the duty of him that imposeth it , viz. that he so impose it , as that the oth may bee taken in truth . iudgement . righteousnes . deposeth : that the consideratiō of the publike pla●e for seat of iudgement , make him y ● more reuerently and circumspectly performe the generall duties , both in othes assertory . promissory . a priuate oth may be taken onely vpon necessity . mat. . . for what is redundant , aboue yea or nay , in our ordinary talke or communication , is of euill : and consequently priuate othes must be rare and in season . to promissory othes we are to referre vowes , which are promissory othes , made to god voluntarily concerning the performance of some certaine thing which may be acceptable to god , either for the confirmation of our faith in prayer , or for the strengthening of our resolution in the performāce of some good thing which we purpose . duties required in vowes , belong either to the making performing of them . psal. . . esa. . . those which belong to the making of a vow , concerne the obiect , which is god alone , psal. . . manner . a. end. b. opp. to impose an oth , when it is not necessary . vpon men of no credit , who make no conscience of an oth. in matters of no moment . tumultuously and in haste . iniuriously , especially in a capitall cause , to make the party accuse himselfe . against his conscience , when hee knoweth that it is false . will not bee performed . opp. to depose in an oth assertory , contrary to conscience , for malice . fauour . hire . . king . . mark. . . promissory , contrary to a mans purpose : as when being chosen to publike places , or admitted into societies , men take othes , onely because it is the custome and manner that they should sweare , not because they meane to keepe their oth. to sweare in our communication , without necessity , rashly . profanely . ier. . . ordinarily and commonly . the papists vow to saints , both themselues : as to augustine , francis , dominick , &c. as the nazarites were wont to vow themselues to god. numb . . other things ; as oblations , and pilgrimages , &c. a. manner , for it must be made in truth , and therfore must be sincere . . chron. . . voluntary . deut. . . righteousnesse , both in respect of the person vowing , that either hee be his owne man. haue the consent of his gouernour . numb . . thing vowed , that it be lawfull & acceptable to god : as things good and commanded : of such , vowes are made . absolutely , w ch are renewings of our vow in baptisme . with restraint of circumstances : as to giue so much almes weekly ; or to pray so oft daily , &c. the vse , or forbearance of things indifferent , as wee haue found the same profitable or hurtfull to vs. iudgement , so as the party cleerly discerne it to be a thing , . lawfull and acceptable vnto god : . in our power , either naturally , or by the assistance of gods grace promised to vs : . profitable . b. end of the vow , which is , to confirme our faith in prayer . . sam. . . resolution in good things . thing vowed , which must be referred to the glory of god , as vowes eucharisticall , sacrifices of praise , gifts to be bestowed to godly vses . ps. . , . ● . . ● . , . leuit . . gen. . , . good of our brethren : as vowes of charity and mercy towards the poore . our profit : as the vowes of sobriety , of fasting and abstinence . repentance , as of hūbling our soules . nu. . amending our liues , in forsaking our sins with the occasions thereof . stirring vp our selues to the performance of our duties . opp. vowes hypocriticall : when men doe not truly purpose to performe them : such as hypocrites make in the time of aduersity , to deceiue god. psal. . . forced : as of some young persons , which against their will are thrust into monasteries , and made to vow single life . the vowes of children entring into a monastery , against the will of their parents , are held firme among papists : as mat. . , . opp. to vow things either simply euill . euill to vs. such are monasticall vowes . opp. to vow that which either is not , or wee know it not to be lawfull and acceptable to god. deut. . . as the vow of voluntary pouerty . in our owne power : as the vow of single life , in them that haue not the gift of continency . profitable , as going on pilgrimages , &c. vowes therefore indefinitely conceiued , ( as that of iephthe , iudg. . . ) are vnlawfull , because we know not whether they will be lawfull , in our power , or profitable . opp. to vow with the papists , such things as serue neither for the glory of god , but to superstitious and idolatrous ends . for their owne glory , with opinion of merit . profit of their neighbour , but contrary thereto , as the vow of monastical obedience , making them renounce all duty to parents , & seruice to their countrey . voluntary pouerty , making them drones , &c. good of themselues , as y ● vow of continency , from whence all the vncleannesse & incontinency of the popish clergy proceedeth . as touching the performance of vowes , the scripture requireth that we should performe them , or else we commit a sinne , as bad , or worse than periury , num. . . & that without delay . eccles. . , . deut. . . diminution . num. . deut. . . prouided alwayes , that the thing vowed bee lawfull . in our power . otherwise wee haue sinned in vowing , but wee are not bound to the performance . no hing doth bind the conscience , which is against the word of god. vowes are of . sorts : some common to all christians , as the vow in baptisme , whereby we consecrated our selues to god , and is more carefully to be performed . proper to seuerall men , and it is either a renewing of the common vow , which is needfull to bee done , when men come to yeeres of discretion . new vow , concerning certaine things commanded , with limitation of circumstances . things indifferent , to bee vsed or refused , as wee haue found them by experience to bee profitable or hurtfull for vs. not to performe lawfull vowes , being in our power . to vse delay , which argueth vnwillingnesse . to performe it by the halues , which argueth doubling , as in ananias and saphyra . act. . to thinke our selues bound to performe vnlawfull or vnpossible vowes . iudg. . , . to pretend we cannot performe the vow of baptisme , and such like lawfull vowes , when we will not . not to performe the vow of baptisme , or those wherby it is renewed : or any other lawfull or profitable vow , which is in our power to performe , if we will. the fourth commandement . the affirmatiue part , commanding vs to remember the sabbath to sanctifie it . esa. . . whence two things are to bee considered : . that we must sanctifie the sabbath . . that we must be mindfull and carefull of it to sanctifie it . to the sanctification of the sabbath two things are required : viz. rest , which is signified in the word sabbath . the sanctifying of that rest . the rest which is required , is partly outward , from bodily labours , and worldly businesse . vers. . . inward , from the seruile workes of sinne . of the outward rest , . things to be considered : . why it is required , viz. as a remedy against distraction . . from what workes : viz. workes of our owne , and seruile workes , as buying and selling . neh. . . carrying of burthens . ierem. . . iourneys . exod. . . &c. . how farre forth works are forbidden : viz. as they are meanes of distraction , and hindrances of the entire sanctification of the sabbath . not as they are referred either to the meanes , or workes of sanctification . to the meanes , as the labours of the ministers , in and about their ministery . math. . . trauell of the people to the places of gods worship . . king . . workes , as the duties of mercy and charity : as to heale the sicke ; to helpe a woman in trauell , &c. math. . , . hos. . . nor as they are workes of necessity . mat. . . to . of necessity i say , present , so as they could not haue been done before , nor may be done afterwards . sanctified , not contracted , through our owne negligence . the negatiue part , forbidding the profanation of the sabbath . opp. the extremes , in excesse : a iewish and superstitious obseruation of the outward rest , preferring it before either the meanes , or workes of sanctification . mat. . , . mark. . . luk. . . ioh. . , . . mac. . . defect : the neglect of the outward rest , following of bodily labours and worldly businesse . exod. . . ● . , . abuse of rest , to idlenesse : when rest is not vsed as a meanes , but men rest in it as the end ; which is worse than bodily labour . sabbathum asino●um . vanity , in profane sports and pastimes , which more distract , and more hinder our workes than honest labours . esa. . . sabbathum tituli . exod. . , , . sinne , as to gluttony , drunkennesse , whoredome , &c. sabbathum satanae . by necessity therefore are excused , the necessary labour in prouision of food . tending of cattel . mat. . labours of mariners , being before the sabbath on y ● sea . fight for defence of our countrey . . mac. . . labours of seruants , and subiects , enioyned by their masters , and magistrates , &c. mark. . . the sabbath was made for man. the inward and spirituall rest from sinne . for as wee are to rest from sinne euery day ( that in this life wee may begin our eternall sabbath , heb. . . . ) so especially on the sabbath . esa. . . ● . . these workes are chiefly forbidden , as being especially seruile workes , whereby men serue the diuell . our owne workes . now followeth the sanctification of the rest , by vsing the meanes doing the workes of sanctification . the sabbath is to be sanctified , both publikely . priuately . the publike sanctification consisteth in vsing the meanes of sanctification in the worship of god. wherewe are to consider the duty of y ● ministers , who are to be the chiefe actors in the publike sanctification of the sabbath : their duty is to call vpō god in behalfe of the people . reade and preach the word . administer the sacraments at conuenient times , and as occasion is offered . people , to vouchsafe their presence in the assembly , leuit. . . . ● . . cōming duly . staying to the end . being present , to behaue themselues religiously and vprightly ( as hath been shewed in the second commandement ) in hearing the word . calling on y e name of god. the vse of y ● sacramēts . doing the workes of sanctification : as namely , in collections for the poore . . cor. . . opp. not to rest from sinne , which maketh the obseruation of the outward rest , odious vnto god. esa . , , . amos . . opp. in the ministers , carelesse non-residency idlenesse . people , absence , vpon no iust cause , through negligence . mat. . . luk. . , , . contempt and obstinacy , as in recusants , whether hereticks , as papists , &c. schismaticks , as brownists . heb. . . departure without any necessary cause . irreligious and hypocriticall behauiour in the worship of god. the sabbath is also to be sanctified priuately . the priuate sanctification consisteth in duties , which either haue reference to the publike sanctification , and those either going before , as preparation by meditation . prayer . following , as meditation of the word heard . application of it to our vse . conference with others , if wee be not alone , &c. seuerally are required , as meanes of sanctification , as reading . meditation of gods word . workes of creation . redēption by christ. inuocation by prayer . thankes-giuing , and singing of psalms . ps. . godly conference . works of sanctification : as y ● workes of mercy . outward : as almes●giuing , visiting the sicke , &c. inward & spirituall ▪ as to teach the ignorant . reclaime the erroneous . admonish the backward . exhort & stir vp one another . rebuke the offendour . comfort the distressed . giue counsell to them which need it , or seeke it . reconcile them which bee at variance , &c. to neglect the priuate sanctification of the sabbath , mis-spending the time in worldly 〈◊〉 . idlenesse . vanity . sinne , &c. . we are to remember , or ( as deut. . . ) to obserue the sabbath that we may sanctifie it . where are duties required , both before : so to cast our businesse before-hand , and so to dispose of our affaires and iourneyes , &c. that on the sabbath we shall not need to bee distracted with bodily labours , or worldly businesse . on the sabbath , studiously to obserue it , that is , both seriously & soundly , as the words import . willingly and with delight . esa. . . to the weekly sabbath , wee are to adde all other sabbaths , lawfully ordained by the church ; all w ch are to be consecrated as sabbaths to the lord , whether they be ordinary and anniuersary , such as were the feast of purim . hest. . . ● . . the dedication . . macca . . . ioh. . . are the feasts of christs natiuity , resurrection , ascension , & pentecost . extraordinary , w ch are sabbaths of ●oy and thankes-giuing . neh. . , . humiliation . ioel . . ● . . . chr. . . opp. to bee mindfull of the sabbath to profane it : as those who hauing any extraordinary businesse , will not bestow any part of the weeke vpon it , but will reserue it for the sabbath ; and make bold with god to borrow part of his day , &c. to obserue the sabbath for fashion sake , keeping the outward rest onely , putting on gay clothes , and doing nothing . to bee weary of the sabbath , and to wish it were gone . amos . . the not obseruing of sabbaths lawfully ordained by the church , either through neglect . contempt . the mis-spending of them , ( which fault is common , especially in the feast of christs natiuity ) to vanity and sinne . the summe of the second table . thou shalt loue thy neighbour as thy selfe . leuit. . . mat. . . rom. . , . in which words we are to consider the duty , which is loue . . cor. . . ioh. . , . . and this loue must bee vnfained . ro. . . . cor. . . . ioh. . . feruēt . . pet. . . . pet. . . obiect , thy neighbour , whereby is meant , euery one that is neere vnto v● not onely in friendship , as the pharises imagined , math. . . or in place and dwelling , as the word is commonly vsed : but also in nature , as euery man is , being made of the same blood , act. . . the same flesh , esa. . . after the same image of god , gen. . . howbeit of this loue there are degrees , gal. . . . tim. . . gen. . . manner , as thy selfe , mat. . that is , as thou oughtest to loue thy selfe , in regard both of the loue naturall , whereby thou des●est thine own good and safety , as the preseruation of thy life , and health . wiues chastity . goods . good name , &c. spirituall , whereby thou desirest and seekest the saluation of thy soule , and the meanes thereof . the division of the second table . the commandements of the second table , cōcerne such duties and vices , as are either peculiar to some sorts of men ; as of superiours to inferiours . inferiours to superiours . as in the . commandement . cōmon to all : & they forbid such sins against the neighbour , as either haue the consent of the will to doe them ; and they are committed against the person , as in the sixth commandement . adiuncts of the person , whether inward , as chastity in the seuenth cōmandement . outward , as goods , in the . commādement . good name , in the ninth . goe before the consent of the will , as concupiscence : in the tenth commandement . the fifth commandement . the affirmatiue part , commanding the duties of superiours and inferiours . which are either generall to all superiours . inferiours . peculiar to some . the generall duties of all superiours . . to shew themselues worthy of honour : that as they would bee honoured as parents , so they should behaue themselues as parents . . to carry themselues moderately and modestly towards their inferiours . deut. . . . to shew grauity answerable to their dignity . iob . . . to goe before their inferiours according to knowledge , in the example of good life . . pet. . . psal. . the general dutie of all inferiours , is , to honour their superiours : & this honour is partly inward : viz. a reuerent estimation of them , according to their superiority . outward , of the signe , according to the manner of the countrey , as to rise vp to them . iob . . goe to meet them gen. . . bow the knee , and put off the hat . gen. . . stand before them . iob . . gen. . . giue them the precedence . . king. . . be silent when they speak . iob ▪ , . vse words of reuerence . . pet. . . gen. . . . . . sam. . . deed to minister vnto them as iust occasion is offered . genes . . , . &c. mat. ▪ . the negatiue part . forbidding the offences of superiours . inferiours . opp. to shew themselues vnworthy of honour . carry themselues insolently towards their inferiours . lightly , before thē . dissolutely , before thē . opp. to despise superiours . behaue our selues towards them vnreuerently . vndutifully . speciall duties . superiours are such as haue any preeminence aboue vs , whether it be in excellency onely , and that in respect of gifts they haue receiued , as all our betters , whether in gifts inward , as of the minde . outward , as age , as the ancient , pro. . . degree , by reason of birth , as noblemen and gentlemen . wealth . bestowed on vs , as our benefactors . authority also , as our gouernours . of superiours , in gifts receiued of god , as our betters : ( which signification in our modesty is to be extended to those who are our superiours , or equals in any gifts , though ( perhaps ) inferiours in others , phil. . . rom. . . ) and first , of superiours in the gifts of the minde : as learning , arts , wisedome , vertue , &c. their duty is in humility to acknowledge their gifts to bee committed vnto them as talents , whereof they are to giue a strait account . willingly to expose them to the glory of god. ma● . . good of others . cor. . . the duties of inferiours toward their superiours , in the gifts of the mind , viz. to acknowledge ingenuously the gifts of god where they are , and in that degree wherein they are , to praise god for them , &c. reuerence the party in whom they are . seeke vnto him to be profited thereby , as our need shall require . opp. to be lifted vp in heart aboue others , forgetting our account . abuse bury the gifts of god. opp. to deny , extenuate or depraue the good gifts of god in others . mark. . . disdaine to make vse of them , lest they should seeme to acknowledge their owne want , or the excellency of the other . the duties of the ancient , or superiour in age , viz. to be sober and graue . tit. . . by their wisedome and experience to aduise and instruct the younger . tit. . . to bee patternes and precedents of good things to the younger sort . prou. . . the duties of the yonger sort to wards the ancient : to reuerence them as fathers . . tim. . . leuit. . . iob . , , . ascribe experience and wisedome to their yeeres . iob . . . to hearken to their counsell . imitate their good example . the duties of the wealthy , to vse their riches as instruments of bounty and liberality , for the publike vse of the church . cōmon-wealth . priuate good of others . noble , to vse their nobility and gentry as instruments of magnanimity and munificence , & their power as a refuge and protection of the innocent and helplesse . the duties of those y ● be inferiour to them in outward estate , to esteeme of them as their superiours , in respect of that high or better estate wherein god hath placed them . reuerence them as they are , or may bee the instruments of god for the good of others , either in priuate , or publicke . . sam. . . opp. to be light or lewdly giuen . to be counsellers precedents of euill . opp. to despise the aged . esa. . . contemne their counsell . . king. . . neglect their good example . opp. to abuse their wealth , to niggardlinesse . power , to oppression , &c. opp. to disdaine the wealthy , as vnworthy of their wealth . presume against the honourable . esa. . . superiors , as benefactors , act. . . iob . . their duty in respect of the act of giuing , to doe it cheerfully , . cor. . . freely , luk. . , , . quickly , prou. . . discreetly and with choyce , that christ may take it as done to him . mat. . . gift bestowed , holily to dissemble it , rather then to cast it in the parties teeth , following therein the lord. iam. . . duties towards the benefactors , both inward : thankfulnesse , in acknowledging him the instrument of god for our good . esteeming as highly of the benefit after it is receiued , as before . making the best of the benefit , in respect of the gift it selfe , and of the mind of the giuer . outward : testification of our thankfulnesse in word by thankesgiuing . rom. . . deed , by requitall , if wee be able . prayer to god for them . . tim. . . opp. to bestow a benefit grudgingly and with ill will. . cor. . . seeking his owne profit therin . with delay : qui serò dat , diun●luit : he that is long in giuing , was long vnwilling . without choyce , so as hee may seeme rather to cast away a benefit , than rightly to bestow it . exprobrate the benefit bestowed . opp. vnthankfulnesse , in not acknowledging the benefit . esteeming lightly of it , after it is receiued . extenuating or deprauing it . forgetting it . not recompensing it either with the like , when we are able . prayer . requiting ill for good . pro. . . of superiours in authority : who are not onely preferred before vs as our betters ; but also set ouer vs as our gouernours , in that society wherein we liue . the duties of gouernours in generall : to gouerne their inferiours in the lord , containing them in the duties of piety and iustice. . tim. . . seeking not themselues , but the glory of god. rom. . , . . chr●n . . . good of the inferiours . rom. . . correct offendors , according to y ● quality of their offence : wherein they are to vse discretiō to discerne of the cause . the disposition of the offendour . their owne affection , y ● they doe not proceed to correction , through choler and hastines : hatred of the person : but in iudgement , seeking y ● good of the party , if hee be corrigible . society y ● the euil may be taken away iudgmēt of god may be preuented . rest may feare . moderation , that neither they bee too remisse and indulgent . seuere or cruell . the generall duties of inferiours towards their gouernours , besides reuerēce , are , to be in awe of them . leuit. . . eph. . . . obey them , though euill , but not vnto euill . eph. . , . col. . , , . . pet. . , . submit themselues to their corrections . gen. . , . . pet. . , . testifie their loue and thankfulnesse to them by their seruice , or goods , as their necessity shall require . math. . , . opp. contempt of gouernours , and the fruit thereof , which is mocking . prou. . . iude , vers . . disobedience to their lawfull commandements . rom. . . refusing of correction , and resisting of their power . prou. . , . to be wanting to them in their need . math. . . speciall duties : gouernours are distinguished according to the societies wherein they gouern , viz. in the family . schooles and vniuersities . church . common-wealth . heere therfore are cōmanded , duties oeconomicall . scholasticall & academicall . ecclesiasticall . politicall . oeconomicall : duties of superiours and inferiours in the family : of whom there are three combinations , viz. the husband and wife . parents and children . masters and seruants . the mutuall duties of man & wife , are either common to them both , as coniugall loue , whereby ( they being vnited into one flesh ) doe loue one another aboue all others . gen. . . ephes. . , , . and one anothers kindred , as their owne . communication of their bodies , by mutuall beneuolence , performed by the one to the other . . cor. . , , , . prou. . , . coniugall fidelity , either of them keeping themselues proper to the other . mal. . . prou. . . goods , labours , endeuours , and mutuall helpe , for the mutuall good and comfort one of another . gen. . . both which require cohabitation and dwelling together . . pet. . . . cor. . . a. see peculiar . opp. want of loue , discord and dissension . mutuall beneuolence denyed , the one refusing the others bed . the bond of marriage broken by adultery . goods and helpes not communicated . separation of the one from the other , without iust and necessary cause . a. peculiar to either as the duties of the husband , to behaue himselfe as a head to the body , . cor. . . eph. . . in guiding , directing , instructing his wife according to knowledge . . pet. . . . cor. . . protecting her according to his power . ruth . . cherishing her as the more tender part of himselfe . ephes. . . , . prouiding things needfull , according to his ability ; and communicating his goods to her , &c. gouerning her by an amiable gouernment , and giuing honour to her as the weaker vessell . . pet. . . gen. . . wife , to acknowledge her husband , to be her head and lord : to reuerence him , and to feare him . . pet. . . ephes. . . gen. . . . . bee subiect and obedient vnto him , as to the lord. col. . . . pet. . . eph. . , . . cor. . . be amiable and gracious , seeking in all lawfull things , to please him . . pet . . cherish her husband as the better part of her selfe . tit. . . bee his assistant and helper , in gouerning the house , and performing the duties of a good huswife . prou. . , , , &c. . tim. . . be good house-keepers . tit. . . opp. to be his wiues vnderling , contrary to the order of nature , and ordinance of god. genes . . . . cor. . , , , . ephes. . . . tim. . , , . to betray his wiues chastity . to hate , or to strike her , which is his owne flesh . ephes. . . to deny things needful vnto her , being in his power . to be too vxorious , fondly doting vpon his wife . . king. . . imperious and rigorous towards her . col. . . opp. not to reuerence her husband as her head . . sam. . , . to vsurpe dominion ouer him . . tim. . . to be of an vnquiet and prouoking spirit . prou. . , . not to cherish her husband . not to be an helper , but a crosse to her husband pro. . . to play the ill houswife , either idle at home . gadding abroad . prou. . . . hitherto of the mutuall duties of man and wife : now follow their duties towards their family , in respect wherof they are gouernors ; either as parents , ouer their children . master and mistresse ouer their seruants . the duties of the hous-holders , towards those of their houshold in generall , are to rule them in y ● lord , keeping them in godly obedience , . tim. . . by domesticall instruction , both by doctrine , respecting priuate catechizing . deu. . , . . tim. . . gen. . . the publike ministery , w ch they must cause them to frequent . exod. . . teach thē to vse aright , by preparing them . examining thē . example , going before them in exercises of religion , and in the practice of christian duties . iob . . iosh. . . discipline , vsing correctiō towards thē , either verbal , as moderate threatnings and reproofes . reall , as stripes , &c. prouide necessaries for them : as food , raiment , rest , and recreation . . tim. . . prou. . , . gen. . . duties of parents towards their children , viz. fatherly & motherly loue of them , which is called storgè . psa. . . . sa. . . care for thē . and both in respect of their life naturall , as to nourish and bring them vp . . tim. . . traine them vp to some honest calling whereto they are apt by inclination , and by gifts . direct thē in matters of moment , & namely , in cōtracting mariage , gē . . , . . cor. . , . prouide and lay vp for thē , as god shall giue meanes . . cor. . . a. spirituall . opp. to be without naturall affection . rom . . . tim. . . to traine them vp in idlenesse or vanity . to neglect their children , neither prouiding for them by education in some honest ●●ling . laying vp for them . a. in respect of their life spirituall : viz. . as they bring them into the couenant of of grace , so to procure vnto them the sacrament of the couenant . genes . . . exod. . , . luk. . , . . to bring them vp in the feare of god. eph. . . instructing them carefully , deut. . . prou. . . chastising them moderately , prou. . . . . . . . , . . to pray for them , and to blesse them . duties of children towards their parents . viz. to be answerable to them in loue . reuerence them highly , though their estate bee meane . gen. . . math. . . mal. . . stand in awe of them . leuit. . . obey them in the lord. ephes. . . col. . . prou. . . luk. . . shew themselues thankfull to their parents , by helping them with their goods . mat. . , , , . tim. . . gen. . . seruice . luk. . . submit thēselues to their parents instruction . pro. . . . . . . correctiō heb. . , . heb. . . be content to be ruled & directed by their parents in matters of importance , as of marriage . gē . . , , . preserue their parents goods . loue and reuerence those which be neere and deare to their parents , for their sakes . hitherto are to be referred the duties ( hest. . , ) of tutors & guardians , towards their pupils : whose parents as they succeed in gouernment , so they must succeed them in fatherly loue and care . pupils , who are to behaue themselues to their guardians , as dutifull children to their parents . opp. to take care for the bodies of their children , but not for their soules . ecclus. . , , . vsing no instruction . in chastising , either too remisse and indulgent . pro. . . . king. . . cruell . colos. . . ephes. . . not praying for them . opp. not to loue , but to hate thy parents . reuile or curse them . leuit. . . prou. . . strike them . exod. . . to bee ashamed of thy parents , because of their meannesse . to contemne and despise them . deut. . . pro. . . . . to scorne and deride them . gen . , . to be disobedient towards them . deut. . . rom. . . . tim. . . . sam. . . to be vnkind and vnthankfull towards them , in not relieuing their want with our store . helping them with our seruice . to refuse or despise instruction . correction . pro. . , . . . to marry against thy parents good will , thou being vnder their gouernment . gen. . . to diminish thy parents goods , and to mis spend them . prou. . . deut. . . to be vnkind or without naturall affection towards thy kindred . duties of masters towards their seruants , besides the ge●erall , which heere are to be applied : for they are to vse towards their seruants , . pet. ● . . equity and moderatiō , colos. . . iob . . in their commandements , which must be lawfull . possible to them . genes . . . profitable . . chron. . . proportionable to their ability . on the sabbath , necessary . gouernment , vsing thē as childrē , thou sustaining the place of a father to them . . king. . . brethren in christ. philem . . fellow-seruants of our master in heauen . eph. . . col. . . bounty , to bee good to them , they deseruing not ill , both whiles they remaine , to suffer them to thriue vnder vs. deut , . . at their departure with our liking ▪ to prefer them , or reward them as we may . deut. . , . pro. . . after they are honestly departed , to esteeme them as our poore friends . opp. to be peruerse . . pet. . . gen. . . commanding things vnlawfull . vnprofitable . aboue their power . on the sabbath , vnnecessary . tyrannizing ouer them . exod. . , . ephes. . . too remisse or indulgent towards them , suffering them to liue in idlenesse , not correcting them . prou. . , . hard towards them . deut. . , . duties of seruants , partly common , as to loue their masters : from which loue will arise a tender care of their masters credit . welfare . loue to their masters children . reuerence and honour them . . tim. . . . king. . . feare them . mal. . . submit themselues to their commandements , and to obey them . ephes . . . col. . , . corrections . . pet. . ● . gen. . . more peculiar to them , as to be diligent . col. . , . ephes. . . genes . . . faithfull and true . tit. . . secret. thrifty for their masters profit . carefull to please their masters in all lawfull things . tit. . . duties scholasticall and academicall . the common duties ( not to mention the particular ) of superiours and gouernours in schooles and vniuersities , that as they are called fathers , so they should behaue themselues as fathers to their inferiours . . king. . . hence it is , ●hat salomon in his writings , calleth the party whom he instructeth , his sonne . inferiours , that as they are termed sonnes , so they should demeane themselues as dutifull children . . king. . . amos . . phil. . . opp. not to loue their masters , nor to care for their credit or welfare . to despise them . . tim. . . not to stand in awe of them . to be disobedient . to answere againe . tit. . . to be idle and slothfull . math. . . to be vnfaithfull and vntrue . . sam. . . to divulge his masters secrets . to waste his masters goods . luk. . . not to care for displeasing their masters . ecclesiasticall , betwixt the ministers , who are fathers . iudg. . , , . . king. . . . cor. . . people , who are the children . gal. . . philem. . the duties of ministers , respect their ministery , life , in both which they are to go before the people . deu. . ● . act. . . . tim. . ● . tit. . , . as touching the ministery : he is to preach the word in season , and out of season , . tim. . . and thereto hee is bound by a double bond of necessity , in respect of himselfe . . cor. . . ezech. . , . zac. . . math. . , , . people . luk. . . prou. . . rom. . . . . cor. . . as touching his life , hee ought to be an example to his flock , tit. . . . tim. . . . thes. . . being in general , blamelesse . . tim. . . tit. . . particular , towards god , godly . . tim. . , . ● . . neighbour , iust. psalm . . . charitable . . tim. . , &c. . . meeke . . tim. . , &c. . . courteous . . tim. . , &c. . . liberall . . tim. . , &c. . . himselfe , sober . temperate . chaste , and modest . . tim. . . opp. not to feede the people , either because he is vnable . esa. . . vnwilling , through idlenesse , zac. . . couetousnesse , as non-residents , not prouiding for their cures . to bee blame-worthy , being in respect of god , irreligious and profane . neighbour , vniust . . tim. . . vncharitable . . tim. . . hasty and vnquiet . . tim. . . vncourteous . couetous . esa. . . mic. . . himselfe , intemperate . incontinent . duties of the people towards their ministers , viz. to . tim. . . loue them dearly . . thes. . . galat. . . reuerence them highly . philip. . . . cor. . . gal. . . . tim. . . submit our selues to their ministery , and to obey them . heb. . . allow them liberal maintenance . . tim. . , . prou. . . galat. . , . . cor. . , , , , . politicall duties are either common to all , as they are members of the common-weale , peculiar to superiours . inferiours . the common duty , the loue of our countrey : whose common good is to be perferred before all particular duties , which we owe either to others , or to our selues . all therefore must labour to bee good common-wealths-men . . sam. . . nehem. . . . . ier. . . psalm . . , , . superiours in the cōmonweale , are the soueraigne prince . all other magistrates . . pet. . , . all which , are fathers of their coūtrey , & so are to behaue thēselues . gen. . . iudg. . . opp. to hate the ministers for their worke sake . . king. . . contemne and despise them . luk. . . mocke , or otherwise abuse them . . chron. . . . king. . , . . king. . . psal. . resist or disobey their ministery . hos. . . deut. . . act. . . de●y them sufficient maintenance , which is a mocking of god. gal. . , . withdraw from them that which by law is appointed to them : which is sacriledge , and spoyling of god. mal. . , . opp. to be vnprofitable members in the common-weale . hurtfull and pernicious , as traytors , and other malefactors . the soueraigne princes duty , is the good and commendable exercise of his soueraigne power , which cōsisteth especially in making good lawes , and seeing them executed . creating the magistrates of state , & containing them in their duty . exempting frō death such as they may lawfully pardon , being by the rigor of the law condemned to dea●h . the high and last appeales . waging warres , and concluding peace . in all w ch respects his gouernment must be godly , seeking the glory of god. iust , seeking the good of the commonweale . vertues : piety , and the true feare of god. deut. . . iustice. prou. . . clemency . prou. . . bounty and liberality . deut. . . prou. . . wisedome and learning . psalm . . . fortitude and courage . temperance and sobriety . prou. . , . eccl. . , . chastity . deut. . . prou. . . modesty and humility . deut. . . psalm . . . of magistrates . their duty , the conscionable execution of their office to the glory of god. honour of the soueraigne . good of the common-wealth . vertues , exod. . . deut. . . for they ought to be men of courage . fearing god. faithfull and true . haters of rewards , and free from couetousnesse . deut . ● . . wise and pru●ent . vnpartiall and iust , without respect of persons . deut. . , , . opp. to seeke themselues . dastards and fearfull . ioh. . , . irreligious . vnfaithfull and vnture . couetous , giuen to bribery . act. . . prou. . . extortion . vndiscreet . vniust , respecters of persons . prou. . ● . duties of the subiects towards their soueraigne prince . . a speciall loue of them , from whence ariseth a speciall care of their safety , esteeming highly of them . . sam. . . . . lam. . . desire to pray for thē . . tim. . , psal. . , . . to honour and reuerence them as the supreme gouernours vnder christ. . pet. . . prou. . . . to be obedient and subiect to them , and that for conscience sake . . pet. . . rom. . , . . to be seruiceable vnto them , with our bodies and goods . rom. . , . mat. . . . . duties of the people towards the magistra●e , being the cōmon duties of inferiours towards their gouernours . viz. reuerence . subiection to their lawfull commandements . punishments . . pet. . , . thankfulnesse , allowing such stipends or fees as are due for their maintenance , &c. opp. not to loue the prince . not to care for his safety . to seeke to vndermine his safety , by secret and treche●ous conspiracies . . sam. . . . . . sam. . . to resist him by open rebellion . to speake ill of the prince , or to curse him . exod. . . . sam. . . . king. . , . eccl. . . to despise or contemne him . . sam. . , . . pet. . . to disobey their lawfull commandements . iosh. . to deny them seruice by our bodies or goods , when iust occasion is offered . . king. . . the sixth commandement . the negatiue part , forbidding all those sinnes which are referred to the person of thy neighbour , and those either inward . outward . thy selfe . the inward sinnes are called the murther of the heart . math. . . . ioh. . . and to this head diuers particulars are to be referred . and those are either as roots and fountaines from whence the rest doe spring and flow ; as namely , vniust a●ger . hatred . fruits and streames proceeding from thence . anger is vniust , either when it is conceiued vpon no iust cause , but is ras● and vnaduised , math. . . the habite whereof is ir acundia or hastinesse . tit. . . prou. . . prou. . . exceedeth , either in greatnesse , being immoderate , as it were a short madnesse . eccl. . . prou. . . . . continuance , being inueterate , and turning into rancor and malice . ephes. . , . the affirmatiue part , commanding those duties which ●uery man oweth to his owne , or his neighbours person . the dutie opposed , is ●ither ●ust anger . ephes. . . mark. . . remedy of vniust anger , ( ephes . . , , . col. . , , ) viz. long-suffering and mildnesse . . cor. . . prou. . . goodnes , rom. . . in being slow to anger . iam. . . ready to forgiue . ephes. . . hatred of our neighbours person . leuit. . . . ioh. . . . , , . hatred is either priuatiue , as being an absence of loue ; which is an vniust mislike four neighbour ; not so much for any cause in him , as for want of loue in our selues . . ioh. . . positiue , wherof be . degrees : viz. when thou hatest another for euill receiued . math. . , . euill s●spected : but charity is not suspitious . . cor. . , . no cause without thy selfe that hatest . psal. . . . . ioh. . . euill done vnto him , as the obiect of thine vniustice . . sam. . his vertue and righteousnesse sake psal. . , . math. . . . ioh. . . and these were the roots . the inward fruit of anger , is the desire or purpose of priuate reuenge leuit. . . rom. . . prou. . . . . . thes. . . the inward fruites of hatred , are either more generall , as being carried towards all sorts : viz. inhumanity or churlishnesse . . sam. . , , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciall . the duty opposed , loue of our neighbours person . hatred of his sinne . leuit. . , ● . the duties opposed , . to passe by an offence . prou. . . psal. . , prou. . . . freely to forgiue it . col. . . math. . , . luk. . , . math. . , &c. . to forget it . leuit. . . . to requite good for euil to them that haue wronged vs , mat. . . in helping them . prou. . , . praying for them . psalm . . . act. . . the duty opposed : humanity , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , courtesie . . pet. . . gen. . , . . . act. . . the more speciall are distinguished according to the difference of the persons against whom they are referred . as first , against those w ch are in prosperity , & it is enuy against superiors pompeys enuy . gen. . . . . . act. . . mat. . . emulation against equalls . iam. . , . caesars enuy . mat. . , . dan. . . disda●ne against inferiours . luk. . , . haman● enuy . hest. . . pro. . . . aduersity , as contempt . mat. . . prou. . . . . . . esa. . . hard-heartednesse or want of compassion . luk. . , . . ioh. . . amos . . prou. . . reioycing at the euill of another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prou. . , . ● . . io● . . psalm . . , , . secondly , the fruits of hatred are such as are carried against freinds , fained friendship , being worse than open hostility , prou. . . such as is y ● friendship of flatterers and parasites . psal. . , . pro. . ● . . trecherous persons . sam. . . luk. . . . foes , as enmity , and that either open hostility . gal. . . secret grudge . prou. . , , . implacablenesse , rom. . ● . . tim. ● . . duty opposed , to wish others those good things , which either we haue , or they want . numb . . . act. . . congratulate the wel-fare of others , and to reioyce with them that reioyce . rom. . . . cor. . . duties opposed , . pet. . . pitty . luk. . . ● . . col. . . ephes. . . math. . . ● . . ● . . compassion . rom. . . . cor. . . heb. . . which is especially to be shewed in publike euils . esa. . . ezech. . . mercy . luk. . . math. . . iam. . . duty opposed , prou. . . true friendship , which must bee christian , in the lord. deut. . . sincere . . sam. ● . . . ● . constant. prou. . . duties opposed , christian charity , wherby we loue our enemies for the lords sake . luk. . . placablenesse , and desire of reconciliation . ephes. . . math. . . , . heereunto wee are to referre dissoluing friendship betwixt others , and setting friends at variance . prou. . , . thirdly , against those w ch are vnder our power : as cruelty against those that are vnder our ( rom . . prou. . . ● . . lam . . . ) authority , by rigorous punishing . deut. . , . . sam. . , . might , by violent offering or reuenging iniuries . gen. . . iona. . . mat. . . indulgence . prou. . . . against neighbours and those which dwell in the same society , prou. . . galat. . . discord . iam. . contentiousnesse . iam. . strangers , inhospitality . . ioh. . math. . . and this was the murther of the heart : the outward signes wherof are also cōdemned , in y e countenance . gen. . . eyes . . sam. . . mat. . . gesture . math. . . psal. . . ● . , . act. . . voice lowd speaking . ephes. . . interiection of anger , &c. as tush , raka , &c. mat. . . duty opp . friendship preserued in others . prou. . . friendship restored , by pacification or peace-maki●g . math. . . duties opp . clemency , seuerity , in both seeking the parties good , iude vers . , . duties opp . concord . psal. . . . pet. . . peaceablenesse , tit. . in resisting the beginnings of contention . pro. . ecclus. . , . taking away the occasions . depar●ing from his own right , to redeeme peace . gen. . , , . math. . . duty opp . [ hospitality . rom. . . . pet. . . heb. . gen. . . math. . . duties opp . [ the signes of loue and good will : as courteous and milde behauiour . the outward murther is either in word . deed. the former , w ch is the murther of the tongue , is either mutuall , when the offence is committed on both sides : as in brawling and scolding . prou. . . . pet. . . seuerall , when offence is committed on the one part , and that either in presence , and before a mans face , as reuiling or railing , . cor. . . mat. . . whereto referre in superiors , vnchristiā menacing . eph. . . act. . . inferiors , murmuring phi. . . numb . . . scoffing and scorning . . chron. . . deu. . . galat. . . prou. . . cursing rom. . . iam. . . absence , or behind a mans backe , as tale-bearing . rom. . . leu. . . slandering . ezech . . . to w ch sin he is accessary , who willingly receiueth ill reports . prou. . . the murther which is in deed , is either of the body , soule : and in both , a man may offend by omission . cōmission . the bodily murther by omission , is , not to defend or preserue the life and person of our neighbour , when we may and ought , math. . . prou. . , . hereto is referred all negligence , whereby our neighbours life may bee hazarded : as the not couering of a well . exod. . . deut. . . exod. . . the bodily murther which is by commission , standeth in three degrees : fighting in time of peace . tit. . . math. . . hurting or wounding the body of our neighbour . exod. . , . leuit. . . taking away of his life . gen . . apoc. . . numb . . . duty opp . is a peaceable tongue , which speaketh no euill . psalm . . , . good. pro. . ● . ● . duty opp . the preseruation and defence of our neighbours life and person . psalm . . . iob . . . king. . . duty oppos . abstinence from doing euill : a peaceable hand . tit. . . ● . . innocency . psal. . . doing good , or beneficence , heb. . . which is a fruite either of mercy and humanity , which is to be extended towards all . gal. . . ● . . brotherly loue towards those which be of the houshold of faith , and is the communion of saints in outward things . rom. . . but not euery one that taketh away another mans life , is guilty of murther : for those are to bee excepted , to whom the lord giueth the sword , as to magistrates against malefactors . gen. . . leuit. . . deut. . . ex●d . . , , . souldiers in lawfull battel . . sam. . . heb. . , . deut. . . priuate men , in case of present necessity , for their owne lawfull defence . exod. . . offereth another ▪ as it were to bee slaine , as those who are said to kill another , by meere chance . exod. . . deut. . , , , . murther , which is the taking away of a mans life , is to bee distinguished according to the variety of the manner whereby it is committed : for a man may commit murther , either as principall , and that diuersly : first , either directly , as by force and violence . num. . , , &c. . sam. . . ● . . indirectly , as by poyson . witchcraft . gal. . . apocal . . . secondly , either of his own accord , and that either of malice prepensed . gen. . . act. . . vpon some passion or perturbatiō of mind , as of blinde zeale . ioh. . . in heat & choler . in drunkēnesse . at y ● motion of another , by whō he is commanded , counselled , hired , to kill . sam. . . . kin. . . mark. . . ezech. . . accessary , and that diuers waies , whereof some are peculiar to supe riours , as by commandement . . sam. . . vniust sentence . . king. . . mat. . . not punishing murther . num. . . ex. . . common to all sorts : as by consent . act. . . . sam. . . counsell . mark. . . h●ring . mat. . . false testimony . deut. . . trechery . mat. . . . person y ● is murthered , for it is . of a stranger , who is no kinsman . kins-man , and then it is called paricide . . of a person priuate . publike . . of an offendor or wicked person . innocent . soule-murther , either in respect of the life naturall , which is the vniust vexing and grieuing of a mans soule . genes . . . exod. . . prou . . . sam. . , . spirituall , gal. . and is either by omission , when men ( especially gouernours ) neglect the saluation of others . genes . . . commission , as when a man is a scandall to another , or a cause of his sinne , as by prouocation , . king. , . counsell . . sam. . . math. . . euill example . rom. . . so much of murther against the neighbour . duty opp . cheering and comforting others . gen. . . prou. . . duty opp . not to hinder the saluation of others , but to bee inoffensiue . . cor. . . . ioh . . to further the saluation of our neighbor , winning him vnto christ , or edifying him , . cor . , . by the duties of the communion of saints in spirituall things , rom. . . . . thes sal . . , iam. . . viz. by mutuall obseruation . heb. . . the fruits thereof , toward the ignorant , instruction . dan. . . erroneous , reclaiming of him , that he may bee sound in the faith . somewhat backward , hebr. . , . admonition . exhortation . offendours , reproofe . leuit. . . gal. . . comfortlesse , consolation . . thes. . . a godly example . math. . . . pet. . . ● . . selfe-murther in respect of the body , and life naturall , by omission , as by neglecting the preseruation of the health , in respect of thy diet , sleepe , labour , recreations , passions of the minde . not obseruing a moderation , but running into extremes . rec●●●y of health , refusing the helpe of physicke when it is needfull . ecclus. . , , . commission , as when men thrust themselues into danger ; or being in danger , will not vse such lawful meanes as god hath vouchsafed them . ecclus. . . math . . contriue their own death , either indirectly , by committing some capitall crime . numb . . . directly , by being their owne butchers . . sam. . . act. . . soule , and life spirituall , by omission , by neglecting the saluatiō of the soule , and the meanes thereof , and seeking the world , and desires therof , phil. . . first in order , and posting off repentance from time to time , to the extreme hazard of the soule . first in degree , that is , chiefly , reposing their happinesse therein , and subordinating their religion to worldly respects , and so in time of triall fall away , with the losse of their soules . commission , in making no conscience of sin , especially in sinning against conscience . prou. . . persisting in sinne without repentance . duty opp . care to preserue health , mar. . . by temperance and sobriety in diet . moderate sleepe and labour . honest and moderate recreations of body . minde . cheerfulnesse , auoiding worldly griefe . prou. . . recouer health by the christian vse of physicke . duty opp . care to preserue safety in auoiding dangers . repelling grosse iniuries . life . duty opp . to labour aboue all things for the saluation of our soules this care must shew it selfe in seeking the meanes & degrees of saluatiō ; as vocation , iustification , sanctification , mat. . . ioh. . . first in order , without delay . first in degree , that is , chiefly reposing our felicity therein ; and in respect thereof to contemne all worldly desires , as vaine & hurtfull . eccl. . phil. . . auoiding sin , which is the bane of the soule , either by not committing sinne , though we mightgaine the whole world thereby . mar. . . remaining in sin , but forthwith , both repenting . pro. . . crauing pardon . the seuenth commandement . the affirmatiue part , commanding the preseruation of chastity , together with the mea●es signes . duty of pro●uring it in others . chastity is partly inward , in the soule . outward , of the body . inward chastity is the purity of the soule , from all motions passions of lust , or vnlawfull cōcupiscence of the flesh . . tim. . . . pet. . . for there is a lawfull concupiscence , whereby men or women desire the propagation of mankind by generation , according to the ordinance of god , being neither immoderate . vnseasonable . gen. . . ● . . heb. . . . cor. . , , . the outward chastity is , when we possesse our vessels , that is , our bodies , in holinesse and honour . . thes. . . such is the chastity of the eyes , containing them from beholding vanities , and the obiects of lust . psalm . . . iob . . ecclus. . , . eares , shutting them against all vncleane talke . tongue , restraining it from all bawdy and filthy speaking . fact , abstaining from all vncleannesse , and wanton or vnchast pleasures . the negatiue part , forbidding all vncleannesse , together with the meanes . signes . being accessary vnto the vncleannesse of others . opp. vncleannesse inward . outward . the inward vncleannesse , is the concupiscence of the flesh , . ioh. . . or euill concupiscence , colos. . . being the adultery of the heart , math. . . and it is either a fore passion , going before the consent of the will , such as are the first motions of lust , which are more expresly and directly forbidden in the tenth commandement . iam. . , . passion of lust , . thes. . . ioyned with the consent of the will : and this is either more sudden & momētany . mat . . inueterate , which is the burning of lust or lechery . cor. . . hos. . . opp. outward vncleannes , whereby the body , or any part thereof is polluted : as the adultery of the eyes , suffered to goe a whoring after y e obiects of lust . from hence all actuall vncleannes commonly ariseth gen. . . ● . . . sam. . . mat. . . prou. . . this is either actiue , when men or women hauing eyes full of adultery , seeke with their wanton lookes to entangle others with lust . . pet. . . pro. . . gen. . . passiue , when by beholding others , themselues are entangled . mat. . . sam. . . eares laid open to vncleane communication , and committing adultery with the vncleane tongue . tongue , in rotten and filthy speaking , wherby the mind of the hearer may bee defiled . eph. . . ● . , . . cor. . . colos. . . fact , being committed either against sobriety , without a partner , such as are all acts of lust and vncleannes committed by thy selfe alone , waking . . cor. . . sleeping . deu. . see a. honesty with a partner . a. the acts of vncleannesse committed against honesty , are distinguished according to the manner , that it is committed either with the consent of the partner . without the consent of the party , who is forced and rauished , rape . and this is a sin against both the seuenth comma de●●ent , as an act of brutish vnclea●esse ; and against the sixth , as a sinne of violence against the person : and so punished with death . deut. . , . gen. . . . sam. . . differ̄ece of the persons with whom it is cōmitted : in respect of whom it is ( rom. . , . ) said to be either according to the naturall vse , viz. of the male with y e female , being nor neere of kinne ; and is committed betweene persons being both single . as fornication , which if it bee committed with one ordinarily , she is called a concubine . diuers , be is called a whore●monger . married , & that either vnder pretence of marriage , as when neman hath 〈◊〉 w●ues ; 〈…〉 husbands . which is polygamy . mala. . . i euit . . ● . . cor. . . deut. . . without pretence of mariage , which is more properly called adultery , leu. . . heb. . ezec. . . and is simple adultery , whē the one party onely is married . double adultery , whē both are married persons . against y e naturall vse , being a mōstrous mixture of those w ch bee of the same blood , or neere of kindred , which is called incest . leuit. . , . . cor. . . amos . . sexe , which is called buggery , or sodomy ro. . , . leu. . . gen. . & . diuers kinds , as mankind with beasts . leuit. . . ● . , . vnclean spirits , w ch are incubi , succubi . the sorts . chastity is either of single life , which is the gift of continency , or the pure ab●tinence from marriage . wedlock , consisting partly in coniugall fidelity . the moderate and modest vse of the marriage bed . pure abstinence vpon iust occasion , as in the time of absence of one from the other . fasting and prayer . . cor. . . the womans separation , or monethly sicknesse . see ezec. . . leuit. . . ● . . the meanes of chastity are either common , as prayer , it being the gift of god. math. . . . cor. . . company , with such as be sober and chaste . * speciall , which are to be vsed , either as preseruatiues : viz sobriety , moderating the delights of the taste : as temperance in diet . sight , abstaining from the view of vanities . obiects of lust . diligence and painfulnesse in our calling , or some honest labour . vigilancy . . pet. . . . thes. . . modesty in the eyes & countenance , that is , shamefastnes . . tim . . . speech . gesture and gate . attire . tit. . . . tim. . , . the lawfull remedy : viz. the holy state of marriage ; into which men are bound to enter , when they finde the former meanes not sufficient for the preseruation of chastity in single life ; that those who cannot liue chastly in single life ; may liue chastly in wedlocke . . cor. . , . heb. . . opp. incontinency in single life , whiles men choose to burne , rather than to marry . . cor. . . opp. the breach of wedlocke , by being vnfaithfull one to the other . vsing of the marriage bed immoderately , as a meanes , rather than a remedy of lust . immodestly , forgetting the rules of shamefastnesse . honesty . vnseasonably , at forbidden times . * opp. company with persons vnchast and vncleane . . cor. . , , . wanton and effeminate . ephes. . . drunkards and belly-gods . prou. . . opp. intemperance in diet ; drunkennes , or much drinking of wine and strong drinks . . pet. . . prou. . . gen. . , . gluttony . ezech. . . vnchast eyes beholding persons beautifull or wanton . pictures obscence . bawdy enterludes and playes . reading vnchast bookes . opp. idlenesse . slothfulnesse . ezech. . . . sam. . . opp. immodest countenance . impudency , the harlots fore-head . prou. . . ier. . . speech . . tim. . . prou. . . gesture and gate , as proud , esa. . , . wanton behauiour : whereto referre wanton dancing . . pet. . . . cor. . . attire . prou. . . zeph. . . opp. marriage in them that haue not the gift of continency , vnnecessarily delayed ; especially after marriage promised . vow , or resolute purpose to liue single , whether wee haue the gift of continency , or not . vnlawfull diuorces . math. . . the signes are sobriety . ecclus. . , . modesty & shamefastnes . keeping of sober and chast company . w ch being also meanes , are in a double respect required in this commandement . auoiding all iust suspicions and shewes of euill . pro. . . the duty of procuring or preseruing chastity in others , belongeth commonly to all , as occasion serueth . genes . . . . sam. . . especially to parents , who are to protect their childrens chastity . deut. . , . prouide them the remedy of marriage in due season . gen. . . magistrats , who are by good lawes to prouide for the preseruation of chastity . seuere punishments to represse vncleannesse . opp. wantonnesse . immodesty and impudency . haunting vnchaste company . frequenting suspected places , especially at suspicious times . prou. . , . iob . . ● . . opp. to be accessary to the vncleannesse of others , psa. . . this offence is cōmitted priuately , by bawds , and such as are the diuels instruments to bring naughty-packs together . those , which any way consent , counsell or allure to vncleannesse . . sam. . . ● . . them , who prostitute them whose chastity they ought to protect : as husbands their wiues , or parents their daughters . leuit. . . parents , who for no iust cause deny marriage to their children . publikely by magistrates and gouernors , who either permit this sinne , by imposing no punishment , especially those who tolerate stewes . deut. . . light or ridiculous punishments . forbid the remedy , which is marriage . . tim. . . the eighth commandement . the affirmatiue part , commanding those duties which concerne our owne ▪ or our neighbours goods , and outward estate . these duties are either more generall . speciall . the generall duties stand in . degrees : . to abstaine from doing any iniury or wrong to our neighbour , in respect of his goods or estate . . cor. . , . or if wee haue , to make him amends . exod. . . to preserue as much as we may , our owne and our neighbours goods , ioh. . . deut. . , , , . exod . , . . to be helpfull to others , as our ability affordeth , and their necessity requireth . ephes. . . the speciall duties concerne the iust ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) possession of our goods , and that containeth . branches ; iust getting or obtaining of our goods . mar. . . prou. . . keeping or retaining of them . lawfull ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) vse of our goods . the negatiue part , forbidding those vices that concerne our owne , or our neighbours goods and outward estate . opp. to be hurtfull to our neighbour , in hindring or impairing his estate , mark. . . wanting to our neighbour or our selues , in not preseruing his , or our owne goods . imploying our goods as wee ought , to our own good . the benefit of others . opp. vniust possession , either by vniust getting . prou. . . hab. . . ier. . . vniust detaining . all forbiddē vnder the name of theft . vnlawfull vse of goods . vnto iust getting there are . vertues , or inward duties required , whereby we shall bee fitly disposed f●r y e keeping of this commandement , viz. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . the not setting of our hearts vpon riches . psal. . . math. . . . contentednesse with that condition which god in his most wise , iust , and fatherly prouidence doth allot vnto vs. heb. . . . tim. . , , . phil. . , . . a moderate desire of such things as are conuenient & necessary for vs , math. . . prou. . . both for our owne maintenance , according to y e necessity of nature . . tim. . . person . . tim. . . state , as we are either priuate or publike persons , &c. reliefe of others , pro. . , . act. . . priuately . eph. . . publikely , in church . commōweale . . a moderate care , to prouide those things which are conuenient and necessary for vs. gen. . . . tim. . . . cor. . , . prou. . . &c. mat. . . that which wee ●ay for , we must bee carefull to obtaine by the vse of lawfull meanes . . opp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loue of money , col. . . . tim. . . the roote of all the sinnes forbidden in this commandement , which is also called the lust of the eyes . . ioh. . . . opp. discontentednesse , disposing men to couet and seeke more than is needfull , though they haue not lawfull meanes : to which vice they make themselues subiect , who haue not learned to liue within their compasse . . opp. affectation of pouerty , as in begging friers , &c. pro. . . ephes. . . act. . . couetousnesse and ambition , wherunto , besides the loue of money , and preferment , concurre a resolution to be rich , and great in this world , whether god giue good meanes or not . . tim. . . hasting to be rich . prou. . , . . . an insatiable desire still to haue more . eccl. . . prou. . . . opp. improuidence and carelesnesse . prou. . . . tim. . . immoderate and carking care . math. . , &c. phil. . . the sorts of iust getting , without contract , as of things gottē by our selues , receiued from others . by contract . goods are gotten & procured lawfully by our selues , and our owne meanes , either extraordinarily , by the law of nature : as those things w ch haue no owner , either because they are cōmon by the law of nature . were neuer in the possessiō of any . are cast off willingly , & abandoned by their owners . these by right appertaine to the first getter . finder . nations : as those things which are gotten from the enemie by lawfull warre . ordinarily , by y e sweat of our browes in a lawfull calling . ephes. . . where two things are required . viz. a lawfull calling . diligence therin . lawfull calling are either publike , and those either supreme or soueraigne ; as of the prince . subordinate , and those ecclesiasticall , as of ministers and lawfull gouernours in the church . ciuill , and those seruing for peace . warre . priuate , as husbandry . eccl. ● . . arts liberall , whether professions , as of diuinity . law. physicke . preparatiues vnto professions , as the seuen liberall arts. illiberall , as trades seruing either for the making of things needfull , as handicrafts , &c. communicating of thē , either by whole-sale . retaile . opp. inordinate walking , . thes. . , , . opposed to the lawfull calling , viz no calling , as common beggers & rogues . deut. . . . thes. . . superfluous gentlemen , who hauing nothing to maintaine them , refuse to liue in any calling , luk. . . bad calling , as those w ch maintaine thēselues by vnlawfull professions , as harlots and bawds . witches and wizards , iugglers , stage-players , &c. gaming , as gamesters . keepers of gaming houses , &c. diligent walking in our calling , viz. idlenes , . thes. . , . math. . . pro. . . there is also a lawfull acquisition or getting of things wee receiue from others , who either were the true owners thereof , as that which wee haue receiued by free gift , whereunto legacies are to be referred . succession & inheritance . numb . . , . were supposed to haue been the true owners : as by prescription in things which may bee prescribed , hauing been without interruption enioyed , the whole time appointed by lawes . the sorts of vniust getting , viz by fraud , which is properly called theft . force , which is robbery . leuit. . . . thes. . . luk. . . . cor. . . theft is to be distinguished according to the difference of the manner , that it is manifest , when the theefe is taken with the manner : that is , either in the act of stealing . with y e thing stolne . not manifest . persons which doe steale , for it is either domestical , as the theft of the wife . children . prou. . . deut. . . seruants . tit. . . math. . . committed by other which bee not of the same family . obiects , which are stolne : for it is either of persons , by surreption , to be sold , . tim. . . deut. . . exod. . . mangled , as beggers steale children . married , as wooers sometimes do young maids , against the will of the parents or gouernours . prodition or trechery . mat. . . supposition of changelings . . king. . . things whereof there bee diuers distinctions . see a. a. things : whereof there be diuers distinctions , that it is . of things ciuill , and those either priuate . common or publike , and that is peculatus , robbing of the common-wealth . sacred , & that is sacriledge : as rom. . . of gifts , or vowed to bee giuen to god. iosh. . . ● . . act. . , . prou. . . dan. . , . tenths , and other church-duties . mal. . . church-liuings , leuit. . . neh. . . mangled by corrupt patrons . alienated by appropriations . deuoured , by the ha●pies of princes courts . . of immoueables , as remouing of land-markes . deut. . . prou. . . hos. . . deut. . . moueables , whether liuing , as plants , and their fruits , deut. . , . fowles . fishes . beasts , exod. . . and if of many together , it is abigeatus . iob. , . without life , as money , by cutpurses , &c. stuffe and apparell , for stealing whereof , those which conuey themselues into houses , are called directarij . writings and instruments embezeled and stolne . depraued & corrupted , or falsified . robbery or rapine is distinguished by the end : for thereby is intended , either the neighbours harme , which is spoyling ; as in those who are called incendiarij , who maliciously set on fire their neighbours houses , or corne . venefici , who spoyle mens goods or cattell , by poyson . charmes , inchantments , witchcraft . robbers owne profit or gain : & is committed either vnder pretence of authority by great theeues , and is called oppression : and that is by vsurpation , without colour of law. gen. . . iudg. . . . extortion , vnder colour of law. psalm . . . luk. . . without any such pretence of authority , whether in time of warre , as the pillage of souldiers , towards them that are not enemies . deut. . , . luk. . . peace , whether by land , as robbing by the high way . luk. . . burglary , or breaking into houses . exod. . , . sea , as pyracy . to these sorts of theeues and robbers , we are to adioyne those that be accessary to their sinne , either before-hand , by consent . psal. . . counsell or prouocatiō . . kin. . at the time , by helping and assisting them . after , by receiuing the theeues . things stolne . partaking with them in the gaine . pro. . . ● . . now followeth the acquisition or getting , which is by contract , which is the consent between parties , concerning the alienation or permutation of things vpon condition , and that condition is either presently performed , for the time to come , assured by obliga●●ōs verball , wether by word of mouth . writing , a● bills . bonds . reall , as by pawnes . mortgage . personall , as by sureties . hostages . in contracts we are to behaue our selues vprightly , without dissimulation or guile , as in the sight of god , psalm . . , . obseruing in our words , truth . zac. . . promises , faithfulnesse . deeds , iustice . contracts are concerning alienation of things for a time : euer : and both of them either free. for recōpēce committing to trust . the free alienation for a time , is either of the vse onely , which is commodation or lending to vse , the property retained . property also , which is mutuation or lending to spend ; and hath place in things which are spent in the vse . in things lent to vse , the duty of y e borrower is to vse the same to that end for which it was lent , and not to abuse it . restore y ● same particular safe and entire , or to make it good . at the time appointed . opp. to deale deceitfully . ezech. . . . thes. . . the highest degree wherof is coozenage . vse lying . prou. . . vnfaithfulnesse in promises . vniustice and inequality . opp. to abuse the thing borrowed , or to vse it further than the lender would like of . to impaire it , and not to make , or not to bee willing to make amends . not to restore it at all , or not at the time appointed , detaining it against the lenders good will. in things lent to be spent , the duty of the lender , is to intend and seeke the borrowers good , and not his owne gaine . surety , if there bee any , to giue his word for those that bee thrifty and honest , and to make good his word . borrower towards the surety , to saue him harmelesse . creditor , to restore the principall , in the full value . at y e time appointed . the free alienation which is perpetuall , is donation , and is heere considered as it is made , with condition , and not absolutely . limitation of certaine duties , seruices , which the receiuer is bound to performe . the alienation which is for recompence , is a commutation , wherein equality is to bee obserued betwixt the things committed . in these contracts out do vt des : do vt facias , vel contra , that is , there is a commutation either of things themselues , or their vse , mens labour and industry , for an equall recompēce . opp. in the lender , to lend for gaine , which is vsury : to which sin , are accessary brokers for vsurers . borrowers without necessity , vpon vsurie . surety , to giue his word for persons vnthrifty . dishonest . not to performe couenants . borrower , not to repay the principall at the time appointed : wherein they especially offend , who are voluntary banquerupts . opp. inequality in illiberall contracts . the commutation of the things thēselues , is either of ware for ware , which is bartery , money for money , which is exchange . ware for money , which is selling : wherein is required as touching the person , that he be the right owner , or authorized by him . thing , y ● it be saleable , in respect of the substance . vse . price , that is be iust and equall . manner of selling , that it bee without fraud or deceit . money for ware , which is buying . opp. in regard of the person , when a man selleth that which he hath no right to sell. thing , which is not saleable , either because it is not valuable by money : as those who sell the graces of god , as miraculous healing , . king. . . pardon of sinne . iustice , by bribery . vntruthes , as false witnesses . lawyers , who be patrons of bad causes . liberality and time , as vsurers doe . money-worth , being in respect of the substance , counterfeit , or corrupt . amos . . vse , vnprofitable , or hurtfull . price , being vnequall : in which respect they chiefly offend , euen as publike theeues , whose practice is , to raise the prices of things , as regraters . forestallers . ingrosers . dardanarij , hucksters , and whorders vp of commodities , to cause a dearth . prou. . . manner , when mē vse deceitfull words , flattering the buyer . praising the ware vnworthily , and concealing or extenuating the faults therof , not lessening the price . deeds , in respect of the kind , giuing one for another . quality , that the ware may seeme better than it is , as comparing it with that which is naught . vsing false lights . setting a false glosse on it . quantity , by vsing false waights and measures . prou. . . weighing and measuring , whereto referre too much stretching of cloth . mixture , of that which is worse , they sell the lesse quantity of the better : as water with wine , wooll , or meale , &c. in buying , regard is to be had of the person , of whom thou buyest , that hee haue right to sell. thing , that it bee a thing which is valuable by money , and may bee lawfully bought with money . price , that thou giue , and if thou hast knowledge , that thou offer an equall price : and if he sell for need , to giue rather more , than lesse than the worth . manner , that it bee void of all deceit and wrong . opp. in regard of the person , to buy of him that hath no right to sell : as to buy stolne goods . thing , to buy that , which either cannot be valued by money , as the graces of god : which properly is symonie . act. . , . remission of sin : as those which buy pardons . holy orders , &c. ought not to be bought or sold for money , as presentations vnto benefices , which also are called symony . vniustice , of a iudge corrupted by thee . false testimony of a witnesse suborned or hired by thee . price , to offer much lesse than thou knowest the thing to bee worth . take aduantage of the sellers need , and for that cause to giue the lesse . amos . . manner , vsing deceit , in words , vnworthily dispraising the ware . prou. . . deeds , as deceiuing y e seller with the money which is paid , in regard of the substance , or quality , being counterfeit . quantity , that is , waight heere offend chiefly counterfeiters . clippers of coyne . number , as to deceiue in the tale , to giue . pence , for . pence , or . shillings . pence , for . shillings , &c. to the former contracts we are to refer oppignoration , which is a contract partly of lending and borrowing vpon a pawne . buying and selling , if the condition be not obserued . the duty of the giuer of the pawne is , not to deceiue the taker , in the worth thereof . the duty of the lender vpon a pawne is , to prouide onely for his indemnity : as if hee haue to deale with a needy brother , either to take none of him . such onely as hee may well spare . ex. . . deut. . , , , , . restore it presently . the contract which concerneth the alienation of the vse for hire , hath two parts : location or letting to hire . conduction or taking to hire . the duty of him that letteth to hire , is to let that onely which hath a fruitfull vse , which may be seuered from the property , which he reserueth to himselfe . require an hire proportionable to that vse , the impairing , hazard , and charge also being considered . let that which is fit for the vse to which it is let . beare the hazard , if it miscarry without the hirers default . exod. . . the duty of the hirer , is to vse the thing hired , onely to that end for which it was let . restore it at the time appointed . restore it entire , of if it hath miscarried through his default , to make it good . exod. . . opp. in the borrower , to lay a pawne of lesse value than the summe which is borrowed , with purpose to forfeit the same . lender , to seeke gaine , by taking the fruitfull vse of the thing in respect of the loane ; which is a spice of vsury : antichresis . the forfeiture , prouiding not onely for his indemnity . to take a pawne of a needy brother , which hee cannot well spare , and not to restore it presently . ezech. . , . ● . . opp. to let that which hath no fruitfull vse , but is spent in the vse ; which is vsury vnder pretence of letting . to require an vnreasonable hire , and to take aduantage of the hire●s necessity . to let that which is vnfit for the vse to which it is let . to exact a recompence aboue couenant , for some harme which hath happened to the thing let , without the hirers fault . opp. to abuse that which is hired , to other purpose . not to restore it . not to make it good , hauing by his default impaired or spoyled it . contracts , wherein is a commutation of mens skill , industry and labour for an equall stipend or reward , may be referred to the contract of location and conduction . the duty of him that hireth another mans labour , is to allow him an equll stipend . . tim. . . giue it him , if he be poore , without delay . leuit. . . deut. . , . the duty of him that is hired , is to require a stipend proportionable . imploy his labour and skill faithfully , and diligently . gen. . , , . to this head are to be referred the fees and duties of lawyers , physicians ▪ chirurgians , schoole-masters , and of all artificers and trades-men , who imploy their labour or skill for recompence . now follow those contracts wherein are committed to trust either things . persons . things , as goods cōmitted to depositaries , ( to whom sequesters are to bee referred ) whose duty is to keepe them safe . restore them to the owner , demanding them . make them good , if by his default they be impaired or lost . exo. . , , . feoffees of trust , executors , who are faithfully to discharge that trust reposed in them . opp. not to allow an equall stipend to men for then labour . to detaine the poore mans hire . iam. . . opp. to require an vnreasonable allowance . to deale negligently . vnfaithfully . opp. to vse the things committed to their trust , ( by which vse they are impaired ) or to turne them to their owne profit . not to restore them , especially committed to their trust in a tumultuous time : as in feare of fire . not to make them good , hauing impaired or spoyled them . opp. in feoffees and executors , to deale vnfaithfully . persons committed to trust , are pupils , or orphans , committed to tutors and guardians . whose duty is , . to remember , that they are set ouer orphans , not for their owne , but for the orphans good . . as they succeed the naturall parents in authority , so they ought to succeed them in fatherly affection . hest. . the other branch of iust possession , is iust keeping : which containeth two things , the preseruing and retaining of our owne goods . restoring of that which is other mens . wee are bound to preserue our goods , as being talents committed to vs of god , and not to neglect them , or to expose thē ( as it were ) to pilserers and stealers . suffer them to be spoyled or lost . ioh. . . which are the opposite vices . quest. whether for retaining our goods , and maintaining our right , it be lawfull to goe to law ? answ. it may be lawfull ( though most men offend in going to law , ) if these cautions bee obserued , viz. that . the cause be iust , weighty and necessary . . charity be not broken . . it be vsed as the last refuge . restitution of other mens goods , which either haue been vnlawfully gotten . cannot lawfully bee retained . opp. not to seeke the orphans , but their owne profit . to make a prey of them , and to vse them not as children , but rather as slaues which are bought and sold. opp. to go to law , for causes trifling . vniust . in stomake and malice . not as the last remedy , but as present meanes to molest our neighbour . opp. to persist in the wrong , by not restoring . opp. to detaine them against the owners will. concerning restitution of things vnlawfully gotten , these . poynts are to be considered , viz. . that restitution is to be made . leuit. . . . num. . , , . . sam. . . luk. . . mat. . . ezech. . , . . who is to make restitution : viz. euery one that hath vniustly got , whether by force or by fraud , or by any vniust meanes whatsoeuer . . to whom ? viz. to the party damnified , leuit. . . or if hee be dead , to those who are next of kinne , numb . . , . or for want of them , let him giue it to good vses . . how much ? the full value at the least , leuit. . . numb . . . luk. . . or if hee be not able , yet so much as hee can . exod. . . . when ? so soone as hee seeketh forgiuenesse at the hands of god. num. . , , . leuit. . . &c. mal. . , . restitution also is to bee made of such things , as hauing come lawfully to our hands , cannot lawfully be detained against the owners good will , we being able to restore them : and these are things which either wee haue found , which we must esteem as committed to our trust , by the lord , that wee may restore them to the true owner , if hee can possibly bee knowne . exod. . . deut. . , . receiued by contract , as things ali●nated for a time ; as things le●t , let , or l●d to paw●e . psal. . . ezech. . . committed to our trust . leu. . , . now followeth the right vse of our goods towards our selues , which is the fruition of them . others , which is the free communication of thē . prou. . , . we are to enioy and to vse to our comfort , the good gifts of god. eccl. . , . and heereto belong . vertues parsimony in the honest sauing and sparing of things , that they be not idly and vnprofitably wasted or spent . prou. . , , , , . frugality , in the sober and moderate spending of our goods , according to our calling and ability , to profitable and needfull vses . sit condus fortior promo . to the free communication of goods to the good of others , prou. . . two vertues are required : liberality , that wee communicate them willingly , and cheerfully . iustice , that we giue of our owne , without doing wrong to others . free communication of goods , is either for a time , by lending . psal. . . deut. . , . luk. . . euer , by giuing , to vses publike , both ciuill . . sam. . , , . ecclesiasticall . pro. . . ex. . , . . chr. . priuate , as almes-giuing , and relieuing the necessities of our brethren . hebr. . . luk. . . ● . . math. . . opp. niggardlinesse , which keepeth men not onely from communicating of goods , but also from enioying them . eccl. . . ● . . ecclus. . , , , . and is a double theft . wasting and mis-spending , to vses vnnecessary aboue our power . dishonest . opp. couetousnesse . hard-heartednesse . . ioh. . . prou. . . luk. . , . the ninth commandement . thou shalt not vtter a false ( or vaine , deut. . . ) testimony concerning thy neighbour . the affirmatiue part , commanding , that our speech concerning our neighbour , or our selues , should bee both true , charitable , and tendring his , and our own credit & good name . . cor. . . ephes. . . heere therefore is commanded the preseruation of truth amongst men . the fame and good name of men , both our owne . of others . of truth , we are to consider . things : . what it is : viz. a conformity both of our speech with our mind . psal. . . minde with the things thēselues . . that in all our speech it is religiously to bee obserued . prou. . . ephes. , . zach. . . . the manner how it is to be professed , viz. freely . dan. . , , . act. . , , . simply with discretion . mat. . . the negatiue part , forbidding all speech false and vaine . vncharitable , especially such as tendeth to the diffamation of our neighbour . opp. all falshood in speech leuit. . . col. . . eph. . . prou. . . ● . . ● . , . psal. . . apoc. . whether wee speake that w ch is false : falsly , with a minde to deceiue : whether in iest , as the esting lye w ch is false in meaning , as well as in words , hos. . . being neither figuratiue . nor y ● true meaning discouered by gesture , countenance , pronunciation , &c. earnest , whether to helpe , as the officiouslye . hurt as the perniciouslye . opp. to freedome in the excesse , vndiscreet and vnseasonable profession of the truth , to the vnnecessary hurt or danger of our selues , or others . defect , when through ●eare , or any sinister respect , the truth is denied . mat. . , , . betrayed . . tim. . . simplicity , a doubling and deceitfull tongue . psal. . . psalm . . . ● . . zeph. . . ier. . , . the meanes of truth , that it may bee amongst men , that is , that it bee knowne , are loue of the truth . pro. . . docility or teachablenesse . act. . . preserued and maintained : constancy and stedfastnesse in the truth . ephes. . . profitably be , are profitable speech , tending to gods glory . ephes. . . our neighbours good , spirituall , viz. to edification . ephes. . . temporall , as to his honest delight , vrbanity . profit . . tim. . . col. . . and the meanes of entertaining profitable speech , together with the remedy of the contrary : the meanes of entertaining profitable speech , is affability . ioh. . , . remedy against vnprofitable speech , is taciturnity . pro. . . ● . . iam. . . of the preseruation of the fame and good name of our neighbour , our owne , whereof great regard is to be had . eccl. . . pro. . . to the preseruation of our neighbours good name , is required , both an inward disposition to tender it . outward profession of the truth concerning our neighbour , ioyned with charity . the inward disposition is a true care of our neighbours credit , with the fruits thereof . the care of our neighbours credit , whereby wee tender his good name , is a necessary fruit of charity . opp. loue of vntruth . apoc. . . opp. voluntary or affected ignorance . vaine credulity opp. vnconstancy in the truth , and vnstayednesse . ephes. . . . pet. . . pertinacy in errour . opp. speech vnprofitable , being either vaine . psalm . . . ● . . deut. . . prou. . . tit. . . math. . . hurtfull , tending to gods dishonour . the neighbours hurt spirituall , rotten or infecting speech . ephes. . . . cor. . . temporall , opposed to his honest delight , scurrility . ephes. . . taunting and disgracing . profit . opp. to affability , counterfait courtesie . . sam. . . morosity . . sam. . . taciturnity , much talking . prou. . . psal. . . profitable truth smothered by silence . opp. neglect of our neighbours good name . desire to impaire it . the fruits of this care are referred either to the fame it selfe , & that either good : to bee glad to heare well of our neighbours . rom. . . col. . , . bad : to be sorry for it . meanes , as hearing . iudging . reporting . the duty in respect of hearing , not willingly to heare rumours and reports tending to the infamy of our neighbour . psalm . . . pro. . . but to repell tale-bearers . willingly to heare the commendations of others . iudging : to iudge charitably , the fruits whereof bee not to bee suspitious , but to represse vniust suspitions . . cor. . . to beleeue or determine nothing rashly against our neighbour . to interpret good things well . doubtfull things ; in the better part . reporting , to report no ill of thy neighbor , vnlesse it be in charity as namely , when it is profitable for the party of whom thou speakest , that he may be reclaimed . . cor. . . party to whom th●● speakest for preuentiō of danger intended . act. . . ier. . infection like to ensue by his company . necessary for thy selfe : as when silence will make thee guilty of his fault . ecclus. . . opp. to be sorry for the good report of our neighbour : a fruit of enuie . math. . . glad at their infamy , or ill reports . opp. in respect of hearing , willingly to heare the ill reports of our neighbours , and to giue entertainment to tale-bearers . exod. . . . sam. . . prou. . . vnwillingly to heare the commendations of others . iudging : vniust suspitions , which is the false witnesse of the heart , forbidden in this commandement . . tim. . . . sam. . . . rashly to giue credit to ill rumours . gen. . . . sam. . . . to iudge hardly of other mēs sayings and doings : interpreting good things ill , and doubtfull things into the worse part . . sam. . . act. . . luk. . . persons according to their outward condition , which thou seest distressed . ioh. . . act. . . so iobs friends . inward disposition , which thou surmisest . . sam. . . rom. . . . cor. . . thine owne disposition , measuring others by thy selfe . reporting , to blaze abroad the secret faults of others ; especially such as are sinnes of infirmity , prou. . . thus much of the inward disposition : now followeth the outward profession : for euery testimony concerning thy neighbour , must bee both true. charitable . testimonies are either publike , and those either forensia , in place of iudgement , as the testimony of the iudge . notary . parties w ch go to law. lawyers and aduocates . witnesses . or otherwise out of the place of iudgement . priuate . the testimony of y ● iudge , is the sentence which he pronounceth , whereto is required before hand , a full triall and examination of the cause . deut. . . ● . . ● . . gen. . . in the deliuery thereof , that he iudge according to truth . exod. . . iustice. leuit. . . deut. . . ● . . equity . iudges must also take heed , that they bee not accessary to the false witnesse of others , by admitting needlesse suits . protracting of suits . rash imposing of othes . opp. testimonies false , being either simply false . . king. . . in shew of words true , but false in sence . math. . , . with ioh. . . vncharitable and malicious . . sam. . . opp. iudgement either rash , whē it is pronounced : . the cause not well vnderstood by the iudge . prou. . . . the party not heard to speake in his owne defence . act. . , . . one side onely being heard . . sam. . . prou. . . . vpon the witnesse of one alone , in a capitall cause . deut. . . peruerse , wherein the wicked is absolued , and the righteous condemned , prou. . . which cōmonly happeneth , because the iudge is either a taker of bribes . deut. . , . exod. . . . chro. . . esa. . . accepter of persons . pro. . , . ● . ● leuit . . . deut. . , . the duty of the notary , to deale truly in writing , preseruing , reciting records . the duties of parties going to law , are common to both , as . to goe to law onely vpon a iust and necessary cause , at least , in their perswasion . . to deale truly in their suite . peculiar to either , in criminall causes , viz. to the plaintiffe , to accuse only in charity , for y ● good either of the party . cōmonweale . defendant , not to deny a crime truly obiected . iosh. . . nor to accuse him selfe vnnecessarily . math. . , . the duties of lawyers and aduocates . viz. to entertaine no cause which they know to be euil . maintaine the cause , which with good conscience they vndertake , truly . faithfully . the dutie of the witnesse , to giue testimony , when hee is required thereto vpon iust occasion ; yea vnrequired , when hee seeth the innocent oppressed . prou. . . to testifie the truth onely . wholly . prou. . . opp. to deale falsly in any of those respects . opp. their faults are ▪ common to both , to goe to law for stomake , and in desire of contention . to deale vntruly , by forging , or suggesting false instruments , or proofes . suborning false witnesses . peculiar to the plaintiffe , in criminal causes , calumniari , to accuse of a crime vntrue . deut. . . hest. . . vnce●taine , which he cannot prooue . act. . . praeuaricari , in shew to accuse , but not indeed . tergiuersari , to goe backe from a iust accusation . both which are ●ffences against the cōmonweale , to be ready , vpon euery occasion , to accuse , which is to play the sycophant ; as contrariwise , to refuse to accuse , vpon any ( though iust and waighty ) cause , is a fault . leu. . . defendant , to deny the fault vntruly . iob . . appeale without iust cause . not to submit himselfe to the sentence lawfully giuen . rom. . . opp. to vndertake such causes as they suppose to bee euill . prou. . . vse false calumniations against the aduerse pa●ty . act. . . vnfaithfull dealing towards their client , either by animating him to g●e on in a bad cause . betraying a good cause . opp. not to giue testimony to the tru●h . to beare false witnesse : the maine sin forbidden in this cōmandement . pro. . . ● . . ● . , ● . . deut. . , . and he is a false witnesse , who testifieth for truth , that which hee knoweth not to be● true . he knoweth to be false . publike testimonies out of iudgement . and they are either open. secret. open , as in publike speeches , as in the ministery of the word , wherin nothing but truth is to be vttered . writings . elections , wherein testimony is giuen of the excellency of him , that is chosen , aboue others . the publike testimonies which be secret , are commonly faulty , either because they be vntrue , or at least , vncharitable : as in making , or spreading famous and diffamatory libels . publike rumours . exod. . . priuate testimonies , or priuate profession of the truth concerning our neighbour , ioyned with charity : and it is either of his vertues , which ( as iust occasion is offered ) wee are to acknowledge and commend , both in his presence , and absence . vices , which in his presence , wee are to tell him of , and not suffer sin to rest vpon him . leu. . . pro. . . psalm . . . absence , wee are not to mention , but vpon necessity . the duties which euery man is bound by this commandement to performe to himselfe , are two ; a care of his good name . true testimony of himselfe . opp. errours and vntruthes broched and published in publike speeches , especially in the ministery of the word . zac. . . writings and bookes printed . false testimonie in elections , when the more vnworthy are preferred . opp. flattery , wherein men offend in respect of the obiect , praising mens vices . prou. . . ● . . manner , commending others fainedly . prou. . . aboue measure . act. . . end , seeking their owne profit , as parasites vse to doe . the parties ruine , whom they doe flatter . prou. . . ier. . . math. . . euill and cursed speaking . euill and cursed speaking is heere forbidden , as it tendeth to the impairing of our neighbours credit and good name . and it is vsed , either in his presence , by reuiling , or contumelious speaking . . cor. . . deriding and scorning . . sa. . . ioh. . . mat. . . gal. . . absence , by whispering , or tale-bearing . pro. . . ● . , . ecclus. . , . slandering and back biting . leuit. . . iam. . . ezech. . . rom. . . our care in procuring , and preseruing a good name , cōsis●eth in vsing the meanes , whereby a good name ( though not sought for therein ) is gotten , phil. . . as to glorifie god. . sam. . . seeke his kingdome and righteousnes . mat . walke vprightly . psalm . . . prou. . . and to be such as he would seeme to be . keepe a good conscience . auoiding the meanes of vain-gl●ry , as seeking to please men , more than god. hypocrisie . seeking commendation by vanities and vices . louing of flatterers . vsuall censuring of others . math. . , . attempting matters aboue their ability and gifts . psalm . . . luk. . ▪ . all which , end in infamy and shame . infamy , arising from our selues , as sinnes , eccl. . both open , and not onely the sinnes themselues , but also all appearances thereof . . thes. . . rom. . . secret. . sam. . . because god will bring them to light . others as oppr●brious speeches and slanders , against which we ought ( especially if we be publ●ke persons ) de●end and maintaine our good na●e . king. . , . the true testimony of our selues , is cō●●●ning good , if it be true , vp●n iust occasion to confesse it , verè & v●recundè , truly and modestly , to gods glory . . cor. . . false , with modesty and humility to deny it . euill , if it be true , we are to confesse it to god. prou. . . . ioh. . . man , when the confession is necessary , in respect of gods glory . iosh. . . iona. . . neighbours good . psal. . our own good . iam. . . false , constantly to deny it . opp. to neglect these meanes of a good name . vsing the meanes of vain-glory. infamy . opp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in denying good things , and speaking more basely and meanly of thy selfe , than thine owne opinion is of thy selfe , and that either to auoid boasting , which is the modest lye : which is not to affirme lesse than is true , but to deny the truth . draw commendation from others , which is a double offence , being both arrogancy . counterfeit modesty . boasting , wherein mē offend , in respect of the obiect , boasting of that which is not good , but rather euill . psal. . . phil. . . gen. . , . good , which they haue not , either not at all . not in that measure which they assume to themselues . math. . , . end , for their owne glory , pro. . . and that ioyned either with the dishonor of god. . cor. . . esa. . . disgrace of others . luk. . . gaine . act. . . opp. to deny that euill which is true . gen. . . affirme that euill of our selues , which is false , to gratifie others . picke thanks . . sam. . . with . sam. . , . the tenth commandement . the negatiue part , forbidding in generall , all euill concupiscence going before the consent of the will , and purpose of the hart . rom. . . ● . . col. . . . pet. . . . pet. . . rom. . . gal. . , . . pet. . . tit. . . ioh. . . particular , the concupiscence of the eyes . euill concupiscence is either originall . actuall . originall concupiscence is originall sinne , which is heere forbidden , as it is referred against the neighbour : it is also called habituall , being the euill inclination and pronenesse of our nature to lust against our neighbour , contrary to the law of god. rom. . , . ● . , . gal. ● . . actuall concupiscences , are ill motions in our mindes and hearts against our neighbour , gen. . . being both foolish . hurtfull . . tim. . . . pet. . . these euill motions are either , euil phantasies and thoughts of the minde . affections and perturbations of the heart . those are euill phantasies and thoughts , which encline or stirre men vp to euill , and are repugnant to charity , . cor. . ● . these are sinnes , and heere forbidden . pro. . . zach. . . deut. . . esa. . . act. . . prou. . . gen. . . ● . . the affirmatiue part , requiring in vs a pure heart towards our neighbour . . tim. . . the purenesse of our heart consisteth in originall righteousnesse , and fect loue of our neighbour . spirituall concupiscence . originall righteousnesse , is both a cleannesse from all vnrighteousnesse , and euill concupiscence against our neighbour . disposition and pronenesse to all the duties of charity . this righteousnesse , as the lord planted it in our nature , so doth he require it in his law ; though wee haue lost it , and cannot fully attaine to it ; and that to this end , that we seeing our vnrighteousnesse , and misery in our selues , might be forced to seeke vnto christ , that both we might bee clothed with his righteousnesse , and also might by his spirit be renewed according to his image , in holinesse and righteousnesse . luk. . , . ephes. . , . spirituall concupiscence containeth the good motions of the spirit . lusting of the spirit against the flesh . euill thoughts , either are cast into mens minds by the diuell , which be called his suggestions . arise from the habituall concupiscence . and both of them whiles we be either sleeping . awaking . the diuell casteth his suggestions into mens mindes , either immediately by himselfe . . chron. . . ioh. . . luk. . , . mediately , vsing others for his instruments . gen. . . iob . . mat. . . the suggestions of satan , though alwayes sinfull in him , yet they are not sinnes vnto vs , vnlesse wee admit them , and giue entertainment to them : for it is not a sin to be tempted , ( for christ also was tempted ) but to yeeld to the tentation . if therefore we admit them , we are defiled by them but if wee presently repell and extinguish them , they infect vs not . euill thoughts arise also from our owne habituall and originall concupiscence . luk. . . mat. . . gen. . . they arise from the habituall concupiscence , it being moued or stirred vp by some obiect , either apprehended by the sence . framed by the phantasie or imagination . represented to the minde , by the remembrance . euill thoughts happen vnto vs , awaking . sleeping , as in dreams . the good motions , are righteous & charitable cogitations concerning our neighbour . affections towards him . the lusting and combate of the spirit , against the flesh . gal. . . whereby we must crucifie the flesh , with the lusts thereof . gal. . . the meanes to attaine to this purenesse of the heart , are , to . walke with god , seeking to approue our hearts to him , who tryeth the hearts . . obserue our hearts , prou. . . that no euil concupiscence doe arise in vs , or enter into vs. if any do arise , or be admitted , that we forthwith extinguish it . senses . that euill concupiscences doe not arise in vs , or ente● into vs , a twofold care is needfull , whiles wee wake , to keepe our mindes occupied about lawfull things , and not suffer them to be idle , or to wander about vanities , or vnlawfull things . when wee are to sleepe , to commend our soules into the hands of god , to bee kept safe from tentations , and pure from concupiscences . we are also to obserue our sences , ( but especially our sight ) by the ministery whereof , the obiects of concupiscence are represented to the mind . gen. . . iosh. . . iob . . psalm . . . to these meanes we are to adde two more the spirituall armour of god , which is mighty to cast downe imaginations , and to subdue euil thoughts . . cor. . . ephes. . feruent & faithfull prayer . mat. . . those that arise from our owne corruption , if they be sudden and momentany , they are the least degree of sinne , but yet sinnes , arising from a corrupt fountaine , and arguing want of charity . as touching dreames , those are culpable , which as they are the fruits of originall concupiscence , so also haue voluntary causes : as , wanton and vncleane dreames , following vpon intemperancy in diet . wanton & vncleane thoughts . malicious dreames , proceeding from hatred of our neighbour , and such like . now follow the affections and perturbations of the minde , going before the purpose of the heart , or consent to practise . t●● degrees of them . and these are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fore-passions , or ( as some speake ) vnformed concupiscences , and acts of sensuality , going before the act of reason , or consent of the will. these be the first motions of concupiscence , whereby the mind is withdrawne . heart is affected with a sudden delight , as it were a bait . iam. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . thes. . . passions , which are of some called , formed concupiscences , and are acts of reason , as being deliberate desires of the heart , & hauing the consent of the will ▪ either to take further delight onely in entertaining the fore-said ill motions , and rouling them in our minds , though we consent not to the practice of them . these , with all the former , are directly and expresly forbidden in this tenth commandement . put them in practice , which are forbidden in the former commandements ; as the murther , adultery , theft , false testimonies of the heart . the sorts . the affections of the heart , are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein is auersation from that which seemeth euill , as anger , feare , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein is a liking or desiring of that which seemeth good , as loue , &c. vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are in this place to referre as branches of this commandement , sudden anger , and the first motions of mislike , hatred , enuie , reioycing at other mens euils , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which more properly is called concupiscence , is distinguished by the obiects , . ioh. . . for it is either of pleasure , which is the lust of the flesh . profit , which is the lust of the eyes . honour , which is the pride of life . the particular concupiscence which by name is forbidden in this commandement , is the concupiscence of the eyes , vnder which , as being the most pernicious , . tim. . , . the lord forbiddeth all sins of the same kind , that is , all euill motions and concupiscences going before the consent of the will , or purpose of the heart . affirm . remedies against the concupiscence of the eyes . . to mortifie selfe-loue . . cor. . . . to pull out the eyes of enuie . . to arme our selues with contentednes . phil. . . this concupiscence is distinguished according to the variety of the obiects , w ch being the persons or goods belonging to other men , wee are not to couet , as our neighbours house . esa. . . field . deut. . . . king. . wife . man-seruant . maid-seruant . cattell , as oxe , or asse . . sam. . . money , apparell , stuffe . act. . . or any thing that is his . in all the commandements , adde to the affirmatiue part , and to all the duties therein required , the duty of vsing the meanes . shewing forth the signes . procuring y ● same in others . negatiue part , and to all the vices therein forbidden , the fault of neglecting the goodmean● . vsing the bad meanes and allurements to euill . shewing forth the signes of euill . being accessary to the faults of others . deo gratias . notes, typically marginal, from the original text notes for div a -e psal. . . ps. . . rom. . . sam. . . pro. . . zeph. . . mat. . . heb. . . . thes. . , . dan. . . rom. . . notes for div a -e the duties of the mi●de . knowledge faith. remembrance . the duties of the mind affi●●ce in god. hope . loue. zeale . rejoycing in god. thankfulnesse . obedience . patience . feare humility . honouring of god. notes for div a -e vprightnes . vnanimity . vniformity inuocation . preaching . notes for div a -e the parts of chastity . a practical exposition of the x. commandements with a resolution of several momentous questions and cases of conscience. durham, james, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing d estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a practical exposition of the x. commandements with a resolution of several momentous questions and cases of conscience. durham, james, - . [ ], p. printed for dorman newman ..., london : . reproduction of original in huntington library. errata: p. [ ] attributed to james durham. cf. nuc pre- . "an alphabetick table of the chief contents of this treatise." p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion a practical exposition of the x. commandements . with a resolution of several momentous questions and cases of conscience . by the learned , laborious , and faithful servant of jesus christ , james durham , late minister of the gospel at glasgow . thy commandements are exceeding broad , psal. . london , printed for dorman newman , at the kings armes in the poultry ; and the ship and anchor at the bridge-foot on southwark-side , . to the right honourable , truly noble , and renowned religious lady , my lady marquess of argile . noblest madam , had it so seemed good to the soveraign holy , and infinite wise god , he might at the first moment of his peoples conversion , have quite expelled all , even the very least remainders of indwelling corruption , and perfectly conformed them to his own image in holiness ; but he hath in the depth of his insearchable wisdom , otherwise disposed for ends best known to himself : concerning which ( whatever may be , even here , our strongly-probable , and , in a good measure quieting conjectures as to some of them ) it will be our wisdom to make a reference for full satisfaction to the day of that great solemn and celebrious general assembly of the first born , wherein all such references shall be called and satisfyingly discussed : and seeing he hath thought it fit that some relicts of sin ( but exanctorated of its ringe and dominion ) should indwell ; and that thereby the spiritual constitution of sojourning saints should be a mixture of grace and corruption ( each of these , notwithstanding , retaining still its own natural irreconcileable antipathy with the other , and lusting against the other ; so that in all their actings , both gracious and sinful , they are still divided ; and neither one , as they were before regenerating grace , nor as they shall be in glory ) its highly congruous and sutable to the same infinit wisdom , that there should be a proportionable and correspondent mixture in the dispensations of his providence towards them while on this side heaven , some more smiling , and some more cross : the flesh and unregenerate part requiring crosses to whip it up , and drive it forward ; and the spirit and regenerate part calling for them also , to keep it awake and on its guard , against the surprising prejudice and hurt it may sustain from the restless ill neighbour , and troublesome companion , a body of death , that cleaveth close to them , as a girdle doth to the loins of a man , by reason of which they have not many hours , let be days , to do well to an end : when their constitution cometh to be purely grace , perfectly defecat and resined from all the dreggy and drossy mixture of indwelling corruption , then will their lot be pure solace and joy , even perfection and perpetuity of joy , without any the least mixture of sorrow or trouble of what ever sort ; but till then ( and blessed eternally be god , it is not long to that , even but a moment ) . trouble and sorrow , less or more , will wait on them who through much tribulation must enter into the kingdom of god : yet on a just reckoning there will be found no real nor well grounded reason of dissatisfaction with this wise disposal of divine providence , since he never afflict ●th , nor are they in heaviness through one or more , or even manifold temptations ; but when there is need , and such need that a few serious reflections will constrain the patient to acknowledge it , and to say , this same particular cross so and so circumstantiated , could not well have been wanted without a greater prejudice ; nay , considering the inseparable connection that god in his eternal and unalterable decree , hath established betwixt the end and all the means that lead to it ; when ever such and such a cross is actually met with , there is ground to think that it is as necessary as the salvation of the christian is ; that cross being appointed as one mean with others , to bring about the purposed end , to wit , the salvation of such a person : which one consideration ( that they are dvpointed thereunto , as the apostle , writing to the thessaolni ●ns , afserteth ) well pondered , would contribute not a l ●ttle to reconcile the most sadly crossed and afflicted children of god , a great deal more to their respective crosses ; and would make them to be taken up and borne more patiently , pleasantly , and chearfully ; and would with-all , make them to look out on them with a less formidable and more amiable aspect than ordinarily they do . and since , in the second place , all their afflictions are afflictions only of this present time , for a season , and but for a moment , not protracted according to desert one minute beyond death , let be eternities length ; since moreover the heaviest loads , and greatest measures of them are but light and moderate afflictions , and his severest correctings of them are in measure with judgment and discretion ; he stayeth his rough wind in the day of his east wind , and doth in great wisdom sute and proportion the tryals , of his people to their strength and standing ; in his faithfulness , not suffering them to be tempted above what they are able , but with the temptation making a way to escape that they may be able to bear it : it s not his manner to put new wine into old bottles , nor to sew a piece of new cloath unto an old garment . he that teacheth the husband-man discretion , about the fit time and season of plowing , tilling sowing , harrowing , and reaping of every kind of seed and grain , according to its nature ; and how to thresh out these several sorts of seed and grain by fit means and instruments , can , being wonderful in counsel , and excellent in working , with infinitely more wisdom , skill , judgment , discretion , and tenderness , pitch the fittest seasons , kinds ▪ measures and durations of his peoples afflictions , according to their several necessities , dispositions , standings , capacities , and abilities . and since withal , our soveraign lord the king , the king of saints , out of the absoluteness of his dominion , and the super-aboundance of his richest grace hath imposed upon every cross that his people meet with , not excepting ( to say so ) vessels of the greatest burden of affliction that sail up and down the sands , as it were , of the troublesome sea of this world , the tole and custom of some spiritual good to be payed to them ▪ allowing , warranting , and commanding them by his commission granted to them under his great seal for that effect , to demand , require , and exact it from every occurring cross and affliction : and if there shall be any demur or delay , let it be seeming den ●al to pay this custom ▪ to wait and search for it , and , with a piece of holy peremptoriness , to persist in the exacting of it , as being most certainly , without a possibility of misgiving , to be got there ; for which the commission ( more and more endeavoured to be really believed and made use of according to the gran ●er's mind ) should be produced ; wherein he hath given the highest security that all things ( having a special look at all their afflictions , as the context , in the confession of most , if not all judicious commentators putteth beyond debate ) shall work together for good to them that love god , and are the called according to his purpose , where he hath , to speak so with reverence to his maiesty condescended some way , to abridge his own soveraignty and absolute dominion , ingaging himself by covenant , that though he may do what he will , yet he shall will to do nothing but what shall be for his peoples good ; so that in all his dispensations towards them , his absolute dominion and his good will shall be commensurable , and of equal extent , the one of them never to be stretched one hairs ▪ breadth beyond the other ; and even in the most dark , involved , intricate , obstruse , and mysterious providences wherein they can read and take up least of his mind ; and wherein he ( seeming to walk either in the greatest absoluteness of his dominion , or in the sharpest severity of his justice ) refuseth to give a particular account of his matters and motions , hath wonde ●fully stooped and condescended to give this general , sweetly-satisfactory account , that they shall work for good , even their spiritual good and profit , the purging of sin , and their further participation of his holiness : o! that all the gradiously sincere lovers of god , and the effectually called according to his purpose , might from the lively faith of this , be perswaded and prevailed with , to set themselves down at the receit of these customs from the many crosses and afflictions that come their way , with a fixed resolution to suffer none of them to pass without paying the custom imposed by the king ; the faithful , diligent , close , and constant following of this imployment would inspeakably inrich , and more than make up all their losses , infinitly beyond what gathering in the customs of the rarest and richest commodities of both the ind ●es could possibly do , were they all ingrossed and monopolized to that most honourable society of the godly ; and would help them to bear out a great spiritual rank and port , sutable to the state of the king , and as it becometh them that are priviledged to be collectors of such customs under him. it is now , noble madam , a long time , not far from towards . years ( what ever was before ) since your ladyship was known by some to be helped , through g ●a ●e , seriously to sit down at the receit of these customs from the cross and afflicting dispensation ● which then occurred to you , whereby ye did observably improve better , and increase your spiritual stock and state , some-way to the admiration of standers-by ; and since that time , for most part of it , you have been in the holy providence of god , tryed with a tract of tribulations , each of them more trying than another ; and some of them such , that i think ( as once the blest author of this treatise on occasion of a sad and surprising stroak , the removal of the desire of his eyes , his gracious and faithful wife , after a whiles silence , with much gravity and great composure of spirit , said , who could perswade me to believe that this is good , if god had not said it : ) if all the world had said and sworn it , they could very hardly , if at all , have perswaded you to believe that they were good : but since god , that cannot lye , hath said it , there is no room left to debate or doubt of it , let be to deny it ; and if your ladyship ( as i hope you have ) hath been all this while gathering up the customs of spiritual good and gain , imposed upon these many , various , and great tribulations , wherewith the lord , no doubt , on a blessed design of singular good to you , hath thought fit to exercise you beyond most persons living , at least of your so noble station and extraction : o! what a va ●t stock and treasure of rich and soul-inriching precious experiences of the good and profit of all these afflictions and tribulations must you needs have lying by you ? what humility and soft-walking , what contrition and tenderness of heart ; what frequency and fervency , what seriousness and spirituality in prayer ? what sitting alone and keeping silence because he hath done it ? what justifying of god , and ascribing righteousness to him in all that he hath done ? what sweet soli-loquies communings with the heart on the bod , self-searchings and examinations ? what delightsome meditations on god , and on his law ? what mortification of lusts , what deadness and denyedness to , and what weanedness from all creature-comforts and delights of the sons of men ? what solicitous securing of the grand interest amid'st these shakings-loose of all other interests ? what coveting of , and complacency in fellowship with god the father , and with his son jesus christ , while your other fellowship is made desolate ? what accounting of all things , so much in account amongst men , to be but loss & dung in comparison of the excellency of the knowledg of jesus christ the lord ? what growing disconformity to the world , by the renewing of your mind ? what transforming into the image of god from glory to glo ●y , as by the spirit of the lord ? what examplary holiness in all manner of conversation ? what postponing of all particular and self-interests to the publick interest of his glory ▪ what waitings and longings for the coming of his kingdom ? what desires and designs faithfully to serve your generation according to his will ; and when that is done , what groanings to be uncloathed and cloathed upon with your house from above ? and what lively longings , with sweet submissions to his will to be dissolved , and to be with jesus christ , which is best of all ? how much in the mean time of a stranger 's & pilgrim's deportment with published practical plain declarations to the world that this is not your country ? but that you are in expectation of one , even a heavenly country , so that god is not ashamed to be called your god ? finally , what practical and experimental knowledge of , and clear insight in , that notable and none-such art of making out of god , and making up in him what is missing amongst the creatures ? a little of whom can go far , inconceivably far , to fill up much empty and voyd room , through the removal of many and most choice creature-comforts ? what possibly loss or want is it that cannot be made up in him ? who is god all-sufficient , and in whom , what-ever is desirable and excellent amongst them all , is to be found in an eminently transcendent , and infinitely more excellent way ; and from whom , as the inexhaustible full fountain , and incomprehensibly vast , immense , shoarless , boundless , and bottomless ocean of all delightful , desirable , imaginable , and possible perfections , the small drops , and little ●ivulets of seeming and painted perfections scattered amongst the creatures , issue forth : o! beautiful and blest fruits of afflictions , yet not brought forth by afflictions of themselves , but by his own grace working together with , and by them ; a part of whose royal and incommunicable prerogative , it is ( not communicate nor given out of his own hand to any dispen●ation , whether of ordinances , or of providences more smiling or more cross , abstractly from his blessing and grace ) to teach to profit . if your ladyship be not thus inriched , and if your stock and revenue be not thus bettered , i take it for granted that it is your burden , and more afflicting to you than all your other afflictions ; and that it is with-all singly aimed at by you , and diligently driven as your greatest design in the world . i could from my own particular certain knowledg and observation , long agoe , and of late ( having had the honour and happiness to be often in your company , and at some of the lowest ebbs of your outward prosperity ) and from the knowledge of others more knowing and observing than i , say more of your rich in comes of gain and advantage , of your improvements , of the countervailings of your dammage , and of the up-makings of all your losses this way , than either my fear of incurring the construction of a flatterer with such as do not know you as i do , will permit ; or your christian modesty , sobriety , and self-denyal will admit ; and to undertake to say all that might truly , and without complementing ( too too ordinary in epistles dedicatory ) be said to this purpose , would be thought by your ladyship as far below you to crave , or expect , as it would be above me sutably to perform . now madam , being fully perswaded that this savoury , sound , solid , soul-searching , and soul-setling treatise , will be acceptable to , and improved by your ladyship , for furtherance of this your spiritual good and advantage , beyond what it will be to , and by most others : i find no need of any long consultation with my self , to whom to address its dedication , you having in my poor esteem on many accounts , the deserved preference of many ( to say no more ) ladys of honour now living ; and since withall i nothing doubt , had the precious , and now perfected author been alive , and minded the publication of it with a dedication to any noble lady , your self would have been the person , of whom , i know , he had a high esteem , having himself , before his death , signified his purpose of dedicating his piece on the canticles to your ladyships noble and much noted sister in law , my lady vice-countess of kenmure . it needs no epistles of commendation to you , who was so thoroughly acquainted with its author ; the reading of it will abundantly commend it self , and as a piece , though posthumous , of his work , commend him in the gates . i shall only now say , which will much indear it to you , and to all the honest-hearted students of holiness , that it is for most part , very practical ( and what is polemick in it ( at that time much called for ) is by a true information of the judgment directly levelled at a sutable practise ) and your ladyship knoweth that the power , yea , the very soul and life of religion lyeth in the due practise of it ; and indeed we know no more in god's account than we do through grace , singly and seriously design and endeavour to practise ; they all , and they only having a good understanding , that do his commandements , and to do , and keep them , being his peoples wisdom and understanding in the sight of the nations who hear of these statutes , and are constrained to say , surely this is a wise and understanding people ; the greatest measure of merely apprehensive and speculative knowledge of the truths and will of god , doth not make truly wise , because not wise to salvation , nor evidenceth the persons that have it to be really happy , the lord not having pronounced them to be such that only know , but who knowing these things do them ; though , alass , many not at all , or but very little considering this , seek to know only , or mainly , that they themselves may know , or that they may make it known to others that they do know ( a notable disappointment of the end of all sound scripture-theologie , which is as to the whole , and every part , head , and article thereof , practise , and not mere speculation ) the great soul-ruining practical error of many professors of this knowing age upon the one hand ; as there is another error in practise , lamentably incident to not a few well-meaning souls , on the other hand , whereby desiring and delighting only to hear , read , and know what speaks to their present case and spiritual exercise , or immediatly presseth somewhat in practise , they much weary of , and listen but little to what serveth for more full and clear information of their judgments in the litteral meaning of the scriptures , in the doctrinal part of religion , and in what may increase , better , and advance their knowledge in the principles thereof , till they be sound in the faith , established in the present truth , and have their loins girt about with it ; whereby it comes to pass , that although some such may , through grace , have chosen the better part which will not be taken from them ; yet they are no ● only through their ignorance filled with many confusions , and with perplexing , and almost inextricable fears and doubts about their own spiritual state and condition , but are also eminently exposed to the dreadful hazard of being catched and carryed away as a ready prey , by every error and sect master , plausibly pretending but any the least respect to the practise and power of godliness , which hath been very prejudicial to the church of god in all ages , and most observable in this , as there is much ground to fear it may yet further be , if we be tryed with warm and sutable tentations . happy therefore , yea , thrice happy they , who are by the skill and conduct of him that is given to be a leader and pilot to his people , helped ●o stemm the port , and to steer a streight and steddy course betwixt the shelves and rocks of these extreams , on the right and left hand , on which thousands have split and made shipwrack ; and to make it their business as to seek diligently after knowledge of the truths of religion ; to cry and lift up their voyce for it as for silver and for hid treasure ; and to run to & fro thorow the use of all divinely appointed means that knowledge may be increased ; so , vigorously to drive it as their design , to practise all they know , and to have their practise foot-side with , and marching up , the full length of their knowledge and profession . that your ladyship may more and more ( as you , through grace , already in great a measure do ) thus stemm the port , fetching some more wind to fill your sails from god's blessing on this judgment-instructing and affection-moving practical treatise , till you arrive with a plerophory of faith with up-sails top and top-gallant , at that peaceful port and heavenly harbour of rest , prepared for the people of god , is the serious desire of noble madam , your ladyships much obliged , and devoted servant for christs sake . to the christian reader . the subject matter of this treatise must wit ●●●t all controversie be passing excellent , it being not only a portion of divinely-inspired scripture , but such a portion of it as is the moral law ; the most straight , ●●fallible , perf ●ct , and perpetually-binding rule of life and manners , that short summary and abridgment of all calle ●-for duties and forbidden sins ( whatever socinians ( with whom anabaptists and arminian-remonstrants on the matter joyn hands ( on a wo ●ful design to transform the gospel into a new law or covenant of works , that thereby in place of the righteousness of faith , a righteousness of works may be established , by their alledged supplements and amendments of , and additaments to it , to be made in the new testament ; and papists by their v ●inly boasted-of works of super-erogation and counsels of perfection , whereby they would have the law out-done by doing more than it requireth , audaciou ●ly averr to the contrary ) ; even these ten-words ( afterward contracted by the lord christ into two words or commandments ) immediatly pronounced by god himself , and twice written with his own singer on tables of stone , comprising a great many various matters and purposes ; so that it may without any the least hesitation or hyperbole be asserted , there was never so much matter and marrow , with so much admirably-holy , cunning , compended , couched , and conveyed in so few words , by the most laconick concise , sententious and singularly significant spok ●sman in the world : and no wonder , since it is he that gave men tongues , and taught them to speak , that speaketh here , who hath infinitly beyond the most expert of them , ( being all but battologists and bablers , beside him ) the art of speaking much , marvellously much in few words ; and would even in this ●ave us according to our measure humbly to imitate him : and no doubt it is one of the many moe , and more grosse evidences of the d ●cl ●nsion of this generation from the ancient , lovely , and laudable simplicity , that many men forgetting that god ●● first appointed words to be the external signs of the ●●●●rnal ●concep ●●●●s of their minds , and foolishly fancing that because they love and admire to hear themselves talk , others do or are ob ●●ged to do so ; affect to multiply words , if not without knowl ●dg , yet without necessity , and with vast disproportion to the matter ; and whereas a few of their words rightly disposed , might sufficien ●ly serve to bring us to the very outmost border and boundary of their conceptions , and also to make suitable impressions of them ( all the end of words ) yet ere we can come that length , we must needs wear away our time , and weary our s ●lves in wandring through the wast wilderness of the unn ●c ●ssary and superfluous remainder of them : and this doth usher in , or rather is ushered in , by an other piece of neighbour - vanity , whereby men wearing of wonted and long-worn words , though sufficiently significant , grow fond upon novel , new-coyn'd and never before heard of ones , stretching their wit ( if superfluity of words , though both new and neat , be worthy to be placed amongst the productions of wit ; for thereby we are made never a whit the wiser , nor more knowing ) and putting their invention on the tenters to find out ( no new matter but ) new words , whereby often old , plain and obvious matters are intricated and obscured , at least to more ordinary readers and hearers , a notable perversion of the end of words , for which the institut ●r of them will call to an account ; neither are they satisfied with such curiosity in coarser and more comm ●n matters ; but this alien and forraign , yea even romantick and wanton stile of language is introduced into , and male-partly obtruded upon theologicks and most sublimely spiritual purposes , whether discou ●sed by vive voyce , or committed to writing ; ( which ought i grant to be spoke as becometh the oracles of god , with a grave appositness of phrase , keeping some proportion with the majesty of the matter , that they may not be exposed to contempt by any unbecoming incongruity or baseness ) by which it cometh to pass to the inspeakable prejudice and obstruction of edification , that many in their niceness , nauseating the form of simple and sound words , are ready to hiss and how ● off the theater of the church the most precious and profitable points of truth , though abundantly beautiful , majestick and powerful in their own native spiritual simplicity , as un ●it to act their part , and as being but dull and blunt things , if not altogether unworthy to be owned and received as truths ; if they appear not , whether in the pulpit or press , cloathed with this strange and g ●udic attire , with this comaedians coat dressed up with the feathers of arrogant humane eloque ●ce , and be-aa ●b ●d with this rethorick and affectedly-belaboured elegancy of speech ( which our truly , manly , and magnanimous christian ▪ author did undervalew : and no great wonder , since even the heathen moral philosopher seneca did look at it as scarce worthy of a man ; for writing to his lucillius , he willeth him in stead of being busied about words , to cause himself have a feeling of the substance ▪ thereof in his heart ; and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things ; comparing such to diverse young me ● w ●ll trimmed and frizled , who seem as they were newly com ●●●●t of a box ; from which kind of men nothing firm nor generous is to be expected . and further affirmeth that a vertu ●●● man speaketh more remisly , ●ut more securely , and whatever he sa ●t ● hath more con ●idence in it th ●n curiosity ; that speech being the image of the mind , if a man disguise and polish it too curiously , it is a token that the speaker is an hypocrit and little worth : and that it is no manly ornament to speak affectedly ) nay , this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words , or word-wisdom monopolizing men of this age , that if the great apostle paul who spoke wisdom ( though not of this sort , nor of this world ) amongst them that were perfect , and did upon design , not from any defect , decline all wisdom of words , all in ●icing words of mens wisdom and excellency of speech , that the cross of christ might not be made of none effect , and that the faith of his hearers might not stand in the wisdom of men but in the power of god , and who loved to spea ● in the demonstration of the spirit and of power , wherein the kingdom of god consisteth and not in words : if that great apostle were now preaching , he would probably be looked at by such wordy and wise heads ▪ as but a we ●k man , and of rude and contemp ●ible speech , ( as he was by the big-talking doctors of the church of corinth ● ) if not a mere babler , as he was by the philosophers and orators at athens . the subject matter i say of this treatise must needs be ●ost excellent , being the spiritual , holy , just and good law ; the royal law , binding us to the obedience of god our king ; the law which jesus christ came not to destroy but to ful ●il , whereof he is the end for righteousness to every one that believeth ; which doth as a school-master lead to him ( by discovering the holy nature and will of god , and mens duty to walk conformly to it , by convincing of the most sinful pollution of our nature , heart , and life , of universal disconformity to it , and innumerable transgressions of it , of the obligation to the wrath and curse of god because of the s ●me , of utter inability to keep it and to help our selves out of this sinful and wrathful estate ; by humbling under the conviction and sense of both , by putting-on to the renunciation of self-righteousness or righteousness according to this law ; and finally by convincing of the absolute and indispensable necessity of an other righteousness , and so of this imputed righteousness ) ; the law that is so very necessary to all men in common , and to every regenerate and unregenerate man in particular ; from which , ere one jote or title can pass unfulfilled , heaven and earth must pass ; and which the prince of pastors , infinitely skilful to pitch pertinent subjects of preaching , amongst many others made choice of , to be a main subject of that solemn sermon of his on the mount ; wherein he did not , as many would have expected , soar alost in abstruse contemplations , but graciously stooped and condescended to our capacity for catching of us , by a plain familiar and practical exposition of the commands ( as indeed religion lyeth not in high-flown notions and curious speculations , nor in great swellings of words , but in the single and sedulous practise of these things that are generally looked on as more low and common , as the great art of preaching lyeth in the powerful pressing thereof ) insinuating of how much moment the right understanding of them is , and how much religion lyeth in the serious study of suitable obedience thereto , not in order to justification , but for glorifying god , who justifieth freely by his grace through the redemption that is in jesus ; without which obedience or holiness no man shall see the lord. and if the treatise bear but any tolerable proportion to such a text and theam , it cannot but have its own excellency ; and , that thou maist be induced to think it doth , i shall need only to tell thee that it is ( though , alass , poschumous and for any thing i know never by him inten ●ed for the press ▪ otherwise it had been much more full , for he is much shorter on the commands of the second table , then on these of the first , touching only on some chief heads , not judging it sit belike at that time and in that exercise , to wit , sabbath-day-morning-lectures before sermon , to dwell long on that subject ( which a particular prosecution would have necessitated him to ) especially since he was at that same time to the same auditory preaching ●abbath-afternoo ● 〈◊〉 the third chapter of the epistle to the colossians , a subject much of the 〈◊〉 na ●ure , but what he saith is material and excellent ) great mr. l ●●hams ; who had some excellency peculiar to himself in 〈◊〉 s ●●k ● or writ ; as appeareth by his singular and some way-s ●r ●ph ●k 〈◊〉 on the revelation , wherein with aquiline-sharp-s ●gh ●●d ●●s ● f ●om the ●●p of the high mountain of fellowship with god , h ●●ath d ●●ply p ●y ●d into , and struck up a great light in several myster ●●● 〈◊〉 ●uch hid even from many wise and sagacious men before ; and by his most sweet and savoury , yet most solid exposition of the song of solomon , smelling strong of more than ordinary acquaintance with , and experience of those several influxes of the love of jesus christ upon the soul , and effluxes of its love ( the fruit and eff ●ct of his ) towards him , wherewith that delightful discourse is richly as it were imbroydered ; the greatest realities ( though indeed sublime spiritualities ) most plainly asserted by god , and most powerfully experienced by the godly ( whose souls are more livelily affected with them , than their very external senses are by the rarest and most remarkable objects ; and no wonder since every thing the more spiritual it is , hath in it the greater reality , and worketh the more strongly and effica ●iously ) however of late , by an unparallelledly-bold black-mouthed blasphemous scribler n ●fariously nick-named , fine romances of the secret amours betwixt the lord christ and the believing soul , told by the non-conformists-preachers . what ? are these and the like , let him kiss me with the kisses of his mouth , for his love is better than wine ; thy name is as an oyntment pour ●d forth , therefore the virgins love thee ; we will remember thy love more than wine , the upright love thee ; behold thou art fair my beloved , yea pleasant , also our bed is green . a bundle of myr ●h is my beloved unto me , he shall lye all night betwixt my breasts . — i sat down under his shadow with great delight , and his fruit was sw ●●t to my taste ; he brought me to the banqueting-house , and his b ●●●●r over me was love : stay me with flagons , comfort me with 〈◊〉 , for i am sick of love ; his left hand is under my head , and his right hand doth imbrace me ; my beloved is mine , and i am his ; i am my beloveds , and his desire is towards me ; i found him whom my soul loved , i held him and would not let him go ; set me as a seal upon thy heart , and as a seal on thine arm ; love is strong as death — many waters cannot quench love , neither can the ●●oods drown it ; i charge you o daughters of jerusalem , if ye find my beloved , that ye tell him , i am sick of love . come my beloved , let us go up early to the vine-yards , let us see if the vines flourish — there will i g ●ve the my loves ; make hast my beloved , and be thou like to a roe , or to a young heart on the mountains of spices . how fair and how pleasant art thou , o love for delights ! o my dove — let me see thy countenance , let me hear thy voice , for sweet is thy voice , and thy countenance is comely , thou hast ravished my heart my sister my spouse with one of thine eyes , with one chain of thy neck ; turn away thine eyes from me , for they have overcome me . — he that loveth me shall be loved of my father , and i will love him and manifest my self to him . if any man love me he will keep my words , and my father will love him , and we will come unto him and make our abode with him : as the father hath loved me , so have i loved you , continue ye in my love : if ye keep my commandements , ye shall abide in my love , even as i have kept my fathers commandements and abide in his love . the love of christ constraineth us : we love him because he first loved us ; the love of god is shed abroad in our hearts by the holy ghost given unto us : whom having not seen ye love , and whom though now ye see him not , yet believing ye rejoyce with joy unspakable and full of glory . — that ye may with all saints be able to comprehend what is the breadth , and length , and depth , and heighth , a ●d to know the love of christ that passeth knowledge . are these , i say , romances ? are these fancies , fictions , and forgeries ? are these fables cunningly devised and told by the non-conformists-preachers ? did the apostle thunder the great anathema maranatha , against men for their not having a meer romantick and fancied love to the lord jesus ? ( the execution of which dreadful doom will be a solid proof of its reality , and a sad reproof for denying it to be so ) . dare the most proud , petulant , perverse , and prodigiously-profane prater , pretending but to the name of a christian , say it ? if these most real love communications and intercourses betwixt the lord christ and the believing soul , be but romances ; then the whole bible ( whereof these make so considerable and so comfortable a part ) may be reckoned a romance ( which be like this romantick divine will not so much demurr making small account thereof , a ●dacious ●y alleadging the english bible to be a book in some places erroneous , in some scarce sense and of dangerous consequences ; loath would he be to deal so by grand cyrus , cleapatra , and his other darling romances ; ) if there be no real but romantick and fained love betwixt christ and the christian , then no real christianity , no real christ ( whom this new doctor dreadfully debas ●th under the poorly palliated pretext of exalting him , affirming , that his unparalleled civility , and the obligingness of his deportment , seems to be almost as high an evidence of the truth and divinity of his doctrine , as his unparalleled miracles were , otherwise he would be a base and prof ●igat impostor ; what would this young divine ( for old divines , and even great calvin by name , amongst the rest , he despiseth as a company of silly systematicks ) have said and thought of the divinity of the person and doctrine of blessed jesus , if when on earth he had more frequently ( as he might and probably would have done under the same circumstances ) spoke and dealt so roughly and roundly as he did when he called herod a fox , and scourged the ●uyers and sellers out of the temple , and had seemed to be as uncivil and of as little obliging a deportment as his harbinger , john baptist ; he would be like have doubted of his divinity , and deemed him but a base impostor , if not peremptorily pronounced that he had a devil ; ) no real redemption , no real redeemer ; no real misery , no real mercy ; no real heaven , no real hell ( but ah ! the real acting of its story will easily and quickly refute this romantick conception of it ) . and in fine , no real god : all is but one intire fine romance fable and sigment ; the lord against whom this mouth is opened thus wickedly-wide , and is by an other rabshakeh ra ●●ed on at such a rate of rage ; rebuke the spirit which prompteth to the venting this damnable and diabolick , nay hyperdiabolick-doctrine ( for devils believe that there is one god , and tremble , and that jesus christ is the son of god , whom even in his state of humiliation they acknowledged to be so , and , from the dread of him , deprecated his tormenting them before the time ; but this desperado would on the matter drive us into a disbelief of both , and yet droll us out of all dread of being tormented on that or any other account either before the time or at it , ) because of which its teacher ( of 〈◊〉 better taught ( if he would humble himself to receive instruct ●on ) , by famous doctor owen , by acu ●e master marvel , and by the grave author of the fulfilling of the scriptures , in his second part ) deeply deserves not only to be cast out of the protestant churches , but to be hissed and chased out of the christian world. and as appears finally , by that divinely politick and profoundly wise treatise of scandal , in general , and of scandalous divisions , in particular : which both preachers and professors of the gospel , should read , and read again , in these sad times ; wherein ( alas ● ! ) there is so much offence given , and so great a readiness to take offence . of none of which treatises , nor of any other so brief a treatise on the commands , this piece will , i humbly suppos ● be found to fall much if any thing at all , short ; wherein the light of the glory of the lord , in the face of jesus christ , that shined in upon the heart of his servant , hath so brightly and radiantly darted forth it's beams , that he hath clearly shewed us the . abominations of our hearts ; and by digging , hath discovered great abominations , and greater , and yet , greater than these . he that searcheth jersualem with candles , hath by putting the candle of the true meaning , of the law of the lord into his hand , made him go down and search into the very inward parts of the belly , and bowels , of the corruption of our nature , and to ransack the most retired corners of the closse cabinet of the deep deceitfulness , and desperate wickedness , that is lodged and locked up in our hearts : he hath given to him as it were , the end of the clew of search , whereby he hath followed and found us out , in those many turnings , and traversings , windings and wandrings , of the labyrinth of this great mystery of iniquity , that worketh in us . he hath therein also , marvellously helped him with exquisite skill , as it were anatomically to dissect , even to some of the very smallest capillar veins ; a great part of the vast body , of the many and various duties succinctly summed up in these ten words , of this holy law : a transumpt and dowble whereof , was as vively written , and deeply ingraven upon the fleshly tables of the author's heart , and on the whole of his visible deportment , as readily hath been on many of the sinful sons of adam . not to detain thee long ; let me for provoking , and perswading , to consider what the blest author , being now dead , yet speaketh in this choyse treatise ( and more especially to the inhabitants of glasgow , now the second time ) only say , that amongst many other distempers of this declined and degenered generation , there is a great itching after some new and more notional , and a loathing of old and more solid and substantial things in religion ; whereof this is a demonstration , that though there be very few subjects more necessary and useful than what is treated of here , yet there is almost none more generally slighted , as being a very common and ordinary subject , and but the ten commands sitter to be read and gote by roat by children , or at best to be studied by rude and ignorant beginners , by apprentices and christians of the lowest form in christ's school , then by professors of greater knowledge and longer standing , who suppose themselves , and are it may be supposed by others , to have passed their apprentiship , to be grown deacons in the trade of religion , and to have commenced masters of a ●t therein ; who someway disdain and account it below them to stay a while and talk with moses at the foot of mount-sinai , as if they could per saltum , or by one falcon-slight come at the top of mount-sion , and there converse with and make use of jesus christ ; whence it cometh to pass that not a f ●w are lamentably ignorant of the very letter of the law , and many more but little insighted in the spiritual meaning thereof ; which ignorance is waited with many un ●peakable great prejudices ( that are to be considered with respect to the various states of men , as regenerate or unregenerate , and ●o the several degrees of their ignorance ) . it very much incapacitateth for self-searching and ●xamination , a considerable piece , yean sort of spring of the exercise of godliness ; how i pray , can a person to any purpose search and try his heart and ways , being alto ●ether or in ●n great measure ignorant of the rule according to which the search ought to be accomplished ? . it keepeth men much inacquainted with , and great strangers to the knowledge of themselves , of their state , frame and walk , so that they can seldome or never be in case to make a knowing distinct and feeling repres ●ntation of the posture of their spiritual affairs to god. . it is the mother and nurse not of any true devotion ( as papists ignorantly or impiously aver ● ) but of much carnal security an ● false peace ; the uninformed or ill-informed conscience of the si ●ner being misconced from and sadly secured against the most just and best grounded challenges ; being often ignorant when sin is committed , and when duty is omitted or unduly performed ; every sin being a transgression of this law , and every duty a piece of conformity to it ; how can a man ignorant altogether , or in a great part , of the just extent and spiritual meaning thereof , be as he ought , challenged and ac ●used by his own conscience either for the commission of the one , or for the ommission or mis-performance of the other ? . it notably obstructeth the exercise of humiliation , repentance and self loathing ; for how can the breaches of this law in ommissions and commissions , be distinctly and particularly repented of and mourned for , when they are not so much as known to be breaches of the law in general , let be of what particular command thereof ? and though they were some way confusedly known to be breaches of it in general , if there be not a distinct knowledge of the command that is broken , the conviction will not readily be so quick , nor the sorrow so pricking ; we have need for our humbling to be bound with the convincing and undeniable evidence of our being guilty of the breach of such and such a command in particular , that we may not get it shifted nor shaken off . . it manifestly standeth in the way of serious and effectual indeavours in the strength of grace to amend what is a ●●ss , and speedily without delay to turn our feet unto his commandements ; there being no ground to expect that men will in good earn ●st think of righting wrongs , whereof they are ignorant , or not so throughly perswaded . . it hath a mighty tendency to the cherishing of spiritual pride , and that good opinion and conceit of mens own righteousness , which is as natural to us , at it is for sparks of fire to flye upwards ; and when men know not often when they sin , nor how much they sin , they will be the more easily induced to think they are not so great sinners , nor have so much reason as is talked of , to be so very far and altogether out of conceit with themselves ; and what may here be the death-ill of a natural unrenewed man , may be the dangerous distemper of a child of god . ( which as the grand prejudice doth natively and necessarily result from all the six preceeding prejudices thereof , and maketh it appear to be exceedingly and out of measure prejudicial ) it keepeth much from the through conviction and kindly sense of the absolute and indispensable necessity , great us ●fulness and steadableness and matchless-worth of precious jesus christ the saviour , and of his imputed righteousness ; from having daily recourse to him , and making use of him as made of god unto his people both righteousness and sanctification ; from lying constantly a bleaching as it were , at the fountain opened to the house of david , and to the inhabitants of jerusalem for sin and for uncleanness ; from soul edifying-refreshing and someway transporting admiration at the absolute perfection of his righteousness , that can cover and make as if they had never been , so very many and various violations of the holy law of god ; from new and fresh convictions on all occasions of the unspeakable obligation the people of god lye under , to him who hath perfectly fulfilled this law , and in their stead taken on him our blessed self the curse thereof ; from excitem ●ts and provocations to thank fulness , and from expressing the same in a greater care and sollicitude to conform thereto as the rule of obedience ; and finally from suitable longings and pantings of soul to be according to his gracious undertaking in the covenant of redemption , put in case to do his will perfectly in our own persons and never any more to transgress this his law , and to be brought under the full accomplishment of these exceeding great and precious promises , he shall redeem israel from all his iniquities ; and his servants shall serve him . o! that we could by what is said perswade all to a more diligent and acurate study of the law of god , and to the reading and ruminating upon this solid and soul-searching tractate ; and prevail with several persons ( which in reason and conscie ●ce might be presumed would not be so very hard a business to bring to pass , with men and women professing themselves to be christians , nay to have immortal souls that are to be eternally and una ●terably either happy or miserable ) to take but as much time to the reading , perusing and pondering of it and other such pieces , as is taken to the reading of amorous books and romances ; to idle visits , and to vain and empty complements ; to over-costly , curious , vain , and conceaty dressing , and decking , of the body , and setting of the hair now after one mode , now after another ( wherein ( as in other vanities ) many men somwhat unmanning themselves , do now contend with women , parily by their unnaturally nourished long h ●ir , and horrid bushes ●f vanity , ( as master bolton calls them ) and partly by their variously , and strangly metamorphosing modes and colours of periwicks ) which made tertullian in the th . chapter of his book de cultu mul. to expostulat with the women of his time after this manner ; what doth this cumbersome dressing of the head contribute to your health ? why will ye not suffer your hair to be at rest and lye quiet ? which is somtimes tyed up , somtimes relaxed and m ●de to hang down , somtimes frizled and curled , somtimes ty'd close and prest down ; somtimes put under a strict restraint ( of plaits , knots , and otherways ) ; and somtimes suffered to escape and slide out from that restraint , and to flitter and fly at random : and ye assix moreover to your heads i know not what enormities of hair sewed and woven now this way , now that way ; if you be not ashamed of the enormities , be ashamed at le ●●t of the defilement , least ye be found to adorn and cloath a holy and christian head with the spoil and pill ●ge of the hair of an others head that is a filthy person , or it may be of a notorious offender and condemned to hell. what would he have said of some women among us , who being displeased not only with their own , but with all colours of hair that god hath made to grow on the heads of reasonable creatures abominably aff ●ct to affix to their fore-heads the hair of beasts . ( high extravagancies of this age almost in all ranks of persons , and never at a greater hight then since god began to contend with us , and to call us to lay aside our ornaments , that he might know what to do unto us ; many alass take more time in these days to busk and dress , and to look in a glass for that end in one week than they do in a year , yea it may be in many years , to look into this glass of the law of the lord to discover the many spots and blemishes wherewith their souls are pitifully deformed , or into such treatises as this , whereby the dust of misapprehensions of the meaning of the law is wiped off , and it made easily and at first view to give a just representation of what manner of persons we are ) ; to drinking , drunk , and healthing , or drinking and pledging healths , prohibited and much condemned in the ancient church particularly by basil , and augustine , on this very ground , that they were the invention of the devil , and the observations or reliques of infidels and pagans ; to ripling and four-hoursing , a consciense-wasting and soul-weakning practise , though with too many ( and with not a few from whom better things might be expected ) but little stuck at ; to carding and dyeing , which dice-playing hath been condemned by many fathers by several councils , by some imperial statutes , by almost all protestant and by many popish divines , yea some councils have appointed dice-players to be excommunicated ; to singing and playing of light and wanton songs and to lascivious dancing , much also cry ●d out against and condemned by councils , fathers and many divines , and at great length most vehomently by the waldenses and albigences , who account it no great singe of a womans honesty that she is a skilful and great dancer : the remark likewise that the writer of magica de spectris lib. . hist . pag. . hath of this prophane promiscuous dancing which the wantons of this age so much practise , praise and pride themselves in , is very remarkable , that there was hardly any meeting betwixt the devil and witches , wherein there was not dancing ; such complacency hath that unclean spirit in this exercise ; and to bring spectators of prophane interludes and stage-plays , which ( as the eminenly learned and pious doctor usher late archbishop of armagh affirmeth ) offend against many branches of the th . command together , in the abuse of apparel , tongue , eyes , countenance , gestures , and almost all parts of the body ; therefore ( saith the great man ) they that go to see such sights and hear such words ( what would he have said of the penners or composers of such plays and of actors in them ? whom the ancient church appointed to be excommunicated , and on several of both which remarkable judgments have lighted ( whereof one may speak for many , affirmed by ludovicus vives in his notes one augustine de civit dei lib. cap. . from persons of good credit , that a certain man who having in a stage-play in one of the cities of brabant acted the devils part , and going home dancing to his house , and in that habit accompaning with his wife , and saying he would beget a devil on her , had a child brought forth to him that danced so soon as ever it was born , being shaped as men use to paint the devil , ) of builders and doters of houses for them , called by the fathers and doctors of the church , the devils temples , chappels , shops and schools ; as the plays are called by them , the devils spectacles , lectures , sacrifices , recreations , &c. and the players , the devils chiefest factors ; of such as have them in their own dwelling-houses ( as some now have ) which they give away in a manner to be synagogues to the devil to keep his conventicles in ; and of such as contribute whither to the actors for their incouragement to follow that leud way of living , or for liberty to look on ? which augustine vincentius and others call a hainous sin and an offering or sacrificing to the devil , the first inventer of them ) shew their neglect of christian duty and carelesness in sinning , whereas they willingly commit themselves to the snare of the devil : which hath been often sadly exemplified , particularly in these two christian women spoken of by tertullian in his book de spectaculis cap. . to the truth of which , he saith god is witness . the one whereof , was at her returning home from a stage-play , immediately possessed with a devil ; who being by exercism expostulaed with , how he durst thus assult , and enter into a believing woman ? answered boldly , that he had done it most justly : for , said he , in meo eam inveni , i found her in my own temple , or in my own ground , or in my own dominion , or jurisdiction ; and as if he had said , about my own work and business . the other who the same night , after hearing a tragaedian , had a linning-sheet presented to her , in her sleep ; the actor in the play being also named , with a sharp obraiding of her , for ' this deed of hers ; and lived not above five days after . and in alipius , a dear friend , and convert of augustines ; who ( as that father narrats , in the . book of his confession , cap. . ) being importuned one day by some of his friends , and fellow - students , meet him on the way , to go along with them to see a sword-play , earnestly at first withstood them ; and being at last drawn a long with them , he resolved to be absent , while he was present , and to shut his eyes all the while he was there : and accordingly did , when he took his place : but when a great shout was made , occasioned by some accident in the play ▪ he opened his eyes ; yet with a resolution to contemn the sight , whatever it should be : but forth-with he was smitten with a grievous vvound in his soul , and was not now the same man , that he came thither : but a true companion of them , that brought him ; he beheld , he shouted , he grew out-ragious , and brought away madness with him ; whereby he was excited to return thither again , drawing others along with him , and even out-stripping these , by whom he was first drawn away : yet after this length of profannity , he was mercifully recovered , but not till along time after . ( persons that are once mislead by stage-plays , though civil or religious , being seldom speedily reclaimed from them . ) this was also examplified , in that late english gentle-woman of good-rank ▪ who spending much of her pretious time , in attendance on stage-plays ; and falling at last into a dangerous sickness , whereof she dyed , anno . friends i ● her extremity , sent for a minister to prepare her for death ; who beginning to instruct and exhort her to repent and call on god for mercy , she made him no reply at all ; but cryed out hieronimo , hieronimo ; o let me see hieronimo acted ! and so calling for a play , instead of calling on god for mercy , closed her dying eyes , and had a fearful end , answerable to her miserable life . and in these sevearl persons , who were distracted with th visible apparition of the devil on the stage , at the bell-savage-play-house , in queen elizabeth's dayes , while they were there beholdidg the history of faustus , prophanly acted : to which might be added many other lamentable examples and warnings , of such , who by little and little , have made desection from the faith , being allured hereto by the dangerous custome , of beholding such plays , wherein ( tertullian saith ) they communicate with the devil . will any man or woman , dare to appear before the dreadful tribunal of god , to maintain and make out the warrantableness of allowing more t ●me to these and such other practises , ( several of which , are excellently discoursed by the author , in the following tractat ; and most of them with their respective authorities , by master prinn , in his histrio - mastrix , ) then to reading of this and other such treatises ? if any will , they must answer it : i mind not through grace , to take part with them , i ● so bold and desperate an adventure . now christian reader , without further prefacing , to bring thee in upon the treasure of the treatise it self : if thou wilt read it seriously , and consider it suitably ; i think i may humbly in the name of the lord , bid thee a defyance , to come away from it , without a bosom-full of convictions , of much guilt ; and without crying out with the lepper , under the law , unclean , unclean : with job , behold i am vile : with david , looking stedfastly on the glasse of this law , brightly shined on , by gods light , and ref ●ecting a most clear discovery , of innumerable transgressions of it , as so many attoms , in a clear sun-shine : who can understand his errours ? cleanse thou me from secret faults : with the prophet isaiah , vve are all as one unclean thing , ( as uncleanness it self , in the abstract , most vnclean , ) and all our righteousness are as filthy raggs : with the apostle james , in many things we offend all : and finally with the apostle paul. vve know that the law is spiritual , but i am carnal , and sold under sin — o vvretched man that i am , who shall deliver me from the body of this death ? that thou mayst also with the same apostle , bein ●ase , to say and sing , to the commendation of his grace , i thank god through jesus christ our lord , is the cordial desire of thy servant in the gospel for christs sake . postscript . christian and candid reader , thou seest that in this epistle , which for the most part of it was written above two years ago , i have spoken a word of stage-playes , prophane interludes , comedies , &c. at that time , and several years before , much in use amongst us ; whereto i would now add a few words more , and deduce a little their infamous , idolatrous , devilish , and damnable pedigree and original , and give thee a brief account of the judgment of the ancient christian church about them ; that the actors in them , with the patrons and haunters of them , may with the greater dissatisfaction reflect on their own by-past unsutable and disconform practise , and that all others may for ever hereafter learn to fear , and to do no more so unchristianly : to which i am the rather induced , that the worthy author of this treatise hath only in passing made mention of them as a breach of the seventh command , they being then utterly in disswe ●tude with us , and it having not so much as once entered into his thoughts , that after so bright and glorious a sun-shine of gospel-light , the generation would ever , let be so quickly , have so far degenerated , as to suffer themselves to be tempted to have any fellowship with such unfruitful works of darkness : i say then , that stage-playes , in their several sorts , were prohibited , reprobated , and condemned , and the actors in them appointed to be excommunicated by the canons of several more particular , and of some general councels ( which canons i forbear for brevities sake , to ●et down at length ) as namely by the fifth canon of the first councel at arl ●s in france , ann. . in the time of constanstine the great ; by the twentieth canon of the second councel held there , ann. . or more probable , as fr. longus a coriolano reckoneth in his sum of all the councels ; by the fifty seventh , sixty second , and sixty seventh canons of the eliberine councel in spain , ann. ● ; by the eleventh and thirty fifth canons of the third ( to wit , from constantine's time as spondanus reckoneth ) councel of carthage , an. . the very same with the thirteenth and thirty fifth canons of the councel of hippo in africk , held ann. . as longus a corialono sheweth ; who sets down the sum of the canons framed at hippo at the close of the canons made in this third councel of carthage ; by the twelth canon of the african councel held ann. ▪ whe ●● augustine was present ; the canons of both which councels suppose persons to have been excommunicated on this account , and provide for their reconciliation to the church , in case of repentance and turning from these practises to the lord ; and by the fifty first and sixty second canons of the sixth general councel ( called by some the fifth ) held a ● const ●ntinople , ann. . the canons w ●●●eof we ●e ●on ●w ●d in that counc ●l held at constantinople , ann. . which is called qui ●isex ●um ; these two canons are very express and ●●eremptory in this thing . and can any christians warrantably , and without sin , recreate themselves with beholding such playes , the actors wher ●in deserve to be excommunicated ? what ? is there no bet ●er , no more innoc ●n ● and inoffensive way ? or is this th ● only or the ●est way to recreate men ; to refine , sharpen , and polish their wits ; to pers ●ade and prevail with them to ha ●● and flee vic ● , and to love and follow vertue ; to acquaint ●●●em from history with , to impress on them the remembrance and to ex ●ite them to the imi ●●tion of ▪ the noble and truly ●●itable actions of illus ●●●on ●●●e ●oes , and other great men ; to breed them to a sutable confidence ; to make them eloquene and fine spokes-men ; and to help them to a becoming gest in all actions , places , and societies ? the grave seers , and great lights of the church , did never see any such thing in them ; but on the contrary , have with common suffrage judged them to be the most effectual and compendious way to make men soft , dissolute , and sensual ; nay , even in a manner quite to emasculate , if not to brutifie them ; and have without any discord declared , that the lightness , lasciviousness , and leudness that in these playes were touched under , and covered over with such shreds and pieces of learning , history , eloquence , invention , wit , and art , were thereby only made the more dangerous ; and that satan shewed his pernicious and pestilent policy not a little in thus tincturing , sugaring , and guilding these poysonable pills , that they might go the better down , diffuse themselves the less sensibly , and operate the more strongly . and however some empty and effeminate , vain and vicious , roman emperours reduced such playes , yet some of the gravest and soberest , manliest and bravest , even heatlien emperors , did oppose and exterminate them ( so that guevara noteth it to have been one of the tokens and characteristicks to know a vertuous or vicious prince of rome by , to wit , whether he maintain ●d players , jesters , and juglers among the people , or not ) as did also many senators ▪ christian emperours , and well regulated republicks , both pagan and christian ; as unbeseeming exercises , and effeminate arts , which did much dishonour and corrupt the state , and as seminaries of all vice and intolerable mischiefs in the common-wealth : and no doubt , whatever good is pretended to be got in a play-house or at the stage ( hardly without a predominant mixture of evil ) may be learned as well , as easily , and much more safely , if not more cheap too , elsewhere . as they have been thus forbidden and censured by councels , so i say more particularly they have been very unanimously condemned by the fathers on these and other such like grounds ; . as being a breach of the seventh commandement , wherein a multitude of modern divines writing on this command , accord with them . . as being a conforming to , and participating with pagans in their idolatrous and superstitious practises , expresly forbidden to the people of god in the scripture ; which put cyprian de spect , peremptorily to conclude , that the scripture hath everlastingly condemned all sorts of such spectacles and stage-playes , when it took away idolatry , the mother of them , whence all these monsters of vanity , lightness , and leudness did proceed . . as being cross to , and a practical renunciation of , the baptismal vow of christians , wherein they ingage to renounce the devil and all his pomps and works , of which sort they account the acting and beholding popular stage-playes to be . . as being the removal of a distinguishing character of christians from heathen gentiles , who ( as tertullian sayes , lib. de spect . cap. . ) did most of all discern men by this , that they abandoned and renounced all stage-playes . . as being unsutable to , if not inconsistent with , the gospel , which forbiddeth christians to make provision for the flesh to fulfil the lusts thereof , to be caterers for their corruptions , and to be conform to the world ; and commandeth them to walk circumspectly , accurately , even with spiritual preciseness and strictness , not as fools , but as wise , redeeming the time , wofully wasted away , and miserably mispe ●t this way ; to abstain from all appearance of evil ; to rejoyce in the lord ; and when they are merry , to sing psalms , and to vent and express their mirth in songs of praise of god , and not in this wanton way ; and assureth them withal , that evil communications corrupt good manners . . as being a corruption of manners , incentives to lightness and lust , and seminaries and nurseries of wantonness and uncleanness . and . as holding their pedigree , original , and institution from the devil , the inventer of them ; and being at first idolatrously and superstitiously celebrated to the honour , and for many hundreds of years together , dedicated and devoted and appropriated to the worship and service of the heathen-devil-gods ; who ( as augustine affirmeth , lib. . de civ . d ●i , cap. . intituled de ludis scenicis , &c. that is , concerning stage-playes which the gods required to be celebrated to them by their worshippers ) did themselves importunately demand these playes to be exhibited to them for their honour , fiercely and cruelly command them , denounce calamities if they were not exhibited , avenge most severely if any thing about them was neglected , and if they amended what was formerly omitted or neglected in them , shew themselves pacified and well pleased . which may further appear by these few instances taken out of famous writers , whereof the first may be that which is mentioned by pol. virg. de invent . rerum , l. . cap. . pag. . where he sayes , that playes were chiefly celebrated for the health and safety of men with lectisternes ( that is , beds that were dressed up in their temples for ●ulling and rocking ( as it were ) their gods asleep when they raged with anger ) the beginning of which playes ( sayes he ) it is manifest was the work of the devil ; for ( sayes he ) there was one valesius a wealthy roman ( sometime before the institution of the consular office ) who had three sons desperately sick of the pestilence , for whom , when he prayed to his houshold gods , he was by them bidden go to tarentum , and take water from before or from beside the altar of pluto and proserpina , and give them to drink ( or as others , to wash them in ) which he having done , they were restored to health ; and in gratitude commanded by these infernal spirits to celebrate night playes to them , which he and they accordingly did for three nights together . the next may be that which is reported by titus livius , lib. . and by augustine lib. . de civ . dei , cap. , and by lud. vives in his notes upon that chapter , concerning one titus latinus or larinus , who in the second consulship of m. minutius and aur. sempronius , ann. ab ●urb . cond . . when the gods were displeased , was warned in a dream to go to the senate , and tell them that they were not satisfied with the presultor or dancer before the last playes , in which playes they take pleasure , being recreated by them , and that unless the playes were renewed by their order with greater state and sumptuousness ( called by florus in his breviary on that book , religious cer ●monies ) some great calamity should be inflicted ( or as others , the present not be removed ) which the man not doing was sharply rebuked , and yet delaying out of reveren ●e to the senate , and from fear that himself should be looked at as frantick , his son was taken from him ; and yet still deferring , he was seized in all his joynts with a tormenting disease , so that he could not stir ; and at the last telling his friends he was by them willed to acquaint the senate , and being caried to them , and having done his errand , was presently restored to his health ( so much power may the devil in the righteous judgment of god have granted to him , to seduce men unto ; and detain them in his worship and service ) wherewith the senate was so much taken , that they forthwith commanded the playes to be celebrated with greater care , cost , and shew , then formerly . the third may be that spoke of also by titus livius lib. . in the consulship of c. sulpitius peticus , and c. lucinius stolo , ann. ab urb . cond . . in the time of the great and raging pestilence wherein furius camillus , dictator and deliverer of rome from the gaules died ; wherein for proc ●ring the mercy of the gods there was a lectisterne , but when by no d ●vice of man , nor help of the gods , the violence of the plague could be asswaged , their minds were so possest with superstition , that the stage-playes were , as men say , first invented ( that is belike , playes in that pompous , ludicrous , esfeminate , and luxurious mode on the stage which had never before been used in the city ( for several playes they had ere this time ) a strange device for a martial people , who were before time ( for most part at least ) accustomed to behold games of activity and strength in the great list called circus ; and from this small beginning ( sayes he ) in a sound and wholsome state , this folly grew to such a height of madness , as is untolerable to the most opulent states and empires ; and yet these playes so brought in , and set forth ( called by florus in his breviary on that book , new and strange religions ) i ●ployed about a religious business , did neither rid mens minds of scruple and superstition , nor case their bodies : thus they are condemned as superstition and an innovation of their old religion by these two famous heathen historians . the fourth may be that which is made mention of by tit. livius also towards the end of his ● . book concerning fulvius flaccus , fellow-consul with his own german-brother l. manlius oecidinus , ann. ab urb . cond . . who declared that before he would meddle with his office , he would discharge both himself and the city of duty towards the gods in paying the vows that he had made on that same day , that he had his last battel with the celtiberians anent the celebrating playes to the honour of the most mighty and gracious god jupiter , and to build a temple to fortuna aequestris ; and accordingly levied a great tax for that end , which behoved to be retrenched , because of the exorbitancy of it . the fifth and last shall be that which is touched by pol. virg. ●bi prius pag. . concerning the romans , their taking care for apollo his playes , which were first dedicated to him in the time of the second punick war for obtaining victory from him , to drive hannibal out of italy . to these may be added what spondanus in his eccles. annal. pag. ● . reports from zozimus concerning constantine the great , when he returned victorious over the germans to millan , that he quite neglected and contemned such playes , to the great grief of the heathens , who alledged that these plays were instituted by the gods for the cure of the pestilence and other diseases , and for averting of wars . from all which it is manifest , that the original of these stage-playes and such others , was from the devil , and celebrated by the heathens to the honour and worship of their devil-gods in way of religious sacrifices to them , either as pacificatory or gratificatory ; with whom in their idolatries and superstitions , the scriptures forbid all symbolizing and fellowship . let us hear now in the next place some more of these fathers speak their own and the churches thoughts a little more particularly of stage-playes , with respect to such grounds , having heard some of them already : clem. al ●x . orat . adhort . adv . gentes , calls stage-playes , comedies , and amorous poems , teachers of adultery , and defilers of mens ●ars with fornications ; and sayes , that not only the use , the sight , the hearing , but the very memory of stage-playes should be abolished : and elsewhere ( for i do here purposely fo ●bear very particular citations ▪ because ordinary readers will not much , if at all , search af ●er them ; and the learned that have a mind to it , will easily find them out ) tells christian youths , that their paedagogues must not lead them to playes or theaters , that may not unfitly be called the chairs of pestilence , because these conventicles , where men and women meet together promiscuously to behold one another , are the occasion of leudness , and there they give or plot wicked counsel . cyprian de spect . stiles theaters the stewes of publick chastity , the mastership of obscenity , which tea ●h these sins in publick , that men may more usually and easily commit them in private , he learneth to commit who accustometh himself to behold the theatrical representations of uncleanness : it is not lawful for faithful christians , yea , it is altogether unlawful , to be present at these playes : and elsewhere he saith , she that p ●rcha ●ce came a chast matron to the playes , goes away a strumpet from the play-house : ( we may here notice what the satyrical poet juvenal sayes ●o this purpose , sat. . that a man in his time could not pick one chast woman , whom he might safely love as his wife out of the whole play-house ; and that all women , who frequent stage-playes , are infamous , and forfeit their good names . it were good that our women , who love and haunt such playes , would consider this , as also what is reported of sempronius sophus , a noble roman , who divorced from his wife for this alone cause , that she frequented stage-playes without his knowledge , which might make her an adulteress ; which divorce the whole roman senate did approve ( though it was the very first they did approve ) as being a mean to keep women chaste : so great an enemy to chastity were these playes judged to be ; which is touched by rhodiginus , amongst others , in his antique lections , lib. . cap. . ) tertullian calls the play-house , the chappel of venery , the house of letchery , the consistory of vncleanness : and in his apol. adv . gent. we renounce your spectacles and stage-playes , even as we reject their original , which we know to have had their conception from superstition ; we have nothing at all to do with the fury of your circus , with the dishonesty of the theater , we come not at all to your playes . origen in epist. ad rom. sayes , that christians must not lift up their eyes to stage-playes , the pleasurable delights of polluted eyes , lest their lusts be inflamed by them . lactantius de vero cultu , sayes , that these interludes with which men are delighted , and whereat they are willingly present , because they are the greatest instigations to vice , and the most powerful instrument to corrupt mens minds , are wholly to be abolished from amongst us . greg. naz. de rect . educ . calls stage-players the servants of lewdness , and stage-playes , the dishonest , unseemly instructions of lascivious men , who repute nothing filthy but modesty ; and play-houses the lascivious shops of all filthiness and impurity . ambrose in psal. . stiles ▪ stage-playes spectactles of vanity , by which the devil conveys incentives of pleasure to mens hearts , let us therefore ( sayes he ) turn away our eyes from these vanities and stage-playes . hierom epist. ad salvinam , have nothing to do with stage-playes , because they are the pleasing incendiaries of mens lusts . augustine de civ . dei , brands stage-playes with this black mark , that they are the spectacles of filthiness , the overturners of goodness and honesty , the chasers away of all modesty and chastity , whoris ●● shews , the art of mischievous villanies , which even modest pagans did blush to behold , the inventions to lewdness , by which the devil useth to gain innumerable companies of evil men to himself . in another place he calls theaters , cages of uncleanness , the publick professions of wickedness ; and stage-playes , the most petulant , the most impure , impudent , wicked , shameful , and detestable at ●onements of filthy devil-gods ; which ●o true religion are most abominable . and elsewhere he declares , that when the gospel came to be spread abroad in the world , stage-playes and play-houses , the very caves of filthiness , went to ruin almost in every city , as inconsistent with it ; whence the gentiles ( sayes he ) complained of the times of christianity , as evil and unhappy times . epiphani ●s contra haeres . sayes , that the catholick and apostolick church doth reprobate and forbid all theaters , stage-playes , and such like heathenish spectacles . chrysostom hom. in matth. sayes , i wish the theaters and play-places were all thrown down , though as to us they did lye desolate and ruined long ago : elsewhere he sayes , that nothing brings the oracles and ordinances of god into so great contempt , as admiring and beholding stage-playes ; and that neither sacraments nor any other of gods ordinances ( pray mark this diligently , o! how often is it sadly verified ? ) will do a man good so long as he goes to stage-playes . bernard serm. ad milites templi , sayes , that all the faithful souldiers of jesus christ abominate and reject all diceing and stage-playes , as vanities and false frenzies . let salvian his weighty words , de gub-dei , shut up this short account of the judgment of these ancient fathers anent this matter , who sayes , that in stage-playes there is a certain apostacie from the faith — . for what is the first confession of christians in their baptism , but that they do protest they renounce the devil , his pomps , spectacles and works ; know thou christian , when thou doest wittingly and knowingly return to stage-playes , thou returnest to the devil , who is in his playes , for thou hast renounced both of them together : wherein many fathers agree with him , they being harmonious in condemning stage-playes , as being ordinarily stuffed with the names , histories , persons , f ●bles , rites , ceremonies , villanies , incests , rapes , applauses , oaths , imprecations , and invocations of the idol-gods ; as when the actors cry , help jove , juno , apollo , bacchus , &c. and exclaim , o jove ! o cupid ! o venus ! o apollo ! o mars ! o ye gods ! &c. and swear by jove , mars , venus , the coelestial gods , &c. ( beside all these , they are often fraughted in these dayes with wicked and prophane scoffs and jests , abuses of scripture , and bitter invectives against piety ) and as drawing men on to profanity , idolatry , and atheisme . in ●ine , to shew the perfect agreement betwixt the primitive and protestant church anent such playes , i ● will neither be impertinent , nor i hope unedifying , to subjoyn here the judgment of the famous reformed protestant church of france ( from which other reformed protestant churches in this do not differ , yea , the stream of protestant divines runneth this way ) declared in a national synod held at rochel , ann. . where this canon was unanimously framed ; congregations shall be admonished by their ministers seriously to reprehend and suppress all dances ▪ mummeries , and interludes , and it shall not be lawful for any christians to act or to be present ( mark well ) at any comedies ▪ tragedies , playes , interludes , or any other such sports , either in publick or in private chambers , considering that they have alwayes been opposed , condemned , and suppressed , in and by the church , as bringing along with them the corruption of good manners , especially when as the holy scripture is prophaned , which is not delivered to be acted or played , but only to be preached . what useth now to be said in apology for , and defence of stage-playes , and for reforming of them , yet so as to retain them still , was long since objected by the witty and voluptuous pagans , and solidly answered , and strongly confuted by the fathers ; as it hath been by several modern writers , particularly doctor john reynolds , mr. stubbs , and notably by mr. pryn ( to whose indefatigable diligence in collecting , and great judgment in disposing of many of the particulars here discoursed , i profess my self much beholden ; ) and may be in a great part by what hath been here hinted concerning the invention and original of them , the nature , end , and use of them ; beside all that hath been , and my most justly be said , of the many dangerous and dreadful tendencies , attendants , consequents , and fruits o them , and the horrid abuses of them , may sufficiently plead against the use of such stage-playes , being neither necessary nor profitable , and for the utter abolition of them ; god is jealous , and will not be mocked . july , . farewel . to the reader . the decay of religion at this day in the world , is come to such an height , as that it is observed by all who pretend unto any concernment therein , and complained of by many . by religion we understand the power of it in the hearts and lives of men , and not any outward profession of it only ; much lesse the generall pretence that is made unto it , in them by whom its power is openly denied . neither is it manifest onely in the fruits of sinfull security and the flagitious lives of all sorts of men , but begins to be so also in its effects , in the present state of things in the world filled with misery and confusion : for the wrath of god is many wayes revealed from heaven against the ungodliness and unrighteousness of men , who hold the truth in unrighteousness : and in many nations the visible tokens and demonstrations of it do abound . for , there is in them no peace ; to them that go out , nor to them that come in ; but great vexation is upon all their inhabitants . nation is destroyed of nation , and city of city ; for god doth vex them with all adversity . for whatever may be the thoughts and counsells of men in these things , the judgements of god are not meerly subservient unto their lusts and passions ; it is his own controversie with the world for neglect of the gospell and opposition unto it that he pleadeth in them , neither can our present respite in the enjoyment of outward mercies be any evidence unto us , that we are not the objects of the same displeasure . all men are in the same condition among whom the same sins and the same relapses from the power of religion are found ; for god is no respecter of persons , it is indeed an effect of divine patience , which if abused unto security , will issue in a more fore revenge . in the mean time the voice of god unto us in all the miseries and desolations we hear of in the world , is , that unlesse we repent , we shall all likewise perish . neither are we altogether left without pregnant warnings among our selves in many severe dispentations of divine providence . and those who are not utterly hardened through the deceitfulnesse of sin , may easily see the hand of god lifted up in various intimations of his displeasure . but hitherto it must be acknowledged , and ought to be bewailed , that the security of the world seemes to be unshaken , and the ●u ●ndation of sin not to be stemmed in the least measure . what are the reasons and causes of the present general defection , from the truth , power , holinesse and glory of the gospel or christian religion , i have enquired into and declared in a peculiar treatise designed ●nto that end . some few things suited unto the present occasion may be here observed . all decays in religion begin in individuall persons , though it extend it self unto families , and so the infection spreads unto greater societies , eclesiasticall and national . for such also is the order in the genuine progresse of the power of religion whereunto it is opposed . the testimony that god gave unto abraham was , that keeping the way of the lord himself , he taught and commanded his children and household after him so to do . and if the living power of godlinesse expressed in the history of christ , and the gospel in a ● holy conversation , be not preserved in individual persons ; the profession of the purest religion in churches , or the highest pre ●ence unto it in publick , national acts are neither useful to the souls of men , nor do any way tend unto the glory of god. and the sole use of all outward religious order and professions lost , where they are not applyed unto the ingenerating and promoting of holyness , or evangelical obedience in particular persons . wherefore if any revival of the power of religion in the world may be yet hoped for ; if any stop may be put unto the fatal declensi ●● , which it suffers under , the forming and restoring of the principles of it in the hearts and consciences of such persons is the way whereby it must be attempted ; from and by them must it be discused into families , and greater socities : here must all reformation begin , or in the use of means suited thereunto . how this may be effected , we have one instance among many , proposed unto us in the ensuing discourse . the general and undoubted reason of all sins and in ●o ●rringes amongst men , is the neglect of the holy and perfect rule of obedience , or of the law of god , without a recourse unto a diligent conscientious attendance thereunto , without a due sense of the authority of god therein ; and of the account which they must shortly give of their regard unto it ; there can be no just expectation of the re-introduction of the power and glory of religion . and many wayes there are , whereby men are diverted from the due consideration of , and holy complyance with this rule . first , false and corrupt interpretations of the law , do countenance many in various lusts ; and the neglect of manifold duties . the pharisees of old representing the design and sense of the law , as regarding outward acts and practices only , laid an axe to the root of all true holiness and religion in the apostatizing church of the jewes . vnder a pretence of establishing a false legal . righteousness , they destroyed the true righteousness of the law. and these things go together alwayes . those who plead for a righteousness of their own , as it were by the works of the law , do constantly by false glosses and interpretations destroy the spirituallity , and all animating principles of the law it self . for , rightly to understand the sense of the law , and to seek for righteousness by it ; or as it were by its works , are altogether inconsistent : whereas therefore , many men , partly by their natural blindness , are no ● able to discerne the spiritual sense of the law , and partly out of their dislike of , and enmity unto it , will not comply with the light which is tender'd unto them , they have sought by false interpretations to accommodate the law it self unto their own lust and inclination . so evidently was it with the pharisees of old. nor are the presen ● apprehensions of many about these things much different from theirs . for such expositions of the law are embraced , wherein there is little respect unto the spiritual frame of the heart , or the internal actings of the adverse principles of sin and obedience : the extent of the commandement is also by many exceedingly straitned , nor will any thing scarcely be allowed to be commanded or forbidden in it , but what the letter doth plainly express . and it is evident how such apprehensions will insensibly weaken the sense of a necessity of vniversal mortification , and abate the diligence of the mind in endeavouring after a renewed spiritual frame of heart ; by such means a de ●lension from all true holyness and piety will be effectually promoted . for , when men once begin to sati ●fi ● themselves in the outward duties of divine worship and righteousness , which if alone , are but a dead car ●ass of religion , they will not long abide in a conscientious observation even of them . . the separation of the duties of the law from the grace of the gospel , will have the like effect . for this will quickly issue in a pretence of morality , set up its opposition unto true evangelical obedience . and there is no way whereby the whole rule of duty can be rendred more ineffectual and useless unto the souls of men . for take away that reconciliation which is made in christ between the law and the gospel , and it will prove a killing letter only . and so far as this imagination is gone about it quickly manifests it self in its fruits . for every attempt of men against the grace of god will issue in the ruine of morality among themselves . such apprehensions as these in a coincidence with abounding tentations suted unto the lusts of all sorts of men , cannot but promote the interest and prevalency of sin and antichrist in the world. however manifest it is , that that is a great neglect and contempt of the holy rule of obedience in the most , with great ignorance and misunderstanding of the designe and sense of it in many . wherefore an upright endeavour to declare and vindicate the authority and meaning of it , as also to make application of it unto the consciences of professed christians , to direct them in , and press them unto the constant performance of all duties of obedience , cannot but be esteemed seasonable , and through the blessing of god may be singularly useful . so our lord jesus christ himself observing the mischief that had befaln the church by the false exposition of the law , obtruded on the people by the pharisees , began his prophetical ministry in the vindication of it from their corrupting glosses , restoring its pristine crown of purity and spirituality , as the jews have yet a tradition , that it shall be so in the dayes of the messia . and on the same consideration it cannot be denied , but that the endeavour of this worthy servant of christ in the work of the gospel , the authour of the ensuing exposition of the decalogue , is both seasonable and worthy of acceptation . for as other endeavours also are required in all them on whom it is incumbent , to take care in their respective stations for the improvement of holiness in the church , and the obstruction of the progress of sin , what in them lieth ; so for the reasons before-mentioned , that in this particular way is peculiarly seasonable and ●●d useful . and i am perswaded , that every pious , humble and unprejudiced reader , will judge that much benefit may be obtained by his performance . some may easily see how short that measure of duties which they have prescribed unto themselves doth come , of what is indispencibly required of them ; and others may take a plain prospect of that whole scheme of obedience in principles , matter , manner , and end which they sincerely endeavour to come up unto . and sundry things there are which appeare to me with a notable degree of excellency in the whole discourse . . plainness and perspicuity in teaching , seems to have been designed by the authour throughout the whole book . hereby it is accommodated unto the meanest capacities , which is the greatest excellency of discourses of this nature as unto outward forme and order . for , whereas its only end is to direct the practice of all sorts of christians , all ornaments of speech , every thing that diverts from plainness , sobriety , and gravity , is impertinent thereunto . wherefore as the things themselves treated of , are such , as the most wise , knowing , and learned among believers ought to be exercised in continually : so , the way and manner of their delivery or declaration , is accommodated unto the vnderstanding and capacity of the meanest of them that are so , that benefit may redound unto all . . in particular instances and cases relating to daily practise are so distinctly proposed , stated and determined , as that the whole is a compleat christian , directory in our walking before god in all duties of obedience ; let the pious reader single out any one duty or head of duties to make his tryall upon , and if i greatly mistake not , he will discerne with what wisdome , and from what deep experience his plain directions are managed , and do proceed . as to give a particular instance , let him consider what he discovereth concerning publick prayer , and the miscarriages therein , which men are lyable unto , pages , , , or apply himself unto what he supposes himself more immediately concerned in , unaffected plainness , perspicuous brevity , with solidity of judgment , will every where represent themselves unto him . . adde hereunto , that constant respect which is had in the whole discourse unto the heart and inward principles of obedience , with the contrary actings of the flesh , and temptations of all sorts . and thence it is that these discourses , ( though delivered with all plainness of speech ) will not be well understood by any , but those who in some measure have their senses exercised to discern both good and evill . in the whole a full testimony is given , not onely against the prostigate lives of many called christians , but that barren careless profession also , which too many satisfie themselves withall ; who pretend more unto the truth & power of religion . and as these who are sincere in their obedience , may in the examination of themselves , by the rules here laid down , discern the decays which possibly they have fallen under in this hour of temptation which is come on the face of the earth , to try them that dwell therein ; so also may they be directed in their christian course unto the glory of god , and the comfort of their own souls : which that all may be , is the hearty desire of , christian reader , thy servant in the work of the lord , john owen . an alphabetick table of the chief contents of this treatise . a. adjuring of men in what cases , lawful and useful , page , . adjuring of devils , when lawful , and when not adjuring unreasonable creatures in what sense lawful advocates their sin in pleading for unjust causes , and suits adultery , the evil and aggravations of it three sorts of it , and which is the grossest how many wayes one may incur the guilt of this sin , alms , what obligation lyes upon us for giving of alms , or for works of charity how great a sin , when neglected wherein this duty consists who the fittest objects for alms-deeds who are obliged to give alms after what manner , and in what measure should we give our alms general rules directing the time , the manner and proportion of alms , angels , visible representations of them impossible and dangerous when , they were created anger when lawful , and when not appealing to god , in what case lawful apparel how to be used the sinful abuses of it , asseverations , such as in conscience , &c. whether lawful or not , attestations when lawful and binding of attesting god as witness b. back-biting , mens sin and subtilty in it baptism , the right administration of it required in the second commandment how parents sin before the baptism of their children , how in the time of the administration of it , and how after it several ordinary sins of the administrators of it enumerated the ordinary sins of the witnesses to it enumerated many sins of professors in reference to their own baptism instanced , beasts , the killing of them not forbidden in the . commandment . how one may sin in striking of them . bigamy , how a breach of the commandement blasphemy defined and distinguished when it 's against the father , when against the son , and when against the h. spirit blasphemy against the holy spirit , what it is not what it is in what sense this sin is irremissible how many wayes on may be guilty of blasphemy , what sinnes doe occasion others especially to blaspheme ibid. c. calumny what it is caping or plundering of trading ships , by privateers unlawfull even in time of warr charity , see almes . chaplains , see families . commandments distinguished in what sense affirmative commands oblidge semper , but not ad semper ibid. rules to know when affirmative commands bind to present practice , rules for the better understanding of each command , , , two more rules added all these rules summarily contained in sive scriptures why some commands and not others have reasons pressing obedience , annexed why some have promises annexed why some have threatnings annexed ibid. concupiscence . how in the sensible part of the soul and how in the rationall of habituall and actual concupiscence , with the degrees of the letter ibid. habitual concupiscence proved to be forbidden in the command . some objections answered the first stirrings of concupiscence though not delighted in , nor consented to , proved sinful and against the command the sin of these first motions held out in many particulars , how the inordinacy of these motions discovers it self how the sin of these is not sufficiently noticed that men in the state of nature cannot take up the sin of these how concupiscence in a believer differs from what it is in other men confidence it in what sense it may be put in the creatur ● without sin covetousness what it is how a man may endeavour to increase his estate without the guilt of it some discoveries of covetousness that in the apostles times it brought men under church-censure what coveting is forbidden in the command . the prohibition of covetousness unreasonably divided by papists into two commands covenant , every sin against god as our god in covenant is against the command . as well as sin against god as god d dancing , the sin of it , dayes , none can institute ordinary or fixed dayes for worship throughout the whole , beside the sabbath giving or receiving gifts on new-years day , a sinfull superstitious custome despair , how a breach of the first commandment , devill , his injections when our sin , when not dreams , see sleep drunkeness , the sin of it shewed in divers respects rules for preventing in sobriety in drinking , whereby one may also know when in any measure guilty , how unbecoming all , and whom more especially whether on may drink excessively to provoke vomiting for health sake whether drunkeness lessen the guilt of sinnes committed in the time of it of tipling and four-hour-singing of drinking at making of bargaines of drinking healths of drinking at the birth of children , and when visiting women in child ●bed of drinking at light-wakes or dergies of the multitude of taverns and ale houses duells , the unlawfulness of them duties we owe to god by the first command , summed up , these required in the command , summed up these required in the command . summed . ● a summary of the sabath duties , why our duty to man is as particularly required in the d ●●alogue as our duty to god f family-worship , wherein it consists that the scripture holds this forth is prov'd at length ● , ● , , , &c. sev ●● r ●●sons proving the necessity of it ● , ● that this is required in the commandment , proved various wayes , , , that this duty is four wayes described in scripture , the right use , and also the abuse of keeping chaplaines the great advantages of consientious going about family-duties fasting , in what sense a part of gods worship severall grounds of fasting twelve ordinary sinnes that goes before fasting twenty ordinary sinnes in fasting enumerated , thirteen instances of ordinary failings after fasting father , how to be understood in the first command what love the father owes to the son , and what the son to the father whether the father or the magistrate should be obeyed when commanding contrary things ibid. for ●ication , the severall sorts of it , with its aggravations frugality what it is : eight characters of it . g gain , when lawful and honest severall wayes of dishonest gain ennumerated gods , who make unto themselves other gods beside the bond gluttony , how against the command . divers considerations tending to discover when we sin in eating to divers necessary rules for regulating our eating and drinking h hatred of god , how a breach of the first command how every sin is interpreted hatred , and every sinner a hater of god how corrupting of gods worship is reckoned hatred of god in a special manner hair , how sinfully abused honour , what mentioned in the command . imports why honouring our neighbour is commanded before other duties of the second table wherein honouring our neighbour consists , and what it imports how honour differeth from love ibid. whether outward expressions of honour be alwayes necessary ibid. what is contrary to this honour we owe to our neighbour , whether wicked men may be honoured whether rich men should be honoured ibid. the place jam. . , explained how the honour we ow to a good man , differs from that we ow to others , alike in outward respects ibid. whether we may seek our own honour , and how how we should prefer another to our selves humility required by the command ▪ a threefold consideration of it . how the pagan moralists were strangers to it . the advantages of it . in what things its most necessary . the opposites of it to i idleness , the sinfulness of it , idolatry , distinctions of it ● five wayes of more subtil hear ●-idolatry how to discover each of these the ordinary objects of this great idolatry instanced in particulars , what be the most subtile idolls shewed in six particulars a twofold idolatry , especially forbidden to the isralites , and condemned in them the idolatry forbidden in the command in six particulars , jealousie , what it importeth , and how attributed to god , ignorance of the law. the sad effects of it , how a breach of the first command . several distinctions of it explained , how it excuseth and how not ▪ images of any of the ● persons in the blessed trinity , proved to be unlawfull objections answered the command forbiding images , proved to be distinct from the first what images may be lawfully made ibid when are images of creatures abused images of heathen gods ▪ as mars , cupid , &c. prohibited impatience , how it appears , & how a breach of the first command . imprecations , whether lawful or not incest , when committed , & where-in the unnaturalness of it stands k knowledge of god required in the first command see ignorance . l law , the excellency and usefulness of it , how the moral law obligeth us now , the distinction of the decalogue as a law and as a covenant , cleared how the law was given to adam in innocency , how to israel , and how to believers now the extent of the law shewed in seven respects , several wayes of abusing the law some directions for right using of it light-wakes and deriges , the sinfulness of them lots or lotting defined how the use of them concerns the command ibid. several divisions of lots , and which of them are lawful , which not , what is necessary to lawful lotting , cautions for preventing abuse of them ibid. luxory lots proved unlawful , , some objections answered ibid. love to god , why called the first and great commandment . what love may be allowed to the creature without breach of the command . whether we ought to love all men alike in what respects may we make a difference ibid. what are the grounds of a lawfull difference in our love how love to the godly , differeth from common love to others how we may love wicked men ibid. what self-love is lawful , what not ●ust , how early it entred into the world several degrees of unnatural lusts see concupiscence ▪ lye , what it is , and when is one guilty of it four sorts of lyes how many wayes we wrong our neighbour by lying , , of lying in court of justice , how the judge & how the advocate may be guilty as well as a false witness . , life , the taking away of our own , cleared , to be forbidden in the command . how many ways one may be guilty of this ibid. how we may sin against the bodily life of others how against the life of their souls , how against their life of contentment m marriage , how many wayes men sin in contracting of it how one may sinne against the command . even in a married state , how on may sin in dissolving of marriage mother , why mentioned in the first command . moral , all the precepts in the decalogue not moral in the same sense see sabbath . murther , several distinctions of it how its committed in the heart , how in words , gestures , deeds , how magistrates may be guilty of it self-murder how forbidden see life . n name , what is meant by the name of god what it is to take this name in vain what is necessary to the reverent mentioning of the name of god why the taking of this name in vain , is so peremptorily prohibited eight ordinary wayes of taking the lords name in vain how the name of god is taken in vain in ordinances and duties how to prevent this sin in duties , how we know when guilty of it , why the taking of gods name in vaine , is so threatened and punished even beyond other sinnes , how it comes that this sin is so ordinary , directions for the prevention of it neighbour to be honoured and loved how we should love and honour our neighbour see honour and love o oath , five things to be considered in it how one oath differs from an asseveration that its unlawfull to swear by angels , saints or other creatures , proved ibid. the difference between promissory and asse ●tory oaths , and between promissory oaths and vows , shewed a threefold matter of an oath , and a threefold occasion of swearing , of expresse or tacite conditions in all promissory oaths whether indefinite oaths , such as these imposed in colledges , in corporations , or such as souldiers take to their officers , be lawfull ibid. what does not lose the obligation of promissory oaths , thirteen particulars instanced , what oaths are null , and of no force four cases wherein the obligation of a lawfull oath ceaseth why wicked men keep their sinful oaths much more strictly , then they doe lawful oaths what an oath super addeth to a promise ibid. obedience . the difference between obedience to the morall law , as it respects the covenant of grace , and as it respects the covenant of works . , see duties , command . law. omens and observations when sinfull and superstitious , how superstitious observations may be made of a word of scripture oppression shewed to be a sort of rapine , and against the command . obtestations when lawfull and binding , and how we may also sin in them , p perjury , several sorts of it , and several wayes how one may become prejured whether one that necessitates another to swear , when he has a suspicion that that other will for swear himself , become acessory to his perjury see oath . poligamy , how a breach of the seventh command . poverty , how men sinfully bring it upon themselves , and so violate the command . punishment of the iniquities of the fathers upon the children threatned in the command ▪ proved to mean spiritual and eternal punishment especially , three considerations for clearing how the lord does thus punish children for the parents sin five ends for which the lord threatness the posterity of wickked men , how children become guilty of the parents sin , and what special need some have to repent of the sins of their ancestors praising of god required in the ● command . our ordinary failings before the going about this duty ibid. many failings in the performances of this duty enumerated , our failings after praising prayer required by the commandment . many sins before prayer instanced ibid. many ordinary sins in prayer , many sins while joyning with others in prayer , enumerated many ordinary sins after prayer , instanced in , preface [ i am the lord thy god ] a preface to all the commandments , but more especially to the first command . pride , in what things it appear see humility . promises , why annexed to some commandments rather then to others . why the first command is called the first command ▪ with promise what comfort the promise made in the command ▪ to the thousand generations , &c. affords to believing parents and their children what is the meaning of the promise annexed to the commandment , and how to be understood what advantage a believer under the new testament , has by such temporal promises see vowes r rapine , what it is religion , how concerned in the duties we ow to others . riches , ten prejudices that come by them right , whether a wicked men has it , to any thing here s sabbath , the observation of it a moral duty three considerations for clearing the morality of it . the morality of it proved from the scriptures way of speaking of it in general the prophesies , ezekiel , , , ch . considered , math ▪ considered proved that all the commandments are moral , and consequently this this cleared from mat. . . jam. , . several peculiar remarks upon the command , confirming the morality of it , four arguments drawn from scripture to prove this , , four nota ●●e witnesses to this truth , objections answered , , remembring of the sabbath imports four things , how to reckon when the sabbath begins and ends what proportion of it should be bestowed on spiritual duties , severall considerations tending to clear , that the command . intended not the seventh , but a seventh day primarily , six arguments for evincing this to some objections answered several considerations for clearing when the sabbath begins , divers arguments to prove that the sabbath begins in the morning , and continues till next morning to that the sabbath may be changed from the seventh day to the first , proved not derogatory from the commandment that it was convenient , that the day should be changed , proved that the change should be to the first day of the week , proved most convenient that the seventh-day-sabbath was actually changed to the first day , proved to that this change is not by humane , but divine institution , proved to that this change was made by christ from the very day of his resurrection , proved to be probable how the lord did sanctifie the sabbath , and we ought to sanctifie it what works are lawfull on the lords day , eight caveats for preventing the abuse of what liberty god allows on that day , what is meant by a sabbath days journey what resting on the sabbath imports , and from what we must rest , , that we are equally oblidged to the sanctification of the sabbath as they were of old an objection answered wherein the peculiar holiness required on the lords day consists , , what preparation is necessary for the sabbath particular directions for sanctifying the lords day from morning to evening , what 's to be done when the sabbath is over how the lord blesses the sabbath why he has set a part a day to himself how magistrates are by the letter of the command . oblidged to take care that the sabbath be observed by all that are under them , six aggravations of the sin of sabbath-breaking , in what sense sabbath-breaking is a greater sin then the breach of any command in the second table several wayes whereby the sabbath is prophaned , some directions for preventing this sin sacraments , the right administration of them required in the command . eight observations ● concerning the sacraments in general , , five ends and uses of the sacraments , how the sacraments seal the proposition of a practical syllogisme , how the assumption , and how the conclusion , how we sin by laying too much weight on the sacraments : ten several failings instanced in how we sin in undervaluing of of them : seventeen wayes enumerated how we sin in not receiving the lords-supper many ordinary failings before the participation of this ordinance , enumerated many sins on the receiving of the lords-supper instanced , many sins after partaking of this ordinance instanced , whether the admission of scandalous persons does pollute the ordinance to sins forbidden in the command . , , , how we may find out the sins against the command , sins forbidden in the command . , , sleep , whether we may not contract the guilt of sin when sleeping . answered affirmatively the difference between the case of sleeping-men , and mad-men , seven arguments to prove the affirmative answer to the question , , , swear , see oath . superstition , see omens and observations , superiours why called fathers and mothers t tables , of the division of the moral law into two tables , three observations on the connexion of the two tables four scriptures that help to understand the second table temperance in eating and drinking stands not in an indivisible point see drunkenness . theft , what that forbidden in the command , is , with the several sorts of it four sorts of theft more strictly taken twenty five wayes of stealing or wronging the goods of others to how men sin against the command . in reference to their own goods whether theft ought to be punished with death threatnings why annexed to some commands and not to others what the meaning of the threatning annexed to the command . , how the threatning annexed to the command . is to be understood see punishment . trading , the lawfulness of it , and how to be managed some general rules for right buying and selling ● w word , the right hearing of it required in the command . ● how many wayes we sin before the hearing of the word ibid. many sins while hearing the word instanced , many instances of sin after the hearing of the word , how a word of scripture may be superstitiously abused worship of god , the difference between that enjoyned in the command from what is enjoyned in the command . , worship of images among the heathen two-fold some distinctions of divine worship how religious worship differeth from evil or politick ibid. worshiping of god by images , proved unlawfull the heathens way of worshiping images considered ibid. the place deut . . considered the israelites worshipping the calf in the wilderness , mica's image , jeroboams calfs , the high places in juda considered , , , that such a way of worshiping god , is forbidden in the command . proved by five arguments exceptions answered ibid. will-worship prohibited in the ● . command . see more in idolatry , images . onbelief , how ● breach of the command . vsury how forbidden all gain by lending of mony neither contrary to equity nor charity ibid. six considerations for clearing this on what grounds vsury might be forbidden peculiarly to the israelites several inconveniences that follow the asserting the unlawfulness of all profit by lent-mony whether one that lends mony may contract for so much gain some cautions to prevent abuses in this vowes not only lawfull , but in some cases necessary , proved in what cases and what things lawful , and how to be gone about , how they bind in moral duties , and how in accessory helps to duties how and in what respects vowes against , sin and for holiness at baptisme , or other occasions , bind , how the breach of them aggravats si ● whether these aggravations render it more eligible not to vow at all whether the simple omission of duty be a lesser sin , then the doing contrary to our vow whether one under conviction of failing in performing vowes , can keep up his peace , how we may be helped to perform our vowes to the lord , errata . reader , please to take notice , that there are two marginal notes of the publishers , thorow the printers inadvertency , slipt into the body of the book the one is , page . line . the other is p. . l. : some other mistakes the judicious reader will easily correct , as in p. . l. . trust for tryst ( i. e to meet ) p. . l. . trusted for trysted , and elsewhere p. . l. . private for family , p. . as for has , p. . l. . needless by for needl ●sly , p. . l. . e ●ealting for exulting , p. ● . l. . statutes for statu ●s , p. . l. . mediate for immediate , idem p. . l. . — p. l. . dead for dear , p. l. . walking for waking , p. . l. . unlawfull for lawfull , p. . l. . evils for ends , p. . l. . falsly or safely , p. . l. . proving for roving . an exposition of the ten commandments , delivered in several lectures . exod. . , . ( and god spake all these words , saying , i am the lord thy god , which have brought thee out of the land of egypt , out of the house of bondage . ) being ( through gods strength ) resolved to essay the opening of the ten commandments , all that we shall say , by way of preface , shall be to give you an account or the motives which have ingaged us in this work. t ●e first is the excellency of this scripture , it being by the lord himself intended as a comprehensive sum of his peoples duty , and commended to us from this , that though all the scripture be his word , yet this in a singular manner is so ; for he spake all these words himself , and by a voice immediately formed by himself he pronounced them first to his people , and afterward twice by his finger ( that i ● , immediately by himself , without making use of any p ●n man , as in ●ther scriptures ) he wrote them for his peoples behoof upon two tables of stone , which were afterwards commanded in a singular manner to be kept in the ark , d ●ut . o. v. , . and to be l ●arn ●d , deut. . . as also to be written on the posts of their doors , and diligently pressed on their children , deut. ● . , , , . in opening of which commandments , not only the prophets and apostles , but our blessed lord in that sermon of his upon the mount , matth. . , . doth much insist . the second is the usefulness of this scripture , and of the knowledge of it to all that would know what is pleasing to god , that they may be fitted for duty to him , and may know what is displ ●asing to him ; that they may know sin , and how to eschew it , and may be stirred up to r ●pentance when they have fallen into it , this being the laws property , that ther ●by is the knowledge of sin , rom. . . and so likewise the knowledge of duty ; therefore it is summed in so few words , that it may be the more easily brought into , and retained in the memories and hearts of his people : for which cause also of old and late , has it always been recommended , both in the word , deut. . . and in all cat ●chisms to b ● learned as a rule of mens walking ; and yet so comprehensive is it , that without pains and diligence to come to the understanding thereof , men c ●nnot but come short of the great scope ther ●of . the thir ● is the great ignorance , that is amongst not a few , of the meaning of this useful and excellent scripture , and especially in this secure time , many not knowing they break the commandments when they break them , at least in many material things , and this draweth with it these sad effects : . that there are few convictions of sin . . little repentance for sin . . much security , presumption , confidence in self-righteousness , and the like , upon which the ignorance of this scripture hath great influence , even as amongst the jews the ignorance of its spirituality made many neglect the chief part of holiness , and proudly settle on self righteousness , and slight christ the mediator ; as we may see in paul's example , rom. . . and this was one reason why our lord expounded it , that by it sinners might see more the necessity of a mediator , who is the end of the law for righteousness to all that believe , rom. . . and as these effects are palpable at this time , so we conceive it useful to follow the same remedy ; this evil being not only amongst the prophane , but amongst the ●ost formal and civil , who stumble at this stone ; yea , many believers are often so much taken with cases and light in doctrinal truths , that they heed not sufficiently the meaning of the law , whereby their convictions of sin , tenderness in practice , ●onstant exercise of repentance , and daily fresh applications to the blood of sprinkling are much impeded . and although it may seem not so to suit the nature of this exercise ( for it would be noticed , that the author delivered this doctrine of the law in several lectures on the sabbath-morning before sermon , in which time he formerly used to read and expound a chapter of the holy scriptures , or a considerable portion thereof ; which lectures are not now distinguished , because of the close connection of the purposes ) yet considering the foresaid reasons , and the nature of this excellent scripture , which cannot hastily be passed through ( it having much in few words , and therefore requiring some convenient time for explication ) and considering the weight of it , and its usefulness for all sorts of hearers , we are confident it will agree well with the end of this exercise , ( which is the end of opening all scripture ) to wit , peoples instruction and edification , to insist a little thereon . our purpose is not to aim at any great accuracy , nor to multiply questions and digressions , nor to insist in application and use , but plainly and shortly ( as we are able ) to give you the m ●aning of the law of god : . by holding forth the n ●tive duties ●equired in every commandment . . the sins which properly oppose and contradict each commandment , that by these we may have some direction and help in duty , and some spur to repentance , at least a furtherance in the work of conviction , that so by it we may be led to christ jesus , who is the end of the law for righteousness to every one that believes , rom. . . which is the principal intent of this law , as it was given to israel . to make way for the exposition , we shall . lay down some conclusions which arise from the preface . . give you some ordinary distinctions . . clear and confirm some rules or observations useful for understanding of the whole law. the first conclusion that we take for granted is , that this law ( as 't is moral ) doth tye even christians and believers now , as well as of old ; which appears from this , that he who is god the law-giver here , act. . . is the ang ●l christ , and 't is his word , as is clear , v. , . as also the matter of it b ●ing connatural to adam , it did bind before the law was given , and that obligatory force cannot be separated from its nature , ( though the exercise of right reason in nature be much obliterate since the fall ) therefore christ was so far from destroying this law in its authority , and p ●ul so far from making it void by the d ●ctrine of faith , that our lord tells he came to fulfil it , m ●tth . . . and paul shews , that his preaching of faith was to est ●blish it , rom. . . which truth b ●ing confirmed by them both in their practice and doctrine , sheweth that the breach of the holy law of god , is n ●l ●ss sinful to us now , than it was to them before us . the second conclusion is , that though this law , and obedience thereto , lye on christians , and be called for from them , yet it is not laid on them as a covenant of works , or that by which they are to seek or expect justification ; no but on the contrary , to overturn self-righteousness , by this d ●ct ●ine which manifesteth sin , and of it self worketh wrath ; which is also clear , in that he is here called , our god , which he cannot be to sinners but by grace : and also it appears from the lords owning of this sinful people a ● his , and his adjoyning to this law so many ceremonies and sacrifices which point out and lead to christ ; and from his adding the law on mount sinai , as a help to the covenant made with abraham , gen. . ( which was a covenant of grace , and was never altered , as to its substance ) in which the people of israel , as his s ●ed , was comprehended ; therefore it appears that this was never the lords intent in covenanting thus with his people , that they should expect righteousness and life by the adjoyned law , but only that it should be useful in the hand of grace to make the former covenant with abraham effectual : so then , though we be bound to obey the law , we are not to seek righteousness or life by the duties therein enjoyned . the third conclusion is , that both ministers in preaching , and people in practising of this law , would carry with subordination to christ ; and that the duties called for here are to be performed as a part of the covenant of grace , and of the obligation that lyeth upon us thereby , and so all our obedience to god ought still to run in that channel . if we ask how these two differ , to wit , the performing the duties of the law , as running in the channel of the covenant of grace , and the performing of them as running in the channel of the covenant of works , or how we are to go about the duties of the law with subordination to christ and his grace ? ● answer , they differ in these four things , which shew , that these duties are not only to be done , but to be done in a way consistent with , and flowing from grace : which also follows from this , that in the preface to the commandments , he stileth and holdeth himself forth as redeemer to be the object of our duty , and the motive of it . they differ , i say first , in the end or account upon which they are performed ; we are not to perform duties that life , pardon , or enjoying of god may be meritoriously obtained by them , but to testifie our r ●spect to him who hath provided these freely for us , that we should not r ●st in duties which are engraven on these covenant-blessings . they differ in the principle by which we act them ; 't is not in our own strength , as the works of the first covenant were to be performed , but in the strength of grace , and by vertue of the promises of sanctification comprehended in the s ●cond covenant , cor. . . they differ as to the manner of their acceptation , duties by the first covenant are to abide their tryal upon the account of their own worth , and the inherent perfection that is in them , and accordingly will be accepted or rejected , as they are conform or disconform to the perf ●ct rule of gods law ; but by the second covenant , the acceptation of our performances , prayers , praises , are founded on christs righteousness , and gods mercy in him , in whom only they are sweet-smelling sacrifices , and accepted as our persons are , for he hath made us to be accepted as to both only in the beloved , eph. . . they differ in respect of the motive from which they proceed ; for the great motive of our obedience in the covenant of grace , is not fear of threatnings and wrath in case of disobedience , which by the covenant of works is the main thing sways men to duties , nor is it a purchase of heaven to themselves by their holiness , which also by that covenant is a predominant motive of mens obedience , but it is love and gratitude , and that not simply to god as creator , but as redeemer , as the text here sheweth , i brought thee out of the house of b ●ndage , it is that we may set forth the praises of him who called us , and that we may glorifie him that has bought us : where duties have these qualifications , they are consist ●nt with grace , and subservient to it ; but when those are wanting or excluded . christ is wronged , and men turn legal , and in so far fall from and overturn grace . these conclusions as necessary caveats being laid down , we shall propose these distinctions for clearing of them . we would distinguish betwixt a law and a covenant , or betwixt this law , considered as a law , and as a covenant ; a law doth necessarily imply no more than . to direct . . to command , inforcing that obedience by authority ; a covenant doth further necessarily imply promises made upon some condition , or threatnings added if such a condition be not performed : now this law may be considered without the consideration of a covenant , for it was free to god to have added , or not to have added promises , and the threatnings ( upon supposition the law had been kept ) might never have taken effect ; but the first two are essential to the law , the last two , to believers , are made void through christ ; in which sense it is said , that by him we are freed from the law as a covenant , so that believers life depends not on the promises annexed to the law , nor are they in danger by the threatnings adjoyned to it : hence we are to advert when the covenant of works is spoken of , that by it is not meaned this law simply , but the law propounded as the condition of obtaining life by the obedience of it ; in which respect it was only so formally given to adam : this then is the first distinction betwixt the law , and the covenant of works . distinguish betwixt these ten commandments simply and strictly taken in the matter of them , and more complexly in their full administration , with pr ●face , promises , sacrifices , &c. in the first sense th ●y are a law having the matter , but not the form of the covenant of works : so moses by it is said to describe such righteousness as the covenant of works doth require , yet he doth not propound it as the righteousness they were to relye on , but his scope is to put them to a mediator , by revealing sin through the law , rom. . . in the second sense it is a covenant of grace , that same in substance with the covenant made with abraham , and with the covenant made with beli ●vers now , but differing in its administration . distinguish betwixt gods intention in giving , and the believers in israel their making use of this law ; and the carnal multitude among that people their way of receiving it , and corrupt abusing it contrary to the lords mind : in the first sense it was a covenant of grace , in the second , it turn ●d to be a covenant of works t ● them ; and therefore it is that the lord rejects as we may see isaiah . . . . . jer. . . ) their sacrifices and services as not commanded , b ●cause rested on by them to the ●r ●judice of grace , and contrary to the strain and scope of this law complexly considered . distinguish betwixt the moral , and ceremonial , and judicial law ; the first concerns manners , and the right ordering of a godly conversation ; and because these things are of perpetual equity and r ●ctitude , the obligation of this law as to that is perpetual ; and therefore in the expounding of it , these two terms , moral , and of perpetual auth ●rity , are all one , and to be taken so . . the judicial law is for r ●gulating outward society , and for government , and doth generally ( excepting what was peculiar to the people of israel ) agree with the moral law ; this as given to them is not perpetual , their policy being at an end . . the ceremonial law is in ceremonies , types , and shadows , pointing at a saviour to come ; this is also abrogate , the substance being come ; but there is this difference , that the judicial law is but m ●rt ●a , dead ; and may , where 't is thought fit , with the foregoing caution , be used under the new testament ; but the ceremonial law is mortifera , deadly , and cannot without falling from grace , gal. . , . be revived . when we speak of things moral , we are to distinguish between things naturally moral , that is , such ( as love to god and our neighbour , and such like ) which have an innate rectitude and holiness in them , which cannot be separate from them , and things positively moral , that have their obligation by a special positive superadded sanction , so that their rectitude flows not from the nature of the things themselves , as in the former : as for instance , in the fourth commandment it is naturally moral that god should be worshipped , nature teacheth it ; but that he is to be worshipped on such a day particularly , that comes to pass by vertue of his positive command ; the first cannot be altered , the second by the lord may ; but till he alter it , the authority lies still on all , and it is equally sin to sin against any of them , though without the positive sanction , there is no obligation naturally requiring obedience in some of them . the sixth distinction is of the moral law in two tables , first and second ; the first contains ou ● immediate worship , service and obedience to god himself , and is comprehended in the first four commandments ; th ● s ●cond contains our mediate obedience to god in all the duties we owe to other ● , in the last six ; they were at first so divided by the lord hims ●lf , for there are ten in all , deut. . . from this distinction take notice ; . that all the commandm ●nts of the second table are of like authority with the first , god sp ●ke all these words ; yea , as it appears from act. . ▪ it was our lord jesus . . the sins immediat ●ly aga ●nst the first table , are gre ●ter th ●n those against the second ; for this cause , matth. . . the first is called the first and great commandment : ther ●fore . in morals ( if th ●y be things of the same nature ) the duti ●s of the second table cede and give place to the duties of the first table , when th ●y cannot stand together ; as in the case of love to god , and the exercise of love to our father and neighbour , luke . . matth. . . wh ●n obedience to god , and obedience to our superiours cannot consis ● , we are to obey god rather than man , act , . . and we are to love the lord , and hate father and moth ●r , luke . ● . . y ●t take notice , that ceremonials or positives of the first table , for a time cede and give place to morals in the second ; as fo ●●elieving or pr ●s ●rving our neighbours life in hazard , we may trav ●l on the sabbath day , according to that scriptur ● , i will h ●ve m ●rcy and not sacrifice ● and the sabbath was made fo ● man , and not man for the sabbath , &c. the seventh distinction ( which is ordinary ) is of the commandments into affirmative and negative , as ye see all the commandments in the first t ●ble are negatively set down , ●orbidding sin directly ; th ●● shalt not have an , other gods , &c only the fourth is both negative and ●ffirmative , ●orbidding sin , and commanding duty directly ; as also the fi ●th only , which is the first of the s ●cond t ●ble , is affi ●mative , all the r ●st are negative . this disti ●ction is not so to be understood , as if nothing were commanded or injoyned in negative pr ●c ●pts , or as i ● nothing were fo ●bidden in affirmative pr ●c ●pts ( ●or whatever be expr ●ss ●d as forbidden the co ●●●ary is always in ply ●d as command ●d , and whatsoever is expr ●sly commanded , the contr ●ry is always imp ●yed as forbidden ) b ●t the disti ●ction is taken from the manner of setting them down ; conc ●rning which , take th ●s ● rules or g ●neral obs ●rvations for your better understanding , many wher ●o ● are in the larger cat ●chisme . howev ●r the commandments be expressed , affirmatively or negatively , every one of them hath two parts ; one affirmative , implyed in negative precepts , requiring the duties that are contr ●ry to the si ●s forbidden ; another negative , implyed in the affirmative precepts , forbidding the sins that are contrary to the duties commanded ; as for example the third comm ●ndme ●t , thou shalt n ●t take the name of the lord thy god in v ●in ; it implies a command reverently to use his name : so , to remember to keep holy the sabbath d ●y , implies a prohibition of prophaning it ▪ in which sense all the commandments may in some respect be called negative ( and so a part of the fourth commandment is neg ●tively expressed , th ●u shalt do no work ) or affirmative ; in which respect christ c ●mprehendeth all the neg ●tiv ●s under these two great affirmative commandments , of love to god and our neighbour , for every commandment doth both ●njoyn and forbid ; the like may be said of promises and threatnings , there b ●ing in every promise a threatning , and in ev ●ry threatning a promise conditionally implyed : and this may be a reason why some commandments are negatively expressed , some positively , to shew us that both are comprehended . though the positive commandmen ● , or ( the positive p ●rt of the commandment ) be of alike force and authority with the negative , as to the obligation it layeth on us to duty , yet it doth not tye us to all occasions and times , as negatives do : hence is that common maxim , that affirmative commands tye and oblige semper ever , that is , they never want their authority , and we are never absolved from their obedience ; but they do not oblige and tye ad semper , that is , in all differences of time we are not tyed to the exercise of the duties enjoyned ; negatives again oblige both semper & ad semper , th ●t is , always , and in all differences of time : for instance , in the third commandment , the affirmative part is to use the lords name and ordinances holily and reverently in prayer , r ●ading and hearing , &c. so in the fourth commandment we are r ●quired to sanctifie the sabbath , by waiting on ordinances , &c. this makes these still duties , so as to pray , hear , &c. are still d ●ties , but we are not to be , and should not be always exercised in these duties , for we must abound in other duti ●s also of necessity , and mercy , we must eat , and sleep , &c. and when we sleep , we can neither act love , nor fear ▪ again , the negative part is , not to prophane the lords name in his ordinances ; this may not be done at any time : the reason of th ● difference is this , bec ●use in affi ●mative ● we are not always tyed to the a ●●s of duties and graces , but to the disposition and h ●bit . habits are a spiritual quality , a ( vis ) or pow ●r fitting and enabling for bringing forth these acts , and for the bringing them forth in the due time and season , when they shall be called for ; but in sinful things we are prohibited , not only the habits , but the acts also : the one is always and ever a sin , but the other is not always called for as duty . if any desire rules to know when a duty is called for ; as for instance , when we are to pray , hear , &c. it is hardly possible to be particular in this , yet we may try it by these generals . any affirmative precept binds to present practice , when the duty r ●quired tends to god ● glory , unto which every thing should be done ( as cor. ● . . ) and when the omission of the duty may disho ●our hir ● . when it tends to others edification , and omitting will some way stumbl ● and offend . when some speci ●l providences meet and concur , to give opportunity for such a duty ; as for instance , the giving of alms when we h ●ve it , and some indigent person offers , whose necessity calls for it , gal. ● . . so when secrecy for prayer is offered , ( and no other more ●ecessary duty at that time is called for ) which we are to watch unto , c ●l . ● . . or when we meet with some special occasion or dispensation , pointing out to us this or that as a duty called for , such a providence invites us to the practice of that duty : for though providences will not make these things to become duties which are not duties , yet they will serve to time and circumstantiate duties that lye on us , by vertue of affirmative prec ●pts . some special occasions and times are set down in the word , as for praying morning and evening , for hearing the word on sabbath days ; and in these , and other the like duties , the examples of the saints , so recorded for imitation in scripture , would be obs ●rved as a copy and patern . when they have not such inconveniences with them , as cross ●nd hinder other moral duties of edification , love , &c. for if th ●y do that , they must yield and give place to these ; but if no other duty be called for , then they ought to be done , for we should be in some duty . and though such duties be in themselves moral , suppose praying , hearing , and such others , which might be instanced , yet the timing of them , or going about them at such a time , and in such a manner , is not moral simply , but as these are by circumstances called for . when without sin such a duty cannot be omitted ; and although there be not ●●y inward exercise of mind , or frame of spirit suitable thereto ; yet the conscience calls for it , or there is some one special occasion or other that puts us to it . observe , that this rule o ● negatives tying ad s ●mper , or obliging in all circumstances of time , is not to be understood , but where the matter is moral ; therefore we would distinguish again betwixt negative morals , and negative positives , for positives , whether negative or affirmative , give still place to morals . as for instance , that part of the fourth commandment is negative ; in it ( that is , on the seventh day ) thou shalt do no manner of work , yet sometimes , when necessity calls for it , some manner of works is lawful on that day , because it is only a negative positive , and not a negative moral : and so david's eating of shew-bread , was against a negative command , though not against a negative moral , but a negative positive . take this rule , that in all commands , joyntly and severally , we would have special respect unto the scope god aims at by them all in general , or by such a command in particular : now the general scope is ( cor. . . pet. . , ● . ) perfect and absolute holiness , even as he is holy ; and therefore whatever he requires , he requires that it be absolutely perfect in its kind , as that our love to him be with the whole heart , &c. and so our love to others be as to our selves ; our chastity and purity , all must be absolute . ( see tim. . . ) this rule will teach us what we are to aim and level at : and whatever exposition of the commandments comes not up to this scope , is no doubt defective ; and by this rule only can we be helped to the right meaning of every commandment , for each of them his its peculiar scope , both as to the duties it requires , and sins it condemns . and by this rule it is that our lord christ ( whose exposition with that of the prophets is best ) draws in the least and smallest branches of ●lthiness to the seventh commandment , which dischargeth all things contrary to perfect and compleat purity . the fifth rule is , that the law is spiritual , rom. . . and that not only outward obedience to such duties , or outward abstinence from such sinful acts is called for , but the law , having a spiritual meaning , calls for spiritual service , and that in these three : . as it requires spiritual duties , such as faith , fear , love to god , and to others ; right habits , as well as right affections , and outward actions ; and therefore paul , to prove the spirituality of the law , instanceth in the habit of lust , rom . as a thing thereby discharged . . the law is spiritual , in that the obligation thereof reaches to the spirit , and very inwards of the heart , affections and thoughts , as well as to the outward man ; the love it requires , is love with all the soul , heart , and mind . hence there is heart-idolatry , murder , and adultery , as well as outward , therein condemned . . it is spiritual , in respect of the manner ; it requires , as to all outward duties , that they be done to a spiritual end , from a spiritual principle , and in a spiritual way , opposite to the carnal way , to which the unrenewed heart of man is inclined ; in which sense we are commanded to walk in the spirit , gal. . . and so praying and praising , which this law calls for , is praying and praising in the spirit , cor. . v. , , . a sixth rule is , that beside the duty expressed , there is more implyed in the affirmative commands ; and beside the sin pitched on , there is more forbidden in the negative precepts , even all duties and sins of these kinds , in whatsoever degree : as for example , in the affirmative commands ; . where the duty is commanded , all the means that may further it are commanded likewise : hence under care to preserve our brother , levit. . , . it is commanded that we should reprove him , &c. . where any thing is commanded as a duty , all duties of that kind are commanded , as keeping holy the lords day , is commanded in the fourth commandment ; there hearing , praying , watchfulness all the week over , and all things belonging unto the worship of god that day , such as tythes , that is , maintenance for a ministry , calling of fit ministers , building churches , &c. are required , though they be not all duties of that day . . where a duty is required , the owning and suitable avowing of that duty is required also ; and so believing in god ▪ and the profession of faith are required in the same commandment , rom. . . where the duty of one relation is required ( as of childrens subjection ) there is required the duty of the other relation ( as of parents ) yea , and also of all under that name . again , in negative precepts observe : . where great sins are forbidden , all the lesser of that sort are forbidden also ; as under adultery , murder , and idolatry , all light , obscene whorish words , wanton looks , unchaste thoughts , revenge , rash anger , worldly affections , &c. are forbidden ; and they are comprehended and prohibited under the grossest terms , to make them the more detestable , odious , and dreadful . . all means that may prevent these sins are commanded , and all snares , or occasions , or incitements to them are prohibited . . where any sin is forbidden , there the least scandal about it , or the least appearance of the guilt of committing it , is forbidden also ; for god will have his people holy , and shining in holiness , unspotted , and without scandal , and abst ●ining not only from all evil , but from all appearance of it , thess. . . . we are not only forbidden the committing of such sins our selves , delighting in them , and inclining to them , but accounting light or little of them in others ; yea , we are commanded and ought to mourn for them , when committed by them . the seventh rule is , whatever duty lies upon others , we are commanded in our places to further them in it , as masters are to further their servants , husbands their wives , one neighbour another , by advice , direction , incouragement , prayer , and other helps , as in the fourth commandment is clear , where the servants duty , and the strangers , is imposed on the master ; and whatever sin is discharged in our selves , we are discharged any manner of way to partake in the same with others , whether by advice , example , connivance , ministring occasion , or by sporting and laughing at it in them ; for so the rule is , tim. . . keep thy self pure , partake not of other mens sins : men may be free themselves , as to their own personal breaches , and yet highly partake of others breaches of the law. the breach of one commandment virtually breaks all ; there is such a connexion and linking together of the commandments , that if the authority of god be slighted in one , it is so in all , jam. . . john . . one thing may in divers respects ( as an end or means ) be commanded or forbidden in many , yea in all the commandments , as ignorance and drunkenness are , because they disable for all duties , and dispose to all sins : of this kind is idleness also ; and so knowledge , sobriety , watchfulness &c. are commanded in all the commandments ; for without these men are unfitted and incapacitated for performing any commanded duty . the tenth and last rule is , the law is holy , just , and good , therefore the least motion against it , or discontentment with it , is sin , rom. . . in sum ; take these few watch-words concerning the obligation of the law. that it obligeth to all duties , and to all sorts of duties , publick , private , to god , to others , and to our selves ; and that words , actions , gestures , yea thoughts , and the least motions of the heart , come under its obligation : his commandment is exceeding broad , so that there is nothing so little , but it ought to be ruled by this word , and that in all persons of all ranks , whether as to doing or suffering . that it obligeth to the right manner of duties , as well as to the matter , and to every thing that belongeth to duties ; and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded . that it obligeth the whole man , the outward , in deeds , words , gestures , and appearances or shews ; the inward , in the understanding , will , affections , memory , conscience ; and so it requires that the mind , will , and whole nature be sanctified , and conform to all these commands . that it obligeth to obedience in all these always , and in the highest degree , so that the least disconformity in habit or act is a transgression ; the obedience it requires is perfect in all these respects , that not only there must be no breach of any of these commands directly , much less a continuance in a breach , but that also . there must be no appearance of breaking them , thes. . ● . . there must be no consent to break them , though it come not forth to act , matth. . . there must be no casting our selves in the way of any temptation or snare , whereby we may be inticed or occasioned ( to speak so ) to break them ; as dauid was by his looking on a woman , sam , . . which job guards against , job . v. , . there must be no corrupt motion , affection , or inclination to evil , even where it gets not assent , there must be no tickling of delight in the thing , though the heart dare not consent to act it , nor any discontentment with the restraint that keepeth from such a thing , or secret wishing that such a thing were lawful ; but on the contrary , we must account every commanded thing right , psalm . . the involuntary motions of the mind which never get assent to any of these evils , nor are delighted in , yet even these are prohibited by this law , because they flow from a corrupt fountain , and are the evidences of disconformity to gods image in our nature , and they ought not so much as to be in us . hence doth the apostle complain of lust , rom. . though resisted by him . it reacheth not only to streams of actual corruption , but to the fountain of original sin , whereby we entertain within us the seed and incentives unto actual evils that contradict this holy law. by all which we may see what holiness it calls for , and how often ( if we were examined in all the commands by these rules ● we would be found defective and faulty , and what matter of humiliation and repentance we may have for what is past , and what challenges we may have hereafter from this law , with what need of continual applications to the blood of sprinkling , and of washings in that open fountain , to the house of david , and inhabitants of jerusalem , for sin and uncleanness , and what need of endeavours to have our steps ordered more exactly according to it . before we close the preface , i shall first add two distinctions more , then two more rules : . give you some scriptures for your memories cause . . give some directions or helps to those who make conscience to study this law. . answer and clear a special case . then ye would distinguish betwixt this law as given to adam , and as given to israel ; for as given to him it was a covenant of works , but as given to them it 's a covenant of grace ▪ and so from us now it calls for gospel-duties , as faith in christ , tim. . . repentance , hope in god , &c. and although it call for legal duties , yet in a gospel-manner ; therefore we are in the first commandment commanded to have god for our god , which cannot be by sinners obeyed , but in christ jesus , the covenant of works being broken , and the tye of friendship thereby between god and man made void ; so that now men , as to that covenant , are without god in the world , and without christ and the promises , ephes. . , . and so our having god for our god , ( which is pointed at in the preface to the commandments ) and christ for our saviour , and closing with his righteousness , and the promises of the covenant ( which are all yea and amen in him ) must go together . distinguish betwixt the divers administrations of the covenant of grace , and of the law , in respect of positives , falling under the second commandment ; for that commandment tyed the israelites before christ to circumcision , sacrifices , the seventh day of the week , and other ceremonies agreeable to the administration of the law , and covenant of grace then ; but now it forbiddeth them to us , and requireth other duties ; for the priesthood being changed , there is of necessity a change also of the laws belonging thereto ; yet that commandment , as a part of the moral law , doth perpetually oblige and tye to worship god , and none other , and that according to the manner which he prescribes . next unto the rules already laid down for the better understanding of the commandments , we add two more . the first is , that the commandments are so to be expounded , as that none of them may contradict another , that is , there is nothing commanded in one that is forbidden in another , or contrary ; one duty doth not justle with nor thrust out another , but they differ only ; and then two duties coming together , in that case one of them ceaseth to be a duty for that time , as is said in that distinction of affirmative and negative commands . the second rule is , that all these commandments bind and call for obedience from men , according to their places , and other qualifications and circumstances : the fifth commandment calleth for one thing from a magistrate , another from a subject ; a magistrate is to edifie one way , a minister another , a private christian another ; a servant is one way to reprove his fellow-servant , a master another way : the law requires more from a man of parts , power and riches , than from another , as to exercise and improvement of these gifts : the law being just , has in it a proportionableness to places , parts , &c. and sets bounds to stations , but alters them not , nor confounds them . for the help of your memories , and that ye may have these rules more obvious , ye may draw them all under these five scriptures . the first scripture is , psal. . v. . thy commandment is exceeding broad ; which though it be more extensive in its meaning , yet it doth certainly include this law , which in an especial way is the commandment , and in the sense and comprehensive meaning thereof is exceeding broad ; for it takes in the fulness and extent of the whole law , in its obligation , as to all things , persons , and duties of all sorts . the second scripture is , rom. . . which speaks to the spirituality of the law in the obedience which it calleth for , the law is spiritual . the third scripture is , rom. . . which speaks the perfection of its nature , the law is just ; therefore fretting against what it commandeth , or wishing it were otherwise , is a breach thereof ; it is holy ; therefore to be disconformable unto it , is to be unholy ; it 's good , and therefore it ought to be loved and delighted in . the fourth scripture is , tim. . . and it speaketh the great end of the law ; the end of the commandment is charity out of a pure heart , and a good conscience , and faith unfeigned ; which threefold end speaketh out the absolute purity and holiness called for in our love to god and others , so as to have a good conscience in this before god : all which must slow from unfeigned faith without presumption , resting on jesus christ , who is in this sense the end of the law. the fifth scripture is , tim. . . the law is good , if a man use it lawfully : and this guards against abusing of the law , and putteth us to the lawful use of it : there are extreams in abusing the law ; as . when it is used to seek righteousness by it . again . when the authority of it is pretended for something it warrants not , such as the traditions of the fathers , mat. . seeking of salvation by the observation of circumcision , &c. . when its authority in practise is denied . . when it is turned from practise to vain speculations and questions . . when it is so used as it deters and scares from christ . when it is so made use of , as it oppresses and discourages a believer , for whose sake ( t ●● . . . ) it was never made or appointed , as to its threatnings and condemning power : and lastly , in a word , when it is not used to the ends , and in the manner expressed , in the former scriptures . fourthly , because the study of this law is so singularly useful , we not only press and commend it , but add further some few directions , whereby we may be helped rightly to use it , and to guard against the abuse of it in our hearing and reading of it . the first direction is , ye would look on it as god's word , and take it as if ye heard himself from sinai pronounce it , that so ye may tremble , and be more affected with holy fear when ever ye read , hear it , or meditate upon it ; for so was the people affected when it was first promulgate . be much in prayer for grace to take up its meaning ; david ( psal. . . &c. ) prayed often for this , and thought it not unbecoming a king , yea a believing king , and a prophet , to study this law , and pray much for opened eyes to understand the meaning thereof . in your reading seek to understand so as to practise it , for that is the end of knowledge , and the end the law it self aims at , deut. . , . we knowing no more in god's account than what we endeavour honestly to practise ; and not aiming at practice , indisposeth both for understanding and practice , and makes men exceeding careless . as ye hear and learn any thing to be duty or sin , reflect on your selves , and try whether that be sin in you , and how far short ye are in that duty ; for this is the proper use of the law , to reveal sin and transgression , rom. . . and therefore it is called a glass , jam . , . and ye would look in it so as ye may know what manner of persons ye are , and may know what spots are upon you . when the law discovers sin , ye would open your bosom to let in convictions ; for the law entered that sin might abound , not in practice , but in sense feeling , and conscience , rom. . . and follow these convictions by repentance , till they necessitate you to fly to christ , and leave you there . take help from christ's sermons , and the prophets , to understand this scripture , for they are the only canonical ; and therefore the best commentary upon the commandments ; yet ye would not despise the light holden forth in humane writings , such as the larger catechism , which is very full as to this , and if conscionably improved , will prove exceeding profitable for your instruction . lastly , the grave case that we would speak unto , before we enter particularly on the commandments is , whether any of these commandments may be broken in our sleep , by dreams , imaginations , actions , &c. which otherwise are unlawful , or whether when a man is sleeping and dreaming he be sub ●ect to the rule of the law , and if its obligation extend to him even then ? this question hath its own difficulty , and although it be not good to be curious in it , yet it wants not its own profit , as to the peace and quietness of god's people , or to their humbling and stirring upun to repentance , if it be rightly decided . i know almost all run on the negative , as if men were not in the least guilty of sin by such dreams , upon this ground , upon this ground , because they are not then in a capacity to use and exercise their reason , but that they are in this case as mad , distracted , or frantick men . i desire to be sober in speaking to this ; yet i shall adventure to speak my mind a little about it , with the reasons of it . and . we say there is a great difference betwixt sleeping dreaming men , and mad-men . . because madness is wholly in it self penal , and is a disease following sinful man as other diseases : but so it cannot be said of such dreaming ; for as sleep was natural ( there being before adam's fall a day and a night as well as now , and there b ●ing an instance then of adam's sleeping ) so must dreaming be , being procured by the restlesness of the fancy , and the roving of the imaginations , which is some way natural ; but that men dream of such subjects , or that their dreams are of such a nature ( as filthy or prophane ) seems clearly to follow sin , which dreaming simply doth not ; and therefore man is not so passive in this , as in madness . . because in dreams men have more use of reason than in madness , though ( as the school-men say ) that use be imperfect , yet as they grant ( and experience confirmeth it , and augustine lib. . confess . acknowledgeth it in himself ) men may reason and debate in sleep , yea sometimes reject some motions , and though dreaming yet not give consent unto them ; and that upon reasons which at other times possibly they will imbrace . hence is it that there is a sort of suitableness and likeness betwixt mens dreamings , and th ●ir rational actings when waking ; children and mad-men , or men in a distemper , having more foolishness and less reason in dreams than these who have more use of reason ; but wise men in a distraction , and natural fools , have no such difference then : beside , we conceive that dreaming is more proper to reasonable men than beasts , and to men that have exercise of reason than to children , but madness may be in all . ● . because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason , than it can be said to have upon him when in madness , as to the things committed by him in it . . neither is it without some weight , that under the law , levit. . deut. . . sacrifices and washings were appointed for some sins committed in sleep and dreaming ( whatever they be in themselve ● ) which were not appointed for the sins of such as were frantick : all which put together , and duly considered , we cannot look upon sins , i mean things otherwise unlawful , in dreaming , and sins in distraction , as equal . yet secondly , there be some things that we willingly grant in this matter : as . that we do not com ●rehend under these sinful dreams every passing transient thought or motion in sleep , which has meerly an idleness and unprofitableness with it , which though it might possibly be sinful in men waking , ( when they should aim in the least thought at something edifying ) yet we think dreams that are m ●erly ( so to s ●y ) negative , that is , not sinful on the matt ●r , are not to be accounted sins ; nay , nor yet sins historically , as it were , objected to the fancy , or only obj ●ctively propos ●d ; i say they are not sinful , because mans fancy at such a time is open to such representations , and cannot hold them out , ●specially seeing they may possibly be carried in by the devil , who certainly waits th ●se times ; but there are other sinful dreams , such as that spoken of , l ●vit . . through occasion of which there is effusion of s ●ed , rising in passion , delighting in revenge , it may be ( as we have heard ) to the commi ●ting of some act ; such have ( as it were ) a more deliberate consent with them , and sometimes delight , yea sometimes external motion of the body endeavouring the accompl ●shments of its desires : in all which it seems hard to say , that a man is passive only , and when the subject of the dreams are such things as a natural conscience will scare and tremble at , it is of these we speak . we conceive there is a great difference , as to degrees of sinfulness , betwixt such sinful motions , desires , delectations , &c. that are in a waking man , and the same in one asleep ; the guilt is much less by many degrees in the one , than in the other . a difference is to be made betwixt gross sins objectively represented to the fancy in sleep , and the same sins which are not only so represented , but also have more setled motions following thereon . there is a difference also betwixt distempered men in their dreams of this kind , and m ●n who are sob ●r , and well at thems ●lves ; yet we cannot but incline to think , that there is some guilt that may and ought to be r ●pented of in such dreams , and so that men may in their sle ●p sin against these holy commandments , seeing that in many dre ●ms , as in many words , th ●re are divers ( even sinful ) vanities , eccl ●s . . . this truth is something clear from the grounds already laid down ; but we shall for further clearing and confirming of it , add these following arguments . the first is this . that tickling delight , as an evil against the law of god , is a fruit of original sin , which sin infects all our imaginations , and makes them evil . gen. . . yea , they are the flowings out of habitual lust , which is now natur ●l to us ; and if they be a fruit of that tree , or a daughter of that mother , must th ●y not be of the same nature , and so sinful ? and that they must flow from original sin , may thus be made out ; that none can imagine such dreams to have been incident to adam , in the state of innocency , while all was pure , even though sleep and dreams w ●re natural to him : and this may be confirmed ●rom that one maxim of the school-men , that adam's innocency was capable of no deception , nor of any thing which might make him sad , ●ither sle ●ping or waking ; but such dreams c ●rtainly imply both . it it be said , such dreams may be from an external cause as the devils objecting such and such things to m ●n in sleep : i answer , i g ●●nt in part it may be so ; but . though he object th ●m to us sl ●●ping as well as waking , yet it is we that entertain th ●se objected representations , it is we that delight in them , and move by them , though tempted thereto by him : we may say he is father ▪ and as it is , act. . . he filleth the heart , and furnisheth fewel ; but we are the mother ( i say it is our corruption ) that bringeth sorth ; and can any say , that if there were no corruption within us , that th ●se would be so entertained ? . though they come from him as an external cause , yet considering that our nature is inclined to such things , so that powder or flax taketh no sooner with fire cast into them , than our corrupt nature doth with these temptations : is it possible to imagine that a dut of temptation should be thrown in , and not at least awake and stir the savour of corruptions ? indeed pure nature in our blessed lord ( who was without original sin ) was like wat ●r , presently to quench all such fiery darts . . if they come from the d ●vil , to what end can he object them to men ; it must either be because they are sinful , that being his aim to d ●file them th ●r ●by , and draw them to sin , or because th ●y are troublesome and heavy to men , he having delight also in mens mis ●ry ; but such dreams are no way weighty and troublesome to the most part of men , that th ●refore is not his aim , nor would they be so much burdensome to others , were it not from their apprehension of guilt under them ; and therefore satan's aim must be thereby to de ●ile men with sin . argument which confirmeth the former , ( and let us consider it with reverence ) our blessed lord j ●sus was made in all things like unto us , exc ●pt sin , none of the fruits of original sin , which are sinful , are to be found in him ; and yet , i suppose , none can without horrour imagine such dreams to have been incid ●nt to him , or that his absolute holin ●ss was capable of them . he is the only instance of one free from original sin , yet may he be supposed lyable to any other penal thing , excepting . what impli ●s sin . . what impli ●s dist ●mp ●rs and infirmities in the contemp ●rature and constitution of his body from inward causes , because he had no inward cause , being fr ●e of sin as adam before his fall ; and therefore not naturally ( i mean from inward principl ●s , or n ●cessity , as we are ) subj ●ct to sickness or death . the third argument is , that men are often accessary to th ●se sinful dreams thems ●lv ●s , either . by ex ●●ss , disposing thems ●lves to such inclinations , or ● . by a loose mind that delights in following such things throughout the day in their more reasonable m ●ditations , and more determinate purpose ● ; it being ordinary , that dreams follow much the constitution of the bo●y , or the habitual strain of our practise : in which respect m ●ns callings or particular imployments , will run up and down before the fancy in their sleep , and so their sinful exercises also : or . by not praying to god to guard against them , and neglec ●ing to pr ●ss more after mortification for that end : or . by not being suitably affected with them after they are past and gone ; in which cases even the school men ( who are not the most rigid and tender casuist ● ) will grant ( all things being considered ) sin to be ex cons ●quenti in dr ●ams ; and we suppose few fall in such dreams , who may not in one circumstance or other read their accession to sin therein , and though our ●rame and constitution be in it self natural , yet that it should incline us sleeping or waking to any thing sinful , that is and must be f ●om corrupt nature , seeing it clearly speaketh the inordinateness of our natural inclination . the fourth argument ●s from the law of washings and sacrificings for the sin of uncleanness in mens dreams , when they pass se ●d in their sleep , which seemeth to say thus much , that both sleeping and waking men should be holy ; and although there be sacrifices and cleansings appointed for some things that are not morally sinful , as the touching of a dead body , having leprosie , &c. yet simply to say so of the case in hand were hard : for . if it be said there was no moral sinfulness in that kind of pollutions , what then could these sacrifices and washings signifie ? if any say , as th ●y must say , they looked to secret actings of original sin , it doth confirm what we have said : but . is there in any such things as are not accounted sinful in themselves , such a dependency upon , or likeness to any commandm ●nt , as there is in that which is mentioned levit. . to the seventh commandment , to which it seemeth to have a direct reference ? the fifth argument may be taken from the extent of the law , which reacheth to the whole man outward and inward , soul , heart , mind ; and if to the whole man , then why not to the fancy , memory , imagination , &c. and we are sure when spirits are made perfectly conform to the law of god , there will not be found in them any such fancy imaginable as consistent with it : besides , doth not this law oblige and tye always ? even fleeping men ( as we conceive ) are under the negative precepts of it , that is , although they be not bound to pray and hear in their sleep , yet they are bound not to murder , nor commit adultery , &c. in their sleep ; and the more renewed and holy christians are in their ordinary walk , so are they in their dreams ; and even in this sanctified persons differ from unrenewed ones . the sixth argument is this , we suppose these grounds that prove involuntary lust in the first motions thereof , and before they can come to consent to be sin , will infer these motions in sleeping men ( of which we speak ) to be sinful also : for . though these motions of lust be involuntary , and weaken not the deliberate use of reason more than the other : and . though they be in the regenerate wr ●stled against , and not approved more than the other , yet because these are not according to reason , ( though not brought forth by it ) and not answerable to that simple purity and angelick holiness which should be in man , and it is hard to imagine the most passing motions of lust running never so swiftly through us , not to leave behind them some dreg of defilement by reason of our corruption , that sideth still in less or more with temptation ( which cannot be said of sins objected by the tempter to our lord ) and such lusts , or motions of lust , have still by the orthodox , according to paul's doctrine , rom. . been thought sinful upon the foresaid reasons , and we see not but these same reasons will hold here . lastly , we add , that generally the consciences of the godly look on this kind of practices , although committed in sleep , with horrour , and no reasoning or disputing will truly quiet them , till they be humbled before ●od under them , and yet they use not to be so troubled in other things that are meerly ceremonial : how doth augustine complain of this , yea confess and lament it , conf ●ss . lib. ● . cap. . ( though elsewhere he accounts it no sin ) yet he crys out of it , and that he thought it a mercy , that he had not done what in sl ●ep he consented to act , reperimus nos non fecisse , d ●leamus t ●men quoquo m ●do in nobis factum fuisse , it grieves him that it should be any way done in him , and he agreeth it thus , that he had not always rejected these as sometimes he had done : and do not the godly sometimes in their sl ●ep make opposition to th ●se motions ? and how often do they in prayer wrestle against this evil , and that ( as i conceive ) from another apprehension of it than simply because of any punishment or a ●●liction that is in it ? for many things more af ●licting do not so affect them ; and yet even these know the reasons that are made use of against the sinfulness of it , which maketh me think there is something directly against conscience and purity in these sinful actions or motions . to conclude , sure we are this opinion is not unsuitable to the end of the law , and that absolute purity and angeli ●al holiness god calleth for in it ; namely , that not only when we are awake we are to be still with him , but that our sleep should not break our communion with him : and certainly it is most safe for man to humble himself under the s ●ns ● of his sinf ●l nature , and the sad necessity of sinning , both waking and sleeping , he hath brought on himself ; that th ●r ●by he may the better press on himself the necessity of a mediator for righ ●eousness , which are the great ends and uses of the law. we come now more particularly to the words which the lord himself spoke : concerning the number of these commandments , and general scope of them ( as hath been said ) there is no question : but there be four things we would sp ●ak a little to , for further clearing of the text , b ●fore we come to speak particularly to the first commandment . the first is , whether these words , i am the lord thy god , &c. be a part of the first commandment , or a preface to all the t ●n ? ans. we think it is a ground laid down for pressing and drawing sorth our obedience to all the commandments , yet it hath relation more especially to the first commandment , as the negative expression there cleareth , which is , thou shalt have no other gods before me , that is , no other than me : what me ? even me the lord thy god that brought thee out of the land of egypt : so then there is a special relation betwixt this commandment and the preface , as including the positive part of this negative commandment , and it doth especially clear these three things . what is the right object of worship , it is jehova , elohim , the lord , that sheweth the unity of the divine essence ; for so jehovah , being a word in the singular number , is ordinarily look't on as pointing out this , then elohim , which is a word in the plural number , speaketh the plurality of persons in the god-head ; so that the lord commanding and requiring obedience , here is one god , and three persons . it cleareth what is the right channel in which our service should run , it is in the channel of the covenant , our obedience is to be directed , not to god abstractly considered , but to god as our god , i am the lord thy god , saith he , and thy god by covenant ; so the expression is , deut . . that thou mayst fear this glori ●us and fearful name , the lord thy god. this maketh our service and worship sweet and kindly ; and without this relation there can be no acceptable service performed by sinful man to god ; and that relation ( that by the covenant of works once stood betwixt them ) being broken , it saith it must be made up again , which only can be done in christ ; and it saith also , that this relation to god in him , and obedience to the law , can consist well together . it cleareth what is the right and great motive of obedience , to wit , the benefit of redemption , love and thankfulness , upon that account , constraining to the performing of these duties that are commanded , that they may be done willingly , and in a chearful manner . secondly , it may be asked , why the second commandment , and the fourth commandment , have reasons pressing obedience annexed to them , which none of the other hath , at least expresly set down by the lord ? ans. this may be a reason , because all the other commandments are by the law of nature determined in mens consciences , and the sins against them are by natures light seen to be evil ; but the substance of these two , to wit , what way he will be worshipped in externals , and on what day as the solemn time of worship , being determined by gods positive law , they are not so impressed on mens consciences as the duties required in the other commandments are ; therefore the lord addeth reasons to ●ach of these to perswade to the obedience of them ; as to the second , i am a jealou ● god ; and therefore will not admit of any the least appearance of declining from me , even in externals ; and to the fourth , keep the sabbath day , for i have put a difference betwixt it and other days , though before there was none , which is further amplified in the text : now by this reason ( which is also given by the school-men ) it may appear , that the second commandment concerning outward worship , according to our way of distinguishing them , is distinct from the first , which requireth the inward worship due to god : for the first commandment is moral-natural , and can never be altered , and has as much impression on a natural conscience as any ; and therefore , according to this ground , needed no reason . thirdly , it may be observed also , that some commandments have promises added to them , which others have not ; not that any commandment wants implied incouragements , but in some they are expressed , as in the second , he sheweth mercy to thousands , &c. and in the fifth , that thy days may be long , &c. the reason given why promises are particularly expressed in these two is , that obedience to these two seemeth to bring most hurt ●o men , and is most cont ●ary to th ●ir corrupt wills and affections , it seemeth not so prejudicial , nor is it so obnoxious to the hatred of the world , that men love god , and fear him in their hearts , &c. as it is outwardly to confess him before men , and that by adhering close to the true manner of worshipping him . this maketh men obnoxious to persecutions , prosses , losses , &c. to be seriously taken up in the externals of godliness , sometimes bringeth much prejudice with it , and is to many troublesome , and so to be obedient to superiours , and tender of inferiours , is not easily condescended unto ; therefore god to counterbalance the difficulti ●s that accompany the obedience of these two commandments , hath added promises to them , the more to incourage and stir up to the obedience of them . the fourth thing we would take notice of is , that some commandments have threatnings expressed in them , which others have not , as the second , and the third , not that any commandment wanteth implied threatnings ; but the reason is , because men ordinarily count light of the brea ●h of these two commandments , if they be ( as they think ) honest at the he ●●t , though they be very negligent and careless in many outward things and though in the manner of worship they be very slight and perfunctorious , yet if it be to the true god , they think the less of it : and so also men are given to count very light of reverent using god ●s holy name ; therefore he hath put a threatning to both these commandments , to make men know he will not so easily pass them , as men oft times imagine ; and that all these three , reasons , promises , threatnings , are added to the second commandment , it doth very clearly and convincingly shew of what conceinment that commandment is , and how ready men are to break it , and that there is special consideration and regard to be had to it , so far is it from being to be 〈◊〉 to be expunged out of the number . exod. . . thou shalt have no other gods before me . in this first commandment we may consider these two : . the thing commanded . . the qualification of the command . the thing commanded is negatively set down , thou shalt have no other gods , directing to the right object of worship , and differencing the true god from all supposed gods ; for though there be but one god ▪ yet are there many who are called gods , cor. . , , . the qualification added , is in these words , before me ▪ which tend not only to the aggravation of the sin here discharged , as being done in his presence , and done , as it were , in contempt and despite of god who always sees ; but especially to shew the extent of the prohibition , that it tyeth up not only from outward idolatry , but even from that which is inward and secret , and that men see not , and is known to god only ; and so this commandment r ●quireth not only external worship , but that which is inward and spiritual before god. hence the scope of this first commandment lieth clearly in these two things , ( wherein it differeth from the second ) to wit , . that it sheweth who is the right object of w ●●ship , and directeth men thereto . . that it r ●gula ●eth 〈◊〉 internal worshipping of god , and calleth for that ▪ whereas the second commandment supposeth both these , and directeth as to the manner of worshipping the true god in externals , and regulateth these . this commandment , as all the rest , hath a positive part requiring something , and a negative part prohibiting something : we shall , in the first place ▪ speak to what is required here , and we take it up in these three things . and first it requireth the right knowledge of god ; for there can be no true worship given to him , there can be no right thought or conception of him , or faith in him , till he be known : he must be known to be one god in essence , deut. . . and three persons , john . . he must be known in his attributes and essential properties , infiniteness , immenseness , unchangeableness , eternity , omnipotene , omniscience , wisdom , goodness , justice , and faithfulness : he must also be known in his special works , whereby his soveraignty and majesty appeareth , as his works of creation , providence , redemption , and what concerneth it ; as the covenant of grace , and its terms ; the mediator , and his offices : no service or worship can be offered to god , nor can we have any ground of faith in him , without some measure of distinct knowledge of these . it requireth from us a suitable acknowledging of god in all these his properties : as . that he be highly esteemed above all . . loved . . feared . . believed and trusted in . . hoped in . . adored . . honoured . . served and obeyed . and so . he must be the supreme end in all our actions , that should mainly be aimed at by us . it requireth such duties as result from his excellency , and our acknowledging him to be such a one : as . dependance upon him . . submission to him , and patience under cross dispensations from him . . faith resting on him . . prayers put up to him . . repentance for wronging him . . communion , and a constant walking with him . . d ●lighting in him . . meditating on him ; and such other as necessarily may be inferred as duties incumbent to creatures in such a relation to such a god , whose excellency and worth calleth and inviteth men to all suitable duties . next , it is necessary that we add some advertisements to these generals . and that the commandment requireth all these , and in the highest and most perfect degree . that it not only requireth them in our selves , but obligeth us to further them in all others , according to our places and callings . that it requireth the diligent use of all means that may help and further us in these ; as reading , meditation , study , &c. that these things which in some respect may be given to creatures , as love , fear , &c. yet when they are required as duties to god , they are required in a far more eminent way ; so that creatures must yield and give place when god cometh in competition with them in these ; and these things which are proper to god , as resting on him , adoring of him , are to be given to no other . all these things are so required , as none of them thrust out another ; but that all so consist , as every duty may keep its own place , without prejudice to any other . in the next place , we would consider the negative part of this commandment , for the extent thereof will be best discerned by cons ●dering what is forbidden therein , and how it may be broken : it is indeed the commandment , in reference to which , beyond all the rest , almost the general ●ty of men think themselves most innocent ; and yet upon tryal it will be found , that men are most guilty of the breach thereof : we may look upon the breach of this commandment more largely , as god is any way wronged in that which is his due ; or more strictly , as it relateth to that which is more properly idolatry . being more largely considered , it is broken two ways . when what is proper and essential to god , is denied to him in effect , or practically ; as wh ●n he is not accounted eternal , omnipotent , one blessed god in three persons : and thus men are guilty , either in opinion or in practise , when they walk so before god , as if they thought him not omnipotent , omniscient , &c. and so tit. . . it is said of some , that they profess to know god , but in works they deny him . it is broken , when any thing unbecoming the holy majes ●y of god is attributed unto him ; as that he changeth , favour●th prophanity , &c. so psal. . . it is said of some prophane men , that they thought him like unto themselves . these two may be called more general idolatry ; we shall speak f ●rther to them afterward . the third way it is broken ( considering the breach of this commandment strictly ) is by attributing that which is due to god , and properly belongeth to him , to creatures ; as trusting in them , c ●lling on them by prayer , accounting them omnipotent , omniscient , or believing that they have influence or power to guide the world , which some do attribute to stars , to the heavens , to fortune , to saints , to angels , yea to devils , this is properly idolatry : and b ●cause it is the chief scope of this commandment , and we are bidden expresly to keep our s ●lves from idols , john ▪ we shall insist a little on it . and ● . we shall premit some distinctions of idolatry . . shew how men fall in it . . what are the special idols men commit idolatry with . . which are the most subtil and dangerous idols . . give some rules whereby ye may try this sin of idolatry , even when it is most subtil . and idolatry may be disting ●i ●●ed , . into idolatry against the first commandment , when worship is not directed to the right , but to the wrong object ; and idolatry against the second commandment , which striketh against the prescribed manner of worshipping god : we are now to speak to the first . this idolatry is either . doctrinal , or idolatry in the judgment , when one prof ●ssedly b ●lieveth such a thing beside go ● to have some divinity in it ; as heathens do of their mars and jupiter , and papists do of their saints : or . it is practical , when men believe no such thing , and will not own any such opinion , yet on the matter they are guilty of the same thing as covetous men , &c. the first taketh in all heathens , turks , h ●reticks , that by their doctrines and opinions wrong the true god , or his worship : the second tak ●th in all self-seeking , ambitious , covetous , and voluptuous persons , &c. who fall in with the former in their practise , though not in opinion . it may b ● distinguished into idolatry that hath something for its object , as the egyptians worshipped beasts , and the persians the sun or fire , and that which has nothing but mens imaginations for its object , as th ●se who worship feigned gods ; in which respect the apostle saith , an idol is nothing , cor. . . we would distinguish betwixt the ob ●ects of idolatry ; and they are either such as are in themselves simply sinful , as devils , prophane men , or they are such as are good in themselves , but abused and wronged when they are made objects of idolatry , as angels , saints , sun , moon , &c. distinguish betwixt idolatry that is more gross and professed , and that which is more latent , subtil , and denied : this distinction is like that before mentioned into opinion and practise , and much coincideth with it . distinguish betwixt heart-idolatry , ezek. . exod. . , . and , , . and external idolatry , the former consisteth in an inward heart-respect to some idol , as this tumultuous people were inslaved to their case and bellies in the last two fore-cited places ; the other in some external idolatrous gesture or action . in practical idolatry we are to distinguish betwixt the letting out of our affections upon simply sinful objects , and the letting them out excessiv ●ly upon lawful objects . thus men are guilty of idolatry with sinful objects , when they love and covet another mans house , wife , or ●oods , when things unlawful and forbidden have the heart . again , men are guilty of idolatry in making lawful obj ●cts idols ; as when by excess or inordinateness of love to their own means , wife , house ; &c. they put them in god's room , ●s nebuchadnezzar did with babylon , daniel . . so then , in the ●ormer sense , men make their lusts or sins , whatever they be , their idols , gluttons that serve their appetite , drunkards their drunkeness , make their bellies and appetite their idol ; for to whatever men yi ●ld themselves to obey , they are servants unto that which they obey , rom. . . an idol is something excessively esteemed of , and idolatry is the transferring of god's due , outwardly or inwardly ▪ to what is not god , whether we esteem it god or not . we shall first speak of practical heart-idolatry , especially when lawful things are made idols , which is the most subtil kind of idolatry , and that which men most ordinarily f ●ll into ; and it may be cleared these five ways ; by all which , men give that which is due to god unto creatures . there are five things that are incontrovertibly due to god , to wit , . estimation and honour above all . . love with all the heart . . confidence and trust . . fear and reverence . . service and obedience . first then men commit idolatry , when any thing , even any lawful thing , getteth too much respect from them ; so that their happiness is placed in it , and they can less abide to want it in effect , whatever they may say in words , than communion with god himself : when men have such an excessive esteem of wife , children , houses , lands , great places , &c. and when they are taken from them , they cry as micah , judg. . . ye have taken away my gods from me , and what ha ●e i more ? when all the other contentments a man hath , yea all the promises , and god himself also , proveth but of little value to him , in respect of some particular he is deprived of by some cross dispensation ; it is a token it had too much of his heart : try this by two things . . when any beloved thing is threatned to be removed , it then appeareth how it is affected , and stuck unto . . what is made use of to make up that ; see a notable difference betwixt david and his men , or most of them , sam. . . when he wanted as much as they , they know no way to make it up , therefore they think of stoning him , but he incourageth himself in the lord ●is god ; they had no more left at all , it ' like , he hath his god abiding , in whom he may yet be comforted . the second way whereby men commit idolatry with cr ●atures , is in their love which is due to god with all the heart ; but men ordinarily give away their hearts to cr ●atures , in b ●ing addicted to them in their desires , seeking exc ●ssively after them , in their d ●ating on them , or sorrowing immoderately for want of them . hence the covetous man who loveth the world , ● john . . is called an idolater , col. . ● . ephes. . . thus it discovered it self in achab , who so loved n ●both's vineyard , that he could not rest without it : so demas idolized the world , when for love of it he forsook his service with the apostle ( though it had been but for a time ) tim. . . mens love to creatures is excessive . . when their contentment so dependeth upon them , as they fret when they cannot come at the enjoyment of them , as we may see in achab , when he cannot g ●t naboth's vineyard , and in rachel for want of children . . when it stands in competition with god , and duty to him is shufled out from respect and love to the world , or any thing in it , as we see in demas , tim. . . . though duty be not altogether thrust out , yet when love to these things marr ●th u ● in that zealous way of performing duty to god , as it did in eli , sam. . ● . who is said to honour and love his children above god , v. . not that he forbore them altogether , but because his sharpness was not such as it should have been , and ( as it is like ) it would have been , had not they been his own sons whom he too much loved ; whereas to the contrary it is spoken to abraham's commendation , that he loved god , because he withheld not his only son when god called for him . the third is , wh ●n confidence and trust is placed in any thing beside god , ( to wit , excessively , as before we said of love . ) thus when a mans protection is placed in men , though princes , ps ●l . ● . . or in multitudes , or in horses and armies , it is idolizing ●f them . thus rich men may make ( as it is job . . gold their confidence , and fine gold their h ●pe ; that is , when men account themselves secure , not because god hath a providence , but because they have such means ; as asa trusted to the physitians , and not to god , namely in that particular , the cure of his disease ; or as the rich man , luke . . who founded his taking rest to his soul on his full barns ; and so some trust their standing to such a great man who is their friend : and this is known ; . by the means to which men betake them in a strait , as when they stand not to make use of sinful means . . by what noise they make when they are disappointed . . it is known by this , when their leaning on such a creature marreth their resting on god , and on his providence . hence it is hard for men to be rich , and not to place their confidence in riches ; and so christ speaketh of the difficulty of rich mens being saved . . then men trust in their riches , when the having of them maketh them to think themselves the more secure , and maketh them proud and jolly , as if they added some worth to those who profess them , which could not be , if they were not something too much thought of . the fourth way how creatures are idolized by men , is in their fear , when men or events are feared more than god , and fear maketh men sin , or at least keepst them back from duty , in less or more like those professors , who for fear of the jews ( john . . ) did not confess christ. thus men may idolize their very enemie ● whom they hate , when they fear more him that can kill the body , than him that can destroy both soul and body . thus great men and powerful in the world are often idolized , and good and well-qualified men may be made idols also , when men become so addicted and d ●voted to them , as to call them rabbi , and to be ( as it were ) sworn to their words and opinions ( as the ●●ct ●ries in corinth were , and such at all times , for the most part , are to their l ●aders ) when it is not the matter or reason that swayeth , but the person that teacheth such doctrine , or holdeth such an opinion . the fifth way of committing this idolatry is by service , when a man is brought under the power of any thing ; so whatever a man s ●rveth this way is an idol , every predominant , every person or humour that a man setteth himself thus to please is an ●dol : in this respect it is said men cannot serve two masters , god and mammon ; and if we yet serve men , we are not the servants of christ , gal. . . this may be known . by what men are most excessively taken up with , and most careful to fulfil and accomplish . . by looking to what it is for which they will take most pains that they may attain it . . by what getteth most of their time and labour . . by what overswayeth , and overcometh , or overaweth them most , so that they cannot resist it , though it thrust by duties to god ; and when they are never so taken up with gods service , but it indisposeth them when ever they come to immediate worship ; it is an evident token that such a thing is the mans idol . these be the most ordinary ways how men fall in this sin of idolatry : it were hard to speak of all the several idols which may be loved , feared , rested on too much , and so put in god's room : i shall instance in a few . the first is the world , this is the great clay-idol that both covetous and voluptuous men hunt after , crying , who will sh ●w us any good ? psal. . . by this thousands are kept in bondage , and turned head-long : an ex ●●ssive desire to have the world's goods , and to have by these a name in the earth , is many a mans idol . a second is the belly , philip. . . a shameful god , yet worshipped by the most part of men , who travel for no more but for a portion in this life to fill the belly , psal. . . to win their living , and provide for their families . to this sort also belongeth gluttons , drunkards , palate-pleasers , ( who are lookt upon as the dainty men in the world , abounding alas in our days ) being according to satans maxim , ready to give skin for skin , and all they have for their life ; and aiming at no more , job . . thus satan thought to have found out job when his riches were quite gone ; thus he tempted the lord christ to provide bread in an anxious way ; and thus fear of want captivateth many . the third great idol ( which is comprehensive some way of all ) is a mans life , his honour , credit , reputation , good name , and applause in the world ; his own will , opinion , tenets , judgments , whereof men are most tenacious , and will not quit sometimes ▪ ( as the proverb is ) an inch of their will for a span of their thrift . thus men are said to live to themselves , cor. . in opposition to living unto god , when self-respect swayeth the ● to be lovers of themselves , tim. . v. , . and lovers of their pleasures more than god , and self-willed , tit. . . pet. . . ah , who are free of this ! the fourth is men of parts , &c. who have done or may do some considerable good or evil to one , or have something in them eminent beyond others : these oft-times , in regard of the fear , love , or trust men place in them , are made great idols . the fifth is lawful contentments , as houses , wives , children , unto which men are often too much addicted , and with which they are often too much taken up , even sometimes with that which is in it s ●lf very little , and so they prove their idols . a sixth is self-righteousness , mens prayers , their repentance , blameless walking , &c. these may get , and often get more of their confidence , and weight of their eternal peace , than they should : so the jews laid the great stress and weight of their salvation upon this idol , rom. . . the seventh may be outward ordinanc ●s in purity , external forms , and profession of religion , when men rest upon these , and press not after the power ▪ as the jews who cryed up the temple of the lord , the covenant b ●twixt him and them , and their external relation to him , i ●r . . . &c. the eighth is any gift of god which he hath bestowed on men , such as beauty , strength , wit , learning , when men who have them lay too much weight on them , or think too much of them ; yea grace it self , the sense of god's love , and inward peace , may be put in christ's room , and more sought for sometimes than christ himself : now when these are rested on , delighted in , and he slighted , or when they are missed , and he not delighted in , then they are idols . ninthly , ease , quietness , and a mans own contentment , is oft-times a great idol ; and it is so when a man is so addicted to his case , as he cannot abide to be troubled , thus was it with that man , luke . . soul take thee rest : his e ●se was his idol , and he rested on it , and made it the end of all his buildings , and laying up of goods ; but his riches were his idol , as he grounded his expectation of rest upon that which he possessed : so many idle men who frame their life so as they may not be troubled , though they be no ways profitable , but spend what they have , making this the drift of all they do , that they may have an easie life , when this overswayeth them as their last end , ( though otherwise , if they were not wedded to their ease , might be more profitable ) and often with abstaining from , and neglecting of many necessary duties , that they may eschew trouble , it is a prevailing idol . a tenth is wandering fancies and chimera's , the mind pleasing it self with them , and delighting to entertain them , and pursuing them from a design to find satisfaction in them , even in such things as never had , nor it may be , can have a being , except in their own imagination and fancy ; such are called by s ●lomon , eccles. . . the wanderings of the desire ● opposed to the sight of the eyes , which others delight in ) as when men spend their wits and inventions on penning romances , love-passions , stage-plays , comedies , masks , balls , &c. or which is more subtil , yet much practised , when the minds of men frame imaginary and fictitious revenge , delight , eminency , &c. to themselves . the means and second causes , physitians , armies , ministers , stars , and natural causes , by which god useth to work ( by some called nature ) are oft-times so trusted and leaned to , as they are made mens idols ; nay by many in these days , judiciary astrology , palmestry , &c. are much studied and doted on , and the scriptures antiquated and laid aside in a great measure . next , if it be asked , what idols are most subtil ? ans. . an idol is then most subtil , when it lurketh in the heart , and seateth it self principally in mens mind , aim , and inward contentment , and they inwardly ascribe too much to such a thing , and yet , it may be , in their external practise , there is not much to discover this . then are idols most subtil , when they lye in such things to which some what of fear , love , delight , &c. is allowable , as in lawful things , which may in some measure be lawfully loved , feared , and sought for . when they are in negatives , as in omissions , ease , &c. then they are more subtil than when they lye in something men positively seek after , or in the commission of something forbidden . when they pass under a lawful name , as when pride goeth under the name of honesty , anxiety under the name of lawful care , &c. then they are hardly discovered . when sticking to one idol , the man rejecteth all others , ( as he conceiveth ) out of r ●spect to god , as may be instanced in the cases of a monastick life , regular obedience , some singular opinion so much stuck to , and laid weight on by many . when it is in means that have been used , or are allowed by god for attaining such an end ; as it is hard to keep bounds in this case , so it is hard to discover the idolatry of the heart in it . in all which it is to be advertised , that idolatry in these things consisteth mostly in the inordinateness of the heart , and affections to them , and that it lyeth not so much in our actions about them , as in the manner of our acting , and the circumstances accompanying us and our actions , anxiety , estimation , excessive care , love , &c. for clearing the difference betwixt this idolatrous love , fear , service , and true love , fear , &c. take these rules . when our love to creatures drowneth our love to god , and maketh us to cast off duties we owe to him , as in demas . . when in part it marreth us in the performance of duties to god , as in eli. . when it so taketh us up in our practise throughout the day , that we give not necessary time to the worship of god , in praying , reading , hearing , &c. . when it indisposeth for these ; so that when we are praying or hearing , the heart is carried away after creatures , and the mind is taken up with some other thing than god , as ezekiel . . . when they too much , and very unnecessarily haunt the heart in meditation , or when we lye down or rise , and at such times when our thinking on such imployments contributeth not to the furtherance of them , it sheweth that they have too much of the heart when they possess it always , and when it is seldom taken up actually with better things , but these steal in easily and at all times . it may appear now . how common this sin of idolatry is . . how great guilt and hazard men are lying under thereby , because . few are convinced of it . . many years idolatry lyeth together upon the consciences of many . . there is little repentance for it , though many ways one may insensibly slide into it . it is not so very useful or needful here particularly to enquire what idol is predominant , and hath chief room , if these three things be granted . . that there may be , and are many idols often at once , as legions distracting the man , and swarming in his heart . . that successiv ●ly they may be changed , according to mens tentations and conditions . . that men should study the mortification of all , and the giving god his due , so as none be spared ; for if any one be spared , none at all are mortified and slain . it would become believers , and it would be their advantage , to think much upon such scriptures as th ●se , isa ●ah . . and ye shall be my people , and i will be your god. luke . . when thou art bidden of any man to a wedding , sit not down in the highest ●oom ; lest a more honourable man than thou be bidden of him . cor. . from v. . to v. . and that they would study conformity to them , and learn to abhor idols ; yea , all creatures in so far as they become idols to them . we are now further to prosecute the branches of this commandment , which is a key to all the r ●st ; and because god's soveraignty is holden forth here , there is no sin that may not be reduced to it , as being a disobedience to this soveraign god : we shall first permit some general ways whereby it is broken , then insist in some particulars . more generally it is broken three ways , as hath been said already . by derogating from god that which is his due ; so all contempt of him , disobedience to him , wronging his infinite attributes , as if he were nor omnipotent , omniscient , infinite , &c. denying of his providence in less or more , are breaches of this commandment . thus he is wronged , when he getteth not every way that which is his due . by attributing to god what is not consistent with his absolute perfection , purity , and holiness , as that he doth or can do wrong , change , not keep his promises , or not guide the world wisely ; that he hath any bodily shape , or may be comprehended . when what is due to god , as faith , hope , love , fear , &c. is given to creatures , whether to idols li ●terally , or to men , to saints , angels , ordinances , ( as the sacraments ) stars , herbs , gold , physitians , &c. when too much weight is laid on them , or any thing not agreeing to th ●m is ascribed to them , by which witchcraft , charming , covetousness , judicial astrology , &c. are reproved , as drawing the hearts of men away from the living god. if it be asked , may not some things in the world be loved , and may not some confidence be placed in men , means , &c. i answer , love may be given to some things , and naturally is called for to some things ; but . not simply , but with subordination to god ; not for themselves , but out of obedience to god ; and as they may be useful to us in helping us to honour him , and as they are his gifts . . we are not excessively to love or rest on these , but so , as from love to god , we be ready to quit , yea to hate them , as christ speaketh of father and mother , luke . . again , there may be some kind of confidence given to some things ; but . not simply , nor . for themselves . . nor always . . nor in all things ; but . this confidence must be subordinate to god's appointment . . it must be with dependance on his blessing for making means effectual , and so may we expect health from mea ● , drink , physick , &c. for so they are looked on as means conducing to such an end , and yet it is the lord alone that must be rested on . . there may be comparative confidence , whereby men lean more to one mean than to another , as more to a skilful physitian than to an unskilful , and more to an army , as to overcoming an enemy , than when it is wanting , because that confidence is in some external thing , and concerneth not salvation , and but compareth means amongst themselves , as they are ordinarily made use of by god for attaining these ends ; but in this case the means are not simply confided in . next , we are to consider that this command may be broken all these ways in four respects . in doctrine ; as when men maintain such things as dishonour god , or give his due to creatures , and do teach them , mat. . . to . by opinion or judgment ; as suppose men should not vent and publish such things , yet if they in their h ●art think or beli ●ve so , psal. . v. . though it come not to a setled judgment , but only reacheth the imaginations ; so that loose unbecoming thoughts of god , or misapprehensions derogatory to him are ●ntertained ; as psal. . . act. . . in practise , when men live as if there were no god , psal. . v. . as if he were not omniscient , just , &c. these do indeed deny him , whatev ●r be their profession to the contrary , tit. . . thus all prophane men , who live loosly , are guilty ; as also formal hypocrites who rest on the out-side of duties . therefore , in the third place , we are to consider , that this commandment , in the extent thereof , doth condemn all gross idolaters of any sort , who usually are mentioned under the name of heathens . . jews , who worship not the true god in his son jesus christ. . all hereticks , that deny the godhead of any of the persons ; as sabellians , who make but one person ; arrians , who make christ a made-god ; ph ●tini ●ns , who make him a pure man ; and all that make a plurality of gods , or that lessen the divine attributes , and give to saints god's due , in adoration or ●nvocation ; or , in a word , who ●ver contradict any truth , or maintain any errour ; for th ●reby they fasten it upon god and his word , and wrong him who owneth no such thing : and to these may be added all ignorant persons who know not god. . all prophane men , whether atheists in heart or in practice , disobedient persons indeed denying god , and not giving him his due , which is obedience , whatever in words they profess concerning him . . all hypocrites , who give him but an outside service , and so are not in their obedience sincere and perfect as before him . . all compacters with the d ●vil , who consult him , or who leave god's way , and seek to come to the knowledge of any thing by an unlawful way ; which is . to meddle with god's secrets when he has not revealed them . . it is to be beholden to god's enemy , the devil , for revealing such things . . it is a making use of an unwarrantable mean , which has no blessing promised to it ; therefore cannot be used as a mean with subordination to god , even though the matter enquired after by such means , or by the devil , be such as he may know . . all charming by-words , herbs , or such means as god hath not appointed for that end , or which have no natural and physical efficacy for bringing it forth ; as in seeking health from witches , when there must be words so often repeated , or they must be said fasting , or going backward , &c. all laying weight on these , or the like circumstances , without any reason . . all spells , fearing of events , and using superstitious means to prevent these , as laying bits of timber at doors , carrying a bible meerly for a charm , without using it , esteeming days and times unlucky and unfortunate ; these draw men off from god to some other thing : of this sont is all divining by lots , stars , rods ; or any other way , not having a warrant , to find out some secret , or to know something that is to come ; ( it being god's property and prerogative to declare what is to come , isaiah . ) for when there is no efficacy , no reason in the mean used , the effect must be looked for , either from god , or from the d ●vil : now when god has neither put it naturally in the mean , nor by his reveal ●d will any way warranted it , as sometimes he doth , ( as when he appointed washing in jordan for curing naaman's leprosie , and anointing in the primitive times for healing the sick ) it cannot b ● from him . hence sometimes one charm or word to one at one time , will do what it never doth to another : these means have alway some circumstance in word or action immediately and explicitly , or implicitly flowing from the devil , which may be good in it self , yet has no force for the end , and so draweth men to own the devils institution , which is exceeding derogatory to the honour of god. we gather the breaches of this commandment from the duties that are required in it , such as faith , love , obedience , hope , fear , knowledge , &c. in which we may fail these ways in the general . . when we want these graces , or perform not these duties required . . when they are counterfeited , and not real ; as when our humility is not real , our prayers not sincere , but in shew only . . when they are defective , as to the measure of knowledge , faith , &c. which we should be at . . when they degenerate , as when knowledge turneth into curiosity , and faith into presumption , and hope into vain confidence , fear into unbelief and anxiety , by which we may see how often this commandment is broken . that we may the better understand the breaches of this commandment , we would first take a view of god's excellency and attributes , and see how we sin against all these , for we should walk worthy of god , col. . . and here ye may observe , that his infinite wisdom is wronged by not submitting to him , or not taking direction from him , his power by not imploying him , his grace by not trusting him , or abusing it to wantonness , his omniscience by wishing he saw not some things , hiding them from men , and not fearing him , counterfeiting in his service , &c. so is his justice wronged by expecting mercy without making use of a sacrifice , not fearing his threatnings , not scaring at sin , but hazarding on his wrath ; and the like may be instanced in all the rest of his attributes , which are all sinned against , either by ignorance , or by omission of something they call for , or by the commission of something unbecoming them . consider god in his relations to us , how often is he sinned against as a father ? how is his kindness abused , and he not reverenced as creator of whom we have our being ? yea , he is kicked against , and we live not to him from whom and by whom we live ; he is a husband , and yet we go a whoring from him , and prove unfaithful in all our tyes to him ; he is a redeemer of his people , and a master and lord of all , but what fear , love , subjection getteth he from us , notwithstanding of all these relations ? consider god's works for us , about us , and to us , of creation , providence , and redemption , besides his particular dispensations both of mercies and judgments , all which call for something suitable from us ; and yet every one of them is more way ● than one slighted , by attributing whether good or evil , to chance , luck , or fortune , by unthankfulness to him , and abuse of what he giveth ; and by not studying these works , so as to admire and love him who is the worker . consider our obligation to god in all the parts of our covenant with him , sealed by baptism , and the lords supper : sure we should study to be like all these covenant-relations , and to answer these obligations ; but alas , how shamefully unanswerable are we to them all ? consider his will revealed in his word , and see how far short we are in performing it . lastly , consider what care there is of using the means that may bring us near to , and abstaining from those things that draw us away from god , such as sinful confederacies , evil company , light and unsound books , travelling needle ●ly to strange places , &c. all which , and whatever else taketh the heart off god , are breaches of this commandment . next , we shall insist more particularly upon some manifest breaches opposite to the great and princip ●l scope of this commandment . the first is ignorance , which is a direct breach ; for the commandment r ●quireth us to know him , cor. . , . and if he be not known , there is no other duty can be rightly performed , the knowledge of god being the ground of all duties . for clearing of it , consider that some things concerning god are kept up from us , other things are revealed to us ; these things which are kept up from us we cannot know : and . they are either such as we cannot see now , because they are incomprehensible in themselves , as god's infinite nature and attributes , which as they are in themselves , cannot be comprehensibly conceived , no not in heaven ; but while we are upon earth , we see but darkly , as through a glass , and our knowledge of him is rather faith than sight ; or they are such things which are conceiveable , but god has not thought good to reveal them unto men ; as when he will ●nd the world , when he will take every man from this life , who are particularly elected , &c. to be ignorant of these is no sin , it is a duty not to seek to know them , yea curiosity in these is sinful ; ignorance here is called rather a n ●science than ignorance , which implieth a privation of knowledge which men ought to have ; or . these things concerning god are such as not only in themselves may be known , but such as we ought to know , because they are revealed to us ; ignorance of these is sinful : as . being a disconformity to that knowledge and holiness after which god created us . . a fruit of original sin . . a cause of many sins . . a disconformity to the law , which requireth us so to know and acknowledge god as he has revealed himself to us ; and that in his essence , in the trinity of persons , in his attributes , covenants , works of creation and redemption , and in his relations to us ; and that we should so know him , that we may thereby know our selves also : and this is that great duty called for in this commandment , that we may know him , and his will. again , this ignorance , as to these things , we ought to know , may be looked on as threefold , according to the diversity of its causes . there is a natural ignorance that is the fruit of our natural corruption and blindness , which hath seized on mens memories and judgments , and , as they think , incapacitateth them to learn , and indeed doth so , as to the spiritual and saving up-taking of the matters of god , till the eyes of the mind be opened by the power of grace . there is a wilful ignorance , when men have parts , means , and occasions , whereby they may attain knowledge , and yet they will not know , but slight and despise the means which draweth often a judicial blindness along with it . there is a lazy ignorance , whereby some do not wilfully reject the means of knowledge , yet are so negligent , that they do not actually stir themselves for attaining of knowledge : now though there be a difference among th ●se , yet the least of them is sinful , and will not wholly excuse , it being a fruit of original sin ( at the best ) entertained by our own neglect of such means as might have more removed it : and thus a dull wit , or weak memory , can no more simply excuse , than other gross disconformities to the law in our natures ( appearing in some more than others ) which follow upon original sin . in sum , men may be three ways guilty of the breach of this law , in respect of ignorance . as to the object matter whereof they are ignorant , which may be less or more , according as less or more of that is known , which we should know concerning god , and which he hath rev ●aled ; and this is especially to be understood of these substantial things more necessary to be known , there being a great difference betwixt these , and other things which do not so immediately concern god ; such as chronologick questions , some prophecies , cases , &c. which yet are recorded in scripture . they may be guilty of less or more ignorance , in respect of the degree ; so some men are absolutely ignorant , others are doubtful only , and not confirmed in the knowledge of the truths of god , who yet have not contrary impressions of these things , as others have . there are divers kinds of ignorance in men , some are guilty of wilful ignorance , some are negligent , and some ( even the best ) are labouring under the remainder of natural blindness , who yet are not negligent . if it be asked whether ignorance can excuse a man , and how far it excuseth . ans. . there is no ignorance ( properly so called ) that excuseth wholly , pro toto , it being of it self sinful , and men being obliged to know what is sin , and what not ; neither can ever men do that out of faith , which they do in ignorance , and know not if it be in it self sinful or lawful : this is to be understood in resp ●ct of ignorantia juris , non facti , of the ignorance of the law , and not of the ignorance of the fact , ( as they call it ; ) for men may sometimes be ignorant of this , and yet be innocent ; as when one is cutting with an axe , and it falleth off the helve , &c. but in respect of the law , there is no invincible ignorance that can excuse any for their not knowing god's mind , because they are obliged to know it . ignorance that is wilfully entertained with neglect of means that might help it , is so far from excusing , that it doth aggravate the faults occasioned thereby , because in that case there are two faults that concur . . ignorance . . another sin produced thereby . ignorance natural , or proceeding from paucity of means , or less occasion to learn , though it doth not fully , yet in part excuseth : hence it is said , they that know not the masters will , shall be beaten with few stripes ; but ●●razin , and b ●thsaida , and other places , having plenty of means , shall not in the least be sheltered under that excuse , mat. . , , . in some things we would distinguish betwixt sinning ex ignorantia out of ignorance , and sinning ignoranter ignorantly's one may do a thing out of ignorance ( as paul persecuted the church ) that would not have done it had he known it ; it was not malice but ignorance that led paul to that sin of pers ●cuting , this excuseth in part ; but to do a thing ignorantly , is when a man is more immediately the cause of his own ignorance , as wh ●n by drunk ●nn ●ss , passion , hatred , malice , &c. a man is so blinded and prejudiced , that he cannot discern what is duty , and what is sin : so some of the ph ●risee were , who might have seen that christ was god , and to be acknowledged as such , but prejudice marr ●d it . thus a sin considered in it self may be less , which b ●ing considered more compleatly , will be found a far greater guilt ; as suppose one in drunkeness swear , commit adultery , or in passion commit murder , the murder or adaltery considered in themselves , as done in drunkenness , or passion , are less , than when done in soberness , or d ●lib ●rately ; y ●t these sins being compleatly consid ●red , the p ●rson is more guilty , because he hath murder and drunkenness , or murder and passion , both to answer for , which drunkenness or passion he caused to himself by his ●nwatchfulness , and all the effects that follow upon th ●se are to be imputed to him , both as the actor and procurer of that which is the occasion , or rather the cause of them . thus ye see how many ways ignorance breaketh this commandment . we shall instance the breach of it in what is opposite to faith , or confidence which floweth from faith ; to wit unbelief , diffidence , ●●m ●rity , or t ●mpting of god ( which flow ●th from unbelief , and is opposite to faith ) the infidelity of heathens and j ●ws , and the atheism of such as believe not the word : thus also hereticks who abuse it , and apostates who fall from the truth thereof , and are opposers of it , are guilty of this sin ; as also those who receive the word in vain , and for all his invitations r ●st not on him ; th ●se make god a lyar , and d ●spise him and his offers , being unwilling that he should reign over them : here cometh in also anxiety , in respect of his providence , and distrust or diffidence , in respect of his promises , which is a sin qu ●stioning the fulfilling of promises from the apprehension of some weakn ●ss in the promiser , or in means used by him to bring about the accomplishment . temerity , or tempting of god , is against confidence also , this is an essaying or attempting somewhat without god's warrant , without which none can lawfully undertake any thing ; that of diffidence wrongeth god's faithfulness , this of temerity wrongeth his wisdom , in not making use of the means prescribed by him , as if we would attain the end another way of our own ; opposite to faith also , and the profession of it , are dissembling of the truth , fainting in the profession thereof , especially in the case of confession , by which we dishonour god , and by our fearful , pufillanimous , and cowardly carriage , some way t ●mpteth others to think that we do not indeed believe these things , on which we seem by our faint deportment to lay little or no weight . we may instance the breach of this commandment in what is opposite to hope ; nam ●ly , desperation and presumption , or vain confidence ; and because every grace has many opposite vices , ye may see it is the easier to fail in obedience to this c ●mmandment : desperation wrongeth many graces ; it is twofold , either total from want of faith , or partial from weakness of faith : there is also a d ●speration and diffidence that is good , eccles. . . which is when we despair in our selves , or from any thing in our selves or in the world to attain happiness , or what is promised ; that holy self-despair is good , but that is not it which is meaned here , for it is not absolute despairing , but such as hath still a reservation with it , if he help me not , which implieth hope . presumption runneth on the other extreme , looking for what is promised , without taking god's way to attain it , and it differeth from native and true confidence , which with peace and boldness resteth on his word , and in his way expecteth the thing promised ; the fault of presumption is not that it accounteth god's mercy too great , or expecteth too much from him , but that it accounteth him to have no justice , nor hath it respect to his holiness and greatness ; even as desperation faileth not in attributing to him too much justice , but in making it inconsistent with his mercy and promises , and extending sin , wants , and unworthiness beyond his mercy and help , as judas and cain did . . for finding out of the breaches of this commandment , ye may consider the opposites to love with the whole heart , such as luke-warmness , rev. . . coldness of love , mat. . ● . self-love , excessive love to creatures , hatred of god , not as he is good , but as he is averse from sinful men , prohibiting what they love , and punishing them for committing sin ; for it is impossible for men to serve two masters , as sin and god , but the one must be loved , and the other hated : and is there any thing more ordinary than love to sin which is evil , and hatred of god which is the great good ? which appeareth in little zeal for him , and little reverencing of him . consider what is opposite to fear and reverence , and there you will find much carnal security and vain confidence in it , obstinacy , stout-heartedness , little trembling at his word , not being affected with his judgments , rashness and irreverence in his service , whereas there is a general fear in all our walk called for , prov. . . we ought to be in the fear of the lord all the day long ; and there is a peculiar fear called for in the ordinances of his worship , eccles. . . mal. . . which was commended in levi , mal. . . on the other hand , opposite to this , is that carnal fear and anxiety , which is commonly called servile and slavish fear , and the fear of man which bringeth a snare , prov. . . look after the breaches of this commandment , by considering what is contrary to the obedience we owe to him as god , and our god : now internal and external obedience may both be comprehended in this , every man ought wholly to give away himself , and the use of all his faculties and members , for the glory of god , and to him only , and to none other : and this requireth a practise that is compleat , both as to the inward bent of the will and heart , and also as to all the external parts th ●reof , which being seriously pondored , o! how often will we find this commandment broken ? as the particular comparing of our life with the word , and the explication of the rest of the commandments , may easily clear and discover . the sin of impatience , which is opposite to that patience and submission we owe to god in his ways and dispensations , is one of the special br ●aches of this commandment : it is very broad , and doth many ways discover it self : as . in fretting at events which befall us . . in not submitting chearfully to god's way with us , but repining against it . . in wishing things had fallen out otherwise than god hath disposed . . in limiting god , and prescribing to him , thinking that things might have been better otherwise . . in not behaving himself thankfully for what he doth , even when his dispensations are cross and afflicting . this commandment is broken by the many sins which are opposite to that adoration and high esteem that we should have of god in our hearts ; he ought to have the throne , and be set far up in our minds and affections ; but oh ! how many are there that will not have one serious thought of him in many days , and are far from being taken up with him , or wondering at him and his way with sinners , &c. lastly , when invocation and prayer is slighted , this commandment is broken , when he is not by calling upon him acknowledged in every thing , and particularly , when internal prayer in frequent ejaculations to god ( as nehemiah . . is neglected . now if all these were extended to our selves , and these we have interest in , and that in thoughts , words , and deeds , according to all the former general rules , what guilt would be found to lye upon every one of us , in reference to his attributes , relations to us , and works for us ? and as these hold him forth to be worshipped as such , so when that is slighted or neglected , it cannot but infer great guilt , especially when his due is not given by such as we are , to such as he is , it maketh us exceedingly guilty : and though the same thing be often mentioned , yet it is under a divers consideration ; for as one thing may break more commandments than one , so may one thing , divers ways , break one and the same commandment , as it ●pposeth or marreth dive ●s graces and duties . the second commandment . exod. . , , . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the waters under the earth . thou shalt not how down thy self to them , nor serve them , for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands of them that love me , and keep my commandments . this commandment is more largely set down than the former , partly to clear the mandatory part of it , and partly to press it ; in which two it may be taken up . the preceptive , or commanding part , is expressed in two things , v. . and v. . at the beginning . . that no image be made : and . that it be not worshipped . next , it is pressed three ways : . from a reason . . by a threa ●ning . . by a promise : the words are multiplied , that they may the more fully and clearly express what is intended . that this commandment is against all making of images for religious service , is clear from a threefold extent mentioned in the prohibition . . the image of nothing in heaven above , or the earth beneath , or under the earth ; that is , the similitude of no creature is allowed for this end . men are forbidden to make either similitude or likeness , that is , no sort of image , whether that which is ingraven in , or hewn out of stone , wood , silver , &c. or that which is made by painting , all kinds are discharged . no sort of worship or service religious is to be given to them , wh ●ther mediate or immediate , whether primarily as to themselves , or secondarily with respect to that which they represent . this is understood under the second part of the commandment , th ●● shalt not bow down to them , nor serve or worship them : under which two , all external reverence is discharged , which is clear from the reason adjoyned , because god is jealous , and he will not only not endure idolatry , but whatever may look like it ; as a jealous husband will not abide any suspicious-like carriage in his wife . that we may have the clearer access to the meaning and use of this commandment ; let us see . what is the scope of it . . wherein it is differ ●nt from the former . the scope of this commandment is not meerly and only to forbid making and worshipping of images , which is the most gross way of abusing the worship of god ; but under that to forbid all manner of grosness in the external worship of god , and to command exactness and preciseness in it ( as well as internal worship ) according to the rule pr ●s ●ribed thereunto by the lord ; and so this commandment includeth all externals commanded in the ceremonial law , and doth forbid all will-worship and superstition in the worship of god , all hono ●ring him by precepts taught by men , and not by himself , isaiah . . and mat. . . so then in the first commandment the worshipping of the only true god is commanded , and the worshipping of any idol is forbidden : here the true worship of that god is prescribed , and the contrary forbidden ; the first commandment sheweth who is to be worshipped , the second how he is to be worshipped , not in the manner that heathens worshipped their idols , nor in any other manner that men shall feign and devise to themselves , but in the manner he himself prescribeth . in sum , this commandment holdeth forth these three things . . that god will not only be served inwardly in the heart , by good thoughts and intentions ( which is prescribed in the first commandment ) but also outwardly in the confessing him before men , in external service and worship , in words and gestures suitable ; for the forbidding this sort of external gestures , worshipping and bowing before idols , doth include the contrary affirmative in all its kinds ( according to the first rule before-mentioned for the right understanding of all the commandments . ) thus it taketh in all ordinances of word , prayer , sacraments , ceremonies , &c. and failing in these , breaketh this commandment , when even they are not rightly gone about . it holdeth forth this , that in that external service and worship , god will not have men following their own humour , but will have them to walk by the rule given , or to be given by him to them , and otherwise it is in vain whatever worship men perform to him , mat. . . hence it is said here , thou shalt not make to thy self , that is , at thy own pleasure , without my command , otherwise what is by god's command is made to him ; and this is to be extended to all ordinances , yea both to the worship it self , and also to the manner of that worship , all is to be done according to god's command only . it holdeth forth a spiritual service due to god , or that we should be spiritual in all external service , there should not be in us any carnal apprehensions of god , as if he were like any thing that we could imagine , act. . . as is fully clear from deut. . . &c. also all rashness and carnality in external performances is here discharged under ●o ●ing to images , &c. so then , under these three , we take up the sum of this commandment , whereby it differeth from the former , which may also be cleared from these reasons . the first is , that this commandment looketh to external worship , and the ordering of that ; which is clear : . because the things forbidden in it , as making of images , and bowing to them , are external acts . . these are mentioned as relating to god's worship , for they are placed in the first table of the law , and for this end images are only mentioned , as made use of by heathens in all their worship , levit. . . the lord will not have his people doing so to him , deut. . , , . &c. . add , that making and worshipping of images are but one part of mens abusing of the external worship of god , which is mentioned for all of that kind ( as adultery is pat for all uncleanness in the seventh commandment ) and all kinds of false worship , or all the several ways of mens abusing the external worship of god are condemned under it . . because it is most gross , and this being a most gross way of adding to his worship , it serveth to shew , how god accounteth every adding to his word , or altering of it , to be a gross and hainous sin , deut. . , , . . because the nations about , especially egypt , served their gods so , and men naturally are bent to it , as appeareth almost by the practise of all nations ; and rom. . . &c. and by the israelites practise in the golden calf , exod. . from v. . to v. . and by jeroboam's practise , king. . . now the lord will not be served so , but as he commandeth , deut. . v. . ye shall not do so to the lo ●d , &c. but contrarily , v. . as the lord shall carve out unto you . a second reason to clear this to be the meaning , may be taken from the perfection of the law , which lieth in this , that it condemneth all sin , and commandeth all d ●●ies : now it is a sin not only to worship false gods , but to worship the true god in a false way ; and it is a duty also to worship him rightly , according as he hath appointed in his word : now these sins must be forbidden in this second commandment , or they are forbidden in none at all ; and these duties must be commanded in this commandment , or they are commanded in none . next , that we may clear , that it is sinful to worship god otherwise than he hath commanded , it would be observed , there was a twofold idolatry found in israel , and condemned in the scripture : the first was , when groves and images were planted , and made to idols ; and so the people of israel did often to the heathen gods : the second was , when they had groves , and worshipped in high places , but not to idols , but to the lord their god , as chron. . . so in that place before cited , deut. . , , . &c. you will find two things forbidden . . making of images to the false gods , which the canoanites worshipped . . making use of their manner of worship , and turning it unto the true god , both are forbidden , the first by the first commandment , the last by the second ; compare ver . . ( which holdeth forth this scope ) ye shall not do , every man what seemeth right in his own eyes , with what followeth , and with ver . . & , see th ●u enquire not how these nations worshipped their gods , to wit , by images , &c. as ●f ye would do so to the lord , no , bat ver . . whatsoever thing i command you , observe to do it , tho ● shalt not adde thereto nor diminish from it , which cleareth the scope of this command , as being purposely there opened up , ye shall not do so to the lord your god , wherein more is comprehended than is expressed , namely , not onely ye shall not serve the lord , as they do their gods , but also ye shall serve him , as he himself prescribeth . hence will it clearly appear , that this command is to be reckoned a distinct command from the former , because . it containeth distinct matter , forbiddeth sins of another kind , and commandeth duties of another kind . . because they are certainly ten in number , and there cannot be such a reckoning made up if these first two be one , it being clear ( as after will appear ) that the last is only one , and cannot be divided into two . . beside , it is the the common reckoning of the ancient jewes as may be seen from josephus lib. . . ainsworth , and others ; this then being laid down as a truth ; we shall . shortly put by some questions concerning images for clearing the words . . come particularly to shew , what is required and what is forbidden in this commandment , and how we break it in our ordinary practice , t ●en . open the reasons that are annexed . concerning images two things are to be enquired . . if no image be lawful ? and if any be lawful , what these be ? . if any use , especially religious , of images be lawful ? and if adoration of any kind be to be given to them ; we say for answer , that making of pictures of creatures , which are visible , or may be comprehended , or historical phansies ( to speak so ) such as the senses and elements use to be holden forth by ( which are rather hieroglyphicks th ●n real pictures ) these i s ●y , are not simply unlawful , but are so , when they are abused ; ( so solomon made images of lions for his use , and thus the gift of engraving and painting as well as others which god hath given to men , may he made use of , when ( as hath been said ) it is not abused ) as . when such pictures are obscene and filthy , and against christian modesty to behold , such break this commandment , but more especially the seventh , because as filthy communication doth polute the ears , so do they the eyes . . when men become prodigal in their bestowing either too much time , or too much expence on them . . when they dote too much on them by curiosity , and many other wayes they may be abused ; but especially in the fourth place , if they be abused to any religious use , then they become unlawful , as afterward shall be cleared . . though making of images simply be not unlawful and discharged by this commandment , yet thereby every representation of god ( who is the object to be worshi ●ped ) and every image religiously made use of in worship is condemned ( though civil and political images and statues , which are used as ornaments , or badges of honour , or remembrancers of some fact , &c. be not condemned , ) . because such images cannot but beget carnal thoughts of god , ( as acts . . ) contrary to this commandment . . because god discovered hi ●self , deut. . , . &c by no likeness , but only by his word , that they might have no ground of likening him to any thing . . because it is impossible to get a bodily likeness to set him out by , who is a spirit and an infinite spirit , so then every such image must be deroga ●ory to god , as turning the glory of the invisible god , to the shape of some visible and corruptible creature , which is condemned , rom. . , . for every image supposeth some likeness ; now there can be no conceivable or imaginable likeness betwixt god and any thing , that we can i ●vent , therfore it is said by the lord , isaiah . . to whom will ye liken god , or what likeness will ye compare unto him ? where it seemeth it was no idol , but god they aimed to represent by their images , which was the fault condemned ver . . as also when we cannot conceive of god , and of the mysteries of the trinity , and incarnation as we ought , what presumption must it be to paint them ? therefore upon these grounds , . we simply condemn any delineating of god , or the godhead , or trinity ; such as some have upon their buildings , or books , like a sun shining with beam ● and the lords name , jeh ●va , in it , or any other way , this 〈◊〉 most abominable to s ●e , and a hainous wronging of gods majesty . . all representing of the persons as distinct , as to set out the father ( personally considered ) by the image of an old man , as if he were a creature , the son under the image of a lamb or young man , the holy ghost under the image of a dove , all which wrongeth the godhead exceedingly ; and although the son was and is man having taken on him that nature and united it to his godhead , yet he is not a meer man , therefore that image , which only holdeth forth one nature , and looketh like any man in the world , cannot be the representation of that person , which is god and man. and if it be s ●id , mans soul cannot be painted , but his body may , and yet that picture representeth a man : i answer , it doth so , because he has but one nature , and what representeth that , repr ●senteth the person ; but it is not so with christ , his godhead is not a distinct part of the humane nature , as the soul of man is ( which is necessarily supposed in every living man ) but a distinct nature , only united with the manhood in that one person christ , who has no fellow ; therefore what representeth him , must not represent a man only , but must represent christ , immanuel , god man , otherwise it is not his image ; beside , there is no warrant for representing him in his manhood , nor any colourable possib ●lity of it , but as men fancy ; and shall that be called christs portraiture ? would that be called any other mans portraiture ? which were drawn at mens pleasure , without regard to the patern ; again there is no use of it , for either that image behoved to have but common estimation with other images , and that would wrong christ , or a peculiar respect and reverence , and so it sinneth against this commandment that forbiddeth all religious reverence to images ; but he being god , and so the object of worship , we must either divide his natures , or say , that image or picture representeth not christ. again , as to w ●at may be objected from the lords appearing sometimes in the l ●ke ●ess of a man , or the spirits descending as a dove , or as cloven tongues of fire : it is answered , . there is a great difference betwixt a sign of the spirits presence , and a representation of the spirit . . betwixt what representeth the spirit , as he is one of the persons of the blessed trinity , and what resembleth some gift of his : the similitude of a dove descending upon christ was to shew his taking up his residence in him , and furnishing him with gifts and graces , and perticularly holy simplicity and meekness without measure , and so his appearing in cloven tongues was to shew his communicating the gift of tongues to the apostles . . neither is there any warrant for drawing him in these shapes , more than to look on every living dove , as representing him : and the like may be said of gods appea ●ing sometimes in humane likeness , it was but that men might have some visible help to discern something of gods presence , but not to give any representation of him , and these bodies were but for a time assumed , as a praeludie and forerunning evidence of the sons being to become man. from this ground also it would seem , that p ●inting of angels might be condemned , as a thing impossible , they being spi ●●ts , which no corporeal thing can represent , beside that the representing of them has some hazard with it , and for those cherubims that were made by gods direction under the old testament , they were rather some emblem of the nature and service of angels , as being full of zeal , and alwaies ( as it were ) upon wing ready to obey gods will , than any likeness of themselves , and it s hardly possible to fancy representations of spirits , good or evil , but thereby men will wrong themselves in the right description of them : though we grant , angels being but finite spirits , there is another kind of danger and impossibility of representing god , who is an infinite spirit ; also some say that these cherubims mentioned did not represent the nature of angels , but angels appearing under such a visible shape , and we find ezek. . there are divers shapes by which they are pointed out , but it is as to their fitness and readyness for service , and not as to their nature . . we say that no image whatsoever , made use of for religious ends , and without the bounds of civil and politick uses is allowable , but is by this commandment condemned , as unsuitable to the lords nature and revealed will , so by this , images ( otherwise lawful ) when abused to idolatry become unlawful , and are not to be suffered but orderly to be removed , we call that more than a civil or a common use , when religious worship or reverence is purposely intended to them , or there is , by some one occasion or other , danger least they may be so abused ; and of this sort ( viz. dangerous ones ; ) are , . images in places of worship , but it is not idolatry to have dead mens images on their tombs or monuments in churches . . images of such angels , saints , &c. which has been abused to idolatry by being worshipped , or most readily may be so abused . . images erected for helping our prayers to be accepted , and which h ●v ● altars , lights , or temples appointed for them , ( which will be clearer , when we come to speak of religious worship and b ●wing , ) thus peregrinations and vows to images , touching of them with some apprehension of fruit and advantage thereby , especially when healing is expected from them ; and so are they abused also , though help be expected not from the image , but from him whom it is said to represent ; and thus also when any image once lawful cometh to be abused , it ought to be removed , as the brazen serpent was by hezek ●●b , and under this prohibition come in the ●mages of false gods , as cupid , venus , apollo , jupiter , &c. which were once abused ; besides some of these idols being nothing , the pourtraying of them maketh them appear something ; and if it was the lords way to command the breaking and destroying of all idols and images of false gods , can it be suitable to retain them in memory ? that a generation following might have that occasion and help to idolatry , ( viz. the images of old idols ) from christians : and if it was davids and the saints way , psal. . . not so much as to mention their names but with detestation , ought gods people for sport or delight to look on these images ? zeal for god would abhor these curiosities , and what edification can be in them ? we are now to clear the second question , if any worship may be given , and what worship is due to images of any sort ? and if it be not a breach of this command to give any religious worship to any of them ? that we may answer . . consider there was a twofold worshipping of images even amongst heathens , the first was more gross , when the worship was given to the image , as being some godhead of it self , thus some think the images of baal , ashteroth , &c. and particular images , that have special names , were worshipped , thus are men said properly to worship the works of their hands , this is against the first commandment . . there was a worshipping of images as representing god , and so the worship was gone about as a part of service done to the true god , such was ( in conformity to the heathens practice ) the worship given to the calf , exod. . ver . . to . and such were the groves and sacrificings in the high places , chron. . . more particularly there is an immediate worshipping of images as idols , when they in themselves , or for themselves are worshipped , and secondly there is a mediate worshipping of images for that which they represent , when men worship something in them or signified by them . this again may be distinguished with respect to the object , when the worship is directed either first to a false god , or else secondly to the true god. . consider , that there are divers sorts of worship given to the images of the true god , or of saints . . some religious worship which is more than civil , yet not that which is due to god , such bellarmine giveth them for themselves properly , and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . a divine worship due to what is typified , such many give to the images of god and christ , this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this bellarmine giveth them not properly , but per accidens & prop●er aliud , though the first he maketh properly to terminate on the image , yet aquinas and his followers , part . . . , . giveth the images of christ , of mary , and of the cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly so called . . consider what that is which is called religious worship , it dis ●ereth from civil and politick worship ( such as is given to living men , yea from that civil respect which one will give to the image of a king , or of one they love , which is not properly worship even civil ) and consisteth in other circumstances of a religious consideration ; and it may be known to differ from what is civil , by these things . . by the thing to which the worship is given , that is , if it be a thing , which passeth not under a civil , but under a religious account , as bowing to a living man is one thing , to a saints image , a sacrament , or such like , which have nothing in them , calling for civil honour , is another thing ; and therefore , if any honour be given them it must be on another account . . by the actions , wherein we give such worship , as if it be in prayer or in worshipping of god , or in sacrificing , it is one thing to bow then to or before an image or man , and another thing to do it when occasionally or historically we are relating something or doing some civil business , as tying the shoo or such like . . by the sort of worship that has been given to idols or used in religious service to god , and not suitable for any civil respect to such an object , as bowing the knee uncovering the head , praying , building temples , altars , making vows unto them , or before them , swearing by them , or before them , carrying them about with us because of some religious influence they are supposed to have setting them up for reverence to be given to them , setting up lights about them , sacrificing , burning incense to th ●m , &c. or something of that kind used sometime in gods service , or in the service of idols . . consider , that what is said of images may be said of all creatures and things to which divine honour , or religious worship in the service of god is attributed , for if the one fall all will by this commandment be overturned , such as . worshipping of angels or saints by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the virgin mary by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as mediators and helps in our serving the true god. . all adoration of the reliques of martyrs , such as their bones , dust , cloaths , &c. especially the adoration of the very cross ( as they say ) where on christ suffered , which hath by papists a divine sacrifice offered to it , and a divine worship given it in the highest degree ▪ . the adoration of such things as are used in worship , as temples , altars , bread in the sacrament , ag ●us dei , masses , &c. . the images of god , christ , saints , angels , yea of the cross , which are said to be worshipped with respect to the true god , and not as derogatory to his service . for further clearing of this purpose we shall speak to a question which here necessarily occurreth ; namely , whether these things mentioned , being worshipped by any sort of religious service , whether directly or indirectly for themselves or for such things to which they relate , or which they signifie , even when men pretend the worship is not given to them , but ultimately referred to the honour of the true god , whether i say worshipping them so , be not idolatry and a breach of this commandment ? in answering this question , . we shall clear that there may be , and is idolatry committed with images , and means of gods service , even in such worship wherein the images which men worship are not accounted gods , but only representations of god , and although these means of worship , which they worship are made use of in serving the true god. . we shall clear , that all such service , as being idolatry is forbidden by this command , however it be distinguished . if it be performed as religious service , though some such service be more gross , and other some more subtle and refined . first then , that there is such a kind of idolatry in worshipping of images , when men rest not on the images , but direct their worship to the god represented by them , we may clear it divers wayes . and . from the heathens , who though some did , yet all of them did not accotnt their images their gods , but only some representation of them , and first we may gather this from , rom. . , . where it is said of them , . that they knew god , and yet . that they turned the glory of that incorruptible god into the similitude of beasts and men , corruptible creatures . their fault is not that they accounted these representations or images , which they made gods , but that they declined in their worship , in the worshipping of the true god by such images . . it may also appear by the frequent changes of their images , while they retained their former gods , and by their multiplying images of one sort , and divers sorts to one and the same god , and by their giving all these images one name , and when it is said that solomon and other kings set up images to asht ●roth , baal , &c. it cannot be thought they supposed these images to be the very gods themselves which they worshipped , but that they were only set up for their honour , kings . . and when manasses made chariots to the sun , he supposed them not to be to the sun , king. . . yea was not this commonly acknowledged that jupiter was in heaven , as appeareth acts . . and that that image came down from him , but was not he , nor yet the feigned goddess diana . . it may appear by the heathens own confession , and the shifts they used , when they were charged with the worshipping the works of their hands , as . they used to say they worshipped but the numen or god which was in them , and which invisibly after their dedication of them ( and not before ) dwelt in them ; yea , some of them would say , they neither worshipped that image , nor any devil , but by a bodily sign they beheld what they should worship . . when christians further urged them , that what was signified by their images was not the true god , but a creature , as by neptune , the sea ; by vulcan , the fire , &c. they reply ●d it was not those bodies which they worshipped , but the gods which governed them . so augustine , psal. . nobis concerning the idols of the gentiles , and augustine de civitat . dei lib. . cap. . where he sheweth that varro giveth that reason , why the gods where rather pourtrayed in mans picture ( though they were invisible ) because , saith he , mans soul is a spirit and cometh nearest them , and the body is the vessel of the soul , and therefore is used to represent it . see chrysost. . eph. hom. . andrews on . command . august . in psal. ( nobis ) . and it may also . appear from this , that the heathen gods for the most part ( even those of them that were most commonly worshipped ) were some famous men , after death supposed to be deified , to whom they made statues and images , and yet still the honour was intended to those to whom they appointed the images , though they supposed that their gods in an especial manner dwelt in these images , and answered from them . in the second place this may be made to appear from the command , deut. . . where the lord forbiddeth not onely the worshipping of idols , but of himself by images , thou shalt not do so to the lord thy god , that is thou shalt not worship me by images as the heathen do their gods , and therefore this is not only possible , but is also , and that most certainly , a grievious guilt , even though they pretended it was not idols but god they worshipped ; yet it was not so they worshipped not him but the idol . . we shall clear it yet further , that the true god may be worshipped ( by idolaters ) as they pretend , and yet in gods account their worship is nothing but idolatry committed with their images . we shall give four instances of this . the first is from exodus . where it is clear , . that the image they set up was not it self acknowledged to be god , but as something to represent the true god , for . it cannot be thought their minds were so soon darkened as altogether to forget what god had done , and to imagine that the thing which was new made with hands was god , though they be charged with forgetting god , because they were practical forgetters of him , and their sin did speak it out indeed . . the image is called jehovah that brought them out of egypt , which was a mercy past before the calf had a being , and therefore the reason why they gave it this name , must certainly be , because they aimed by it to represent jehovah . . it is not likely that now they would have worshipped the gods of egypt , or that they would have attributed their delivery from egypt to them , seeing these gods were also plagued ; also that aaron should do so is incredible , who yet joyned with them in this transgression . . beside can it be thought , that so soon they thought it to be god , and yet so easily afterwards passed from it ? certainly the words , that it may go before us , that is , not to egypt , but canaan , whether god called them , do clearly imply , that they looked on it only as a representation of jehovah . . it is clear that they sacrificed burnt offerings and peace offerings before this image , and this was the same service which was due to the lord , and so it was proclaimed , exod. . . and therefore it was to the lord , and not to the image ( for it self ) that they sacrificed . . it is clear that they are charged for turning out of the way , and that because of their making a molten image , which seemeth to infer , that their guilt was rather in the manner of worship and making of that image for worship ● , than in quitting god altogether ; and thus they grosly failed in the manner of worshipping him , by occ ●si ●n of moses his absence , for now they want that sign of gods presence , which formerly they had , and have not such a visible commerce ( as it were ) with god , it is that they complain of . and this want of a visible sign ( and not of god simply ) do they intend to make up by this image . . this may be further confirmed from acts . , , . where it is said , that because of this si ● they were given up to gross idolatry which could not be , had this been idolatry of the grosses ● sort . the second instance is from judges . where you will find that that idol , which micah made is not by him or his mother accounted god , but is made use of by them , as they think , for furthering them in gods service , as appeareth , . from this , that it getteth not the name of any strange god . . that he seeketh a levite for a priest to it , and promiseth to himself gods blessing from that , not that the idol would bless him , but jehovah , ver . . . that it is said , the priest asked counsel of jehovah for the danites , judges . . the third instance is that of jeroboam , who did sin and made israel to sin , by the calf he set up at dan and bethel , that they were not intended to be worshipped as idols , for themselves , but as means , whereby they might be helped to worship the true god , may appear , . from jeroboams motive , which was not to divert the people from the true god , at least as he supposed , or to make them alter their god , but to alter their manner of worship , and to divert them from going up to jerusalem to worship , from which his fear of their revolt to rehoboam arose ; hence the calves are not provided to prevent worshipping of god , but are put in place of their going up to jerusalem ; as the colour of reason pretended by him for this alteration sheweth ; and so one service is put for another , without changing their god , and all the reproofs that his sins meeteth with from the prophets run at this , that he altered the manner of gods worship in putting up new signs in new places , and appointing new sacrifices and priests . . it appeareth from this , that as it was distinct from that way of serving god , which was in judah , so was it from the way of the heathens , yea from the way used by such idolatrous kings as achab , who are said to do worse ; because they did set up strange gods ( which the calves are not called ) and baalim ; and jehu when he destroyed the false gods , yet he retained this manner of worship ; and there were no cause to discriminate jeroboams sin from achabs , or to look upon it as any thing lesser , if all the difference had been only in the change of worshipping the image of one idol into the worshipping of the image of another , but the difference was in this , that the one worshipped the true god in these images , the other idols indeed . . hence there was still some knowledge of god in that land , and prophets sometimes sent them by the lord , yea when they were led captive , and others sent into their place , it is said kings . . &c. they learned the manner of the god of the land , that is th ● true god though they corrupted themselves with serving their idols also , and thus the samaritans continued worshipping they knew not what , though they pretended to worship the true god , john . . the fourth instance is that corrupt practice used sometimes in judah of setting up high places and groves , when yet they did not th ●reby intend to serve idols , but the true god , and yet they are reproved for this as a gross corrupting of the worship of god. and it would seem clear sometimes in judah and often in israel , even when they are charged with idolatry , that yet the knowledge of the true god , was not obliterate among them , nor they so bruitish in their worship as other nations about them ; we take it then for a clear truth , that they often did worship the true god , by images , when they did not worship the images directly . the second thing may be easily cleared and made out , to wit , that all worshipping of god by images though the worship be pretended to be given to the true god , and not to the image but to the thing signified or represented by the image , is yet unlawful and idolatry , forbidden by this commandment what ever sort of worship it be , if it be religious , as hath been said , and this we shall make out by these arguments . the first is from the general scope of this command , which is to forbid not only the over-turning of gods services , but also all will-worship , though mixed in with the service ( as it seemeth , that was which is mentioned , col. . . of worshipping angels , which yet was so subtile that they pretended , they were far from taking from god any thing that was his due ) that this is the scope of this command , is clear from deut. . where the lord forbiddeth men in his worship to do what seemeth good to every one in his own eyes ▪ but so it is , that the worshiping of god before images , &c. is will-worship , &c. , till it be shewen that it is prescribed by god. secondly : that way of worshiping god is clearly condemned by the more particular scope of this command ; which is first , to discharge all gross thoughts of god or his service ; which scope , as it sayeth , god cannot dwell in temples , so , neither can he be worshiped by mens hands , that is , by images made with mens hands , as these in athens did , act. . , . for they ignorantly worshiped the true god ; . to shew that he should not be served as idolaters served their gods by images , deut. , & . , , . this binds us to the word for all institute worship , but especially restraineth us from idolaters , their way of worship as well as from their idols , thou shalt not do so to the lord thy god : note , that so set down , v. ▪ relateth to groves , images , high places , &c. mentioned v. ▪ which place doth not only discharge such service to be given to idols , but the giving of any such service to god himself , who will have no such service : and if it be clear , that worshipping him by groves and high places be condemned , why not worshiping him by images also ? for the prohibition so , looketh to all . thirdly : this command hath a general prohibition in it , that leaveth no image out , whether of god , saint , or any other thing for any religious use under whatsoever shape : for . it dischargeth the making of any image of any thing , for any religious use . . it dischargeth all worship to be given them , whether outward by bowing , or inward by servico , or whatsoever followeth on these ; and therefore no distinction used by idolaters can salve the matter , or avoid the strength of this command , especially considering that it directeth men in the manner how they should serve the true god , and doth not simply prescribe who is to be acknowledged as true god , which is done by the first command . fourthly : if by this command heathenish idolatry , or the serving god by images be condemned ? then the serving of god by images also amongst christians is here condemned ; but the heathens serving god by images , is here condemned , ergo , &c. if it be answered that heathens did represent by their images that which was not god , and that this was their fault ? i answer , . it is not like that all did so , nor that any at first did so ; but some had a notion of the invisible god-head , as rom. . ▪ though they changed it into an image like to a corruptible creature . . yet here the argument holdeth ; if heathens , who worshiped , suppose , jupiter , vulcan , &c. and their images of gold , silver , &c. were holden for idolaters , not only as worshiping jupiter and vulcan , and these idols which were so represented , but also ▪ as worshipping gold and silver , and such images and things as they made use of to represent them ; then also christians must be said not only to worship what is represented , by those images , but the images themselves , and so to be guilty of idolatry on that account : the reason will hold alike in both ; and if their exception , that they worshipped not the images , but what they represented did not exempt them from being found guilty of worshipping such images in particular ; neither will christians upon that plea be found exeemed from this guilt ; for , a quatenus ad omno valet consequentia . th . argument : if that idolatry committed by the israelites in the wilderness , exod. . and that which was set up in israel by jeroboam , and that of manlisses , chron. . be to be condemned as idolatry ; then that which is practised amongst the papists in worshipping of their images , and god by them , is to be condemned as idolatry : but the former is condemned in scripture as gross idolatry , because it falleth off , and declineth from the way of worship the lord hath prescribed , and turned gods people like to idolaters in their way ; therefore also the latter is to be condemned as idolatry . there is no exception which the papists give in here against this argument , but the like might have been given by the israelites . for . if they say , they worshiped not the true god before these images , that is answered already . . if they say , it was condemned because they represented him by such images , that is not enough : for . the command forbiddeth all images of any thing : . the opposition mentioned , deut. . thou sawest no likeness , or image , but heard'st a voyce , hath no middle , but argueth against all alike : hence these images , psal. . that had noses and mouths , but smelled not , and spoke not , were condemned as well as those complained of , rom. . . if they say , it was not lawful then , but is lawful now ; this were to say , that the gospel admitteth of more carnal ordinances than the law , whereas its service is more spiritual without all doubt . from all which , we may clearly conclude , that in such service there is a two-fold idolatry committed : . in that , because of some holiness and venerability that is supposed to be in such images , reliques , &c. religious worship ( though inferiour to what is attributed to god ) as given to them for themselves , according to the decrees of that second counsel of nice : . in that they pretend by such service to worship the true god , though in an idolatrous manner forbidden by him , besides what aquinas and his followers maintain , who give to the images of god , christ , mary , and the cross , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , part . q. . a. , , . and reason sayeth , it is a snare unto them that worship them , and ● scandal to others ; for , as augustine ( speaking against the expressions used by heathens from psal. ● . and from that of the apostle , rom. . ( after he hath rejected their images , and their interpretation , and excuses also ) sayeth , he who worshippeth and prayeth towards an image is an idolater ; for , who saith he , worshippeth and prayeth towards an image , who is not affected with it as if it heard him ? in short then , the idolatry that striketh against this command , may be summed up in these particulars . . when by some visible sign , representation , or image , the god-head is wronged as being thereby made like to it ; this is against deut. . , , , &c. where every image made to represent the true god , is condemned as unsutable to him. . when by our worship we tye the presence of the true god , to some place , image , statue , or relique , as if they had somthing in them , or communicated to them more divine than any other thing ; or , as if god heard our prayers better at images , and by them ; or as if there were a more special presence of god th ●re , or a more special dispensation of grace gr ●nted by them ; as heathens supposed their gods dwelt invisibly in their images , and did answer them there . now the supposing that there is in any thing somthing venerable and worthy of such respect , is the ground of all idolatry ; the inward leaning to it , and trusting in it , is against the first command ; but the outward ●xpressing of this esteem and trust is against the second command : thus men sin in praying to things that are ( though rational creatures ) as angels and saints ; or to things that are not , as empty images that have no deity dwelling in them , or to lifeless creatures , as the cross , bread , &c. . it is idolatry , when idolatrous worship , used in the service of idols , is given to god contrary to his command ; so deut. . , . thou shalt not do so to the lord thy god ; and chron. . . their keeping up of groves for the worship of god ; and that invention of jeroboams calfs , are condemned as idolatry . thly . when any thing of that external worship , which is due to the true god , is given to any other , even though it be with a purpose not to shut him out altogether from his due , yet when it is in part given to any other thing , as to the cross , saints , images , &c. it is called worshipping of them ▪ see exod. . compared with psal. ● . , . there they worshipped the images of gold and silver , &c. yea , v. . devils , though they intended to worship god in these images . . when any thing of this worship , due to god , is given to servants or means , as if somthing adorable , and to be worshipped , were in them , although they be not accounted god himself : thus cornel ●us ●●n ●ed in worshipping pet ●r , act. . , . when he knew he was not god , and 〈◊〉 rejecteth it on this ground , that he was a man and not god ; and that therefore it was due to none but god ▪ which reason , taketh off all that can be said by men for palliating this kind of idolatry : thus the scope of the command , and the reason and ground of worship being considered , it is evident that all these are idolatry . we would now further consider , first , the positive part of this command , and next what is forbidden in it . and . for the positive part of this command , we conceive it doth reach , . to all external ordinances , such as doctrine , worship , government , and discipline : we are here enjoyned to keep all these pure , according to his word : thus any errour breaketh this command , when it is vented and made publick , as secret errours break the first . ly . it reacheth to all external obedience , such as receiving the truths of god , submitting to the government and discipline of his house , entering therein as church-members , often hearing the word , not only on the sabboth , which is required in the th . command , but at all occasions , when god shall give the opportunity , it being a special part of his worship ; right using of the sacraments , and worthy receiving of them , praying externally , internal prayer being required in the first command ; outward confession of sin , when called for ; confession of the truth in times of tryal , &c. and this obedience is to be extended to extraordinary duties as well as ordinary ; as vowing , swearing , fasting ▪ &c. when they shall be required in providence ; external covenanting with ●od , an ordinance necessary for keeping pure publick service , &c. also it is to be extended to secret duties , and to private duties in families , and christian fellowship , as well as to publick , and to diligence in them all . ly . it reacheth to the right manner of doing duties ; especially , it requireth ▪ . that they be not done in hypocrisie , for god will not be so worshipped in any duty . . that all our worship and duties be directed to god , in , and through the mediator , and that none come to god but by him , who is the appointed high priest ▪ . that all our obedience and service be spiritual . ly . it taketh in all external gestu ●es , and outward reverence in praying and hearing ; &c. as , that the eye be fixed , and the carriage not light , but decent ; that there be no laughing that the looks be stayd and grave ; these in a special manner , in worship , are to be looked unto . thly . it requireth every mean that may further gods publick service , as educating and training up men for the ministry , entertaining them , providing places and accommodations for publick worship , and every thing of that kind , without which the external worship of god cannot be performed . thly . it requireth the removing of all letts and impediments of gods worship , or whatever is contrary thereto , according to our places and stations ; such as heresies and hereticks by condigne censuring of them , removing all idolatrous worship , and whatever may be occasions of it , or whatever hath been , or may be abused to it , purging the house of god from corrupt and insufficient ministers and corrupt members . but let us see in the next place what is forbidden in this command , and how it is broken . in the first command , what immediatly reflecteth upon god himself , is forbidden ; here , what immediately reflecteth on his ordinances and appointments , contradicting them and him in them , is discharged ; there is none of the commands more frequently broken ; and yet men most readily think themselves free of the breach thereof ; and therefore ye should consider , that it is broken . in doctrine , or doctrinally . . in practice . . in both , when the doctrines vented and published against truth , have external practices following on them as that doctrine of image-worship hath , which we have spoken to already , and is the gross breach of this command ; and the lord instanceth it as being the greatest , because where this is , all sorts of idolatry are : for it supposeth idolatry against the first command , and that some esteem and weight is laid upon that creature we worship , beyond what is its due ; as if there were in it some divinity or ability to help , whereby it is thought worthy of such honour , whereupon followeth that external worship which is given to it upon that account ; and so because saints are thought able to hear and help , men pray to them ; and because the cross is thought holy , men worship it , &c. and as this idolatry is manifold among the papists , so it is palpable when prayer is made to saints , reliques , bread , the cross , images , &c. now that we may further explain this ; consider , that this command is three ways broken doctrinally , ( all which have a great influence upon mens breaking of it in their practice ) ; or , the service and worship of god , is three ways wronged by the doctrines of men . . when some thing is added to his service which he hath not commanded , and this is superstition and will-worship largely so taken : of this kind are . the popish sacraments added to those two the lord appointed . . other and more mediators than the one mediator christ. . more meritorious causes of pardon and justification , than the blood and merits of christ. . more officers in his house than he hath appointed , such as , bishops , cardinals , &c. . more ceremonies in worship , as salt , spittle and cream added in baptism to vvater , and kneeling , &c. to the lords supper . . more holy-days then god hath instituted . . other things to be acknowledged for the word of god than the scripture , as traditions , apocrypha , &c. and many such things , whereof ( for the most part ) popery is made up . ly . it is broken when his ordinances are diminished , and any thing which he hath commanded , is taken away from them , as is clear from deut. . . ye shall not add unto the word which i command you , neither shall ye diminish ought there from : and thus they break this command , by taking away the cup from laicks ( as they call them ) in the lords supper , and the use of the bible from the people in their own language ; also it is broken by taking away baptism from infants , and discipline or excommunication from the church , and by taking away the sabbath day , and publick singing of psalms , or such like ; not to speak of that blasphemous , and some-way pagan-her ●sie of qunquerisme , over-turning most , if not all the ordinances of god , destructive to all true religion and christianity , and introducing , at least having a native tendency to introduce , old paganism and barbarity . dly . this command is broken by corrupting of gods worship , as when the word is mis-interpreted and mis-applyed , prayers are used in a strange tongue , the word is mixed with errours , and the church , both left without discipline and abused in civil things , which tendeth to the corrupting of gods service ; unqualified-men put into the ministry and kept in i ● , when sacraments are rested on and worshipped , even as the brazen serpent was abused , and the temple , though appointed by god at first for good ends , was afterward rested on and idolized . again , this command is practically broken four ways : first by gross prophanity and neglect of the practice of known duties of worship ; this way , are guilty all prophane contemners of sacraments , word , discipline , &c. all neglecters of them when they may have them : and all these that set not themselves to go rightly about them , in secret , in families or in publick ; and wh ●re many opportunities of gospel ordinances are , this sin is the more frequent ; and so all atheists that contemne religion , and these that would only serve god with a good heart and intention ▪ as they pretend , without any outward worship , are condemned here ; and also those , who for fear or advantage give not testimony to the truth and ordinances of christ , when such a testimony is called for . . men sin against this command , when they practise will-worship and superstition in servin ● god by duties he never required ●● whether ● . it be will-worship in respect of the service it self , as when that is gone about as duty , which is not in it s ●lf lawful , as when such and such pilgrimages and penances are appointed by men to be done as service to god : or . when worship , or service under the gospel is astricted to such a place , as if it were holier to pray in one place than in another , and that therefore god did hear prayer there more willingly and easily than in another place . or . in respect of bodily posture , as if there were more religion in one posture than in another ; as in receiving the lords-supper kneeling , or praying in such and such a posture , except in so far as it is decent , and otherwise rightly regulate by ●ules of prudence and natures light . . when it is without a divine warrant tyed to such a time only , as christmass , ( commonly called yool ) easter , pasche , &c. which is an observing of times that god hath not appointed . . when it is tyed to such an occasion or accident , as , to pray when the clock striketh , or when on ● neeseth , which plinius marked of tiberius , who was no religious man , yet could not abide one who lifted not his hat when he neesed , and said not , god bless ; and he observeth it among these things he can give no reason for ; the prayer is good , but the timing of it so , and astricting it to that thing , is superstitious ; so your lightwakes and diriges ( as ye call them ) are upon this account to be condemned , either as superstitious , or as prophane , or at the best , as the reliques and causes or occasions of both : for . once in times of popish darkness they were so used , or rather abused . . why are your visits stinted to such a time more than another ? it profiteth not the defunct , and it hurteth the person you come unto ; a multitude not being ●it for comforting or instructing ; and yet it cannot be called a meer civil visit , being trusted with such an occasion ; but certainly it suteth not , nor is it a christian carriage toward the dead , and after the burial of the dead , to spend time together in such a way as is commonly used : beside , it is superstitious , when a thing without reason is astricted to such a time or occasion , as giving and receiving of gifts on new-years-day , too too common amongst christians , though a heathenish custome ; which day , as gratian observes , was dedicated to their devil-god , janus : he asserts likewise , that such christians , as in his time did observe it , were excommunicated ; and alchuinus , with others , write that the whole catholick church appointed once a solemne publick fast to be kept on a new years day , to bewail those heathenish interludes , sports , and lewd idolatrous practises that had been used on it . . when some weight is laid on the number of words , or set repetitions of prayers , ave maria's , or pater noster's , or on the reading so many chapters , or saying so many prayers . . when any take a word of scripture at the opening of the bible , or by a thought suggested , as more besitting their condition because of that , without weighing the word it self ; and lay more weight upon that word than upon another that hath the same authority and suitableness to their case , which is to make a weerd , or fortune-book of the book of god , for which end he never appointed it . thus also men are guilty , when they account sacraments more valid , or lay more weight on them , because dispensed by some ministers , than when dispensed by others , though having the same warrant , or because of the difference of persons that partake therein with them ; however some of these things may be in themselves good , yet they are abused by some one circumstance , as in unwarrantable timing them , or in laying that weight on them which is not warranted in the word , which . altereth the way that god has laid down . . bringeth us to prefer one circumstance to another , without any warrant . . maketh a necessity where god has left us free , and so bringeth us into bondage . . we may go wrong in practising lawful duties many ways , as to the manner of performing them , when they are not so done as is required : as . when we do not propose to our selves the right end we should have before us . . when they are not done from a right inward principle . . when they are done in hypocrisie and formality , and rested on ; all which may goe along with men in all duties and ordinances ; and generally all our short-comings in the right manner of commanded duties striketh against this command . thly . we may also consider the breach of this command , by taking a view of what is opposite to every thing required ; and so want of reverence in worship , want of zeal against errour or false worship , not streatching our selves in all lawful ●ndeavours to entertain and maintain the true worship of god , are here forbidden ; so likewise the putting in , and keeping in unworthy ministers ; the traducing , holding out , and putting out of faithful men ; the with-drawing and sequestring their maintenance from them ; the diminishing of it , or straitning them in it . horrid sins , though little thought of , and lightly look'd on by men , drawing no less deep before god than obstructing the free course of the gospel , breaking up the treaty of peace betwixt god and sinners , carryed on by faithful ministers , as the ambassadors of jesus christ ; and saying on the matter that he shall not see of the fruit of the travel of his soul in the salvation of the souls of men to his satisfaction , so far as they can impede it by outing and discountenancing his ministers , the instruments made use of by him for bringing about ; and thus also , all sacriledge , simony , and the like , cometh in as breaches of this command ; and all partiality in church-proceedings , tolleration of errours , countenancing the spreaders of them , slighting of discipline , conversing unnecessarily and unwarrantable with such as are excommunicate , and all unwarrantable innovating in the external worship of god ; and when we are not ayming and endeavouring to have our children and servants , and all under our charge , brought under subjection and conformity to the ordinances and service of god as well as our selves . but because this command in an especial manner looketh to publick ordinances , let us see a little more particularly how it is broken in these : . in respect of preaching and hearing ▪ . publick prayer . . praising . . sacraments . . fasts ; and in all these , there are faults of three sorts . . some going before the performance of these duties . . some following after . . some going along in the performance of them . and again , . some are guilty of the breach of this command by neglecting these duties . . some are guilty in the wrong manner , of going about them . and . before hearing the word men break this command . . in not praying for the speaker . . in not praying for themselves , in reference to this end , that they may profit by the word . . in not setting themselves to be in a spiritual composed frame for such a work . . in not watchfully preventing what may divert them or distract them , or straiten their minds when they come to hear , not ordering their other affairs , so as they may not be a hinderance to them in meeting with the blessing of the gospel . . in not ayming to have the right esteem of the word . . in not blessing god for it , or for any good received before by it . in not coming with hunger and thirst , as new born babes , having laid aside what may hinder its , being received with desire , pet. . , . . in not denying our own strength , as to the right discharge of that duty , that so we may make use of christ. . in not minding that when we are called to hear , it is to trust with god in his ordinances . . in going to hear with prejudice . . in coming without expe ●tation of , and longing for the presence of god , or of meeting with him . . in not coming from respect to the honour of god ; nor out of conscience , but from custome , and for the fashion . dly . men sin against this command , when they are come to hear , and while they are about this duty of hearing ; . in not looking to god , or not receiving the word as gods word , but as mans. . in extravaging and wandring in their minds and thoughts , ez ●k . . . . in sleeping when they should hear . . in letting the word slip out of their mind , and not retayning and laying up what they hear . . in not yielding their ears and memories , or yielding only their ears and memories , but not casting open their hearts to the word , to let it sink down in them . . when though it be heard , yet it is not understood , math. . . . when though understood , it is soon forgotten . . when there is not a peculiar trembling and fear in our waiting upon the ordinances , isa. . . eccles. . , . and mal. . . there is a special fear which we ought to have before his name . . when there is not faith mixed with hearing , giving credit to the word , it must be a great fault not to believe gods word when we hear it , h ●b . . , . . when we fret and canker at the reproofs of the word . . when we needlesly stumble at any expression , especially when we care so lightly as to laugh at what is spoken , to the prejudice of the ordinances . . when we are more for knowing than for doing , more for informing the mind than for reforming the heart and life . . when there is carping at the vvord , or censuring of it rather than our selves . when we make no application of it to our selves , and try not whether we have such a fault , or if we perform such a duty , &c. . when we are not present , as before god , to hear , as cornelius was , act. . . . when we itch after novelty of expressions , or words , or things , rather than thirst after the sincere milk of the word , that we may grow thereby . . when these novelties are more entertained and laid weight on , than known duties or truths . . when the word is heard with respect of persons , and the same truth , or expression , or scripture cited by one , is not so respected and received , as when spoken by another , contrary to jam. . v. . . when there are vain looks as well as idle thoughts . . when there is a wanton , light , unreverent carriage . . when there is immodest and strange apparel unbecoming that ordinance . . when there is speaking or talking , out of the case of necessity , in time of sormon , though it were by way of prayer , it is sinful , except it were ejaculatory in reference to what is at present spoken . . when there is reading of somthing , ( even though scripture ) unseasonable . . vvhen there is insisting on good thoughts , that tend to divert from hearing . . vvhen men are observing vanities in time of hearing , such as the apparel that others have on , or the painting that is on the house , or the cuplings of the roof , or such like . . when there is not an intermixing of ejaculatory prayer for our selves and others , and the speaker , that god would help him , and them , and us , to keep such a word to the time when we may have need of it ; and when god is not blessed when a word is rightly spoken . . when there is any quenching of convictions , or the motions or stirrings of affection wakened up by the word . . when there is diverting to a doting love of the speaker , or the thing as spoken by such a speaker ; or the manner of expression , and a delighting in these , more than in god , or a respecting of him or our own profiting . . when we do not look upon , and make use of the preached word as a means to convert , but only as a mean to conform . . when we do not make use of promises offered in preaching , and directed by god to us by an authorized ambassador , and do not so lay weight on them as from him . . when we reject the many sweet offers of the gospel , and come not to the marriage of the king's son : . when we do grieve gods spirit who presseth it upon us . . when we tread under-foot christs blood by our little esteem of it . . when we give no credit to , nor lay due weight upon threatnings . . when we have not the faith of gods providence , or of the judgment-to-come . . when there is not an accepting of christ. . when there is not imploying of him . . when there is not reverence in removing from our hearing of the word . after hearing also , there are many ways whereby we are guilty of the breach of this command . . forgetting what we have heard . . letting the heart unnecessarily look back again to other objects , and follow other thoughts , and not meditating on what hath been heard . . not comparing what we have heard with the scriptures . . not following the word with prayer for the watering of it . . needless falling to other discourses , immediately after the hearing of the word . . casting it all aside as to practice , psal. . v. . to . . fretting at some things that have been spoken . , spreading censures or . commendations of the thing preached , or of the instruments that preached , as if that were all . . not following the word with self-searching prayer , and fruits suitable , endeavouring to practise what is required . . not trembling at its threatnings , nor forbearing what was thereby discharged . . not helping others to make use of it . . not repenting of faults committed in the time of hearing . . little delight in remembring of it . . finding out shifts to put by its directions or challenges . . applying them to others rather than to our selves . . misconstruing the ministers end in pressing of them . . misinterpreting his words . . misreporting , or misrepresenting them . . not being troubled for fruitlesness in hearing , without any use , but being as a stone without sence or feeling . . leaning on hearing , as if having been in the church were a piece of holiness , though no fruit follow on it . . prophane abusing words of scripture , or phrases used in preaching , in mens common discourse ; much more when they are mixed in wanton and profain sports , or jests and gybes . all these ways men may sin , when they come to hear the word ; they sin also by absence when they come not , neglecting the opportunities of the gospel ; there are also divers sins which men are often guilty of in reference to hearing , even on week days : as . little love to the word , or delight in the opportunities of it on such days . . too much love to some other things that procureth lukewarmness in hearing . . contemning occasions of hearing the word on such days . . improvidently bringing on a necessity on our selves that we cannot hear . . caring little to have a ministry , whereby we may be instructed at all times , and therefore we want such occasions . . setting our selves , and using our wits to discourage the ministers we have . . not being waited on , with our absence from week-days sermons . mocking at them who are present . . disrespecting the ordinance for some worldly or personal respects , preferring any small trifle thereto , &c. . let us instance the breach of this command in publick prayer , which is a part of worship which very nearly concerns the glory of god ; and certainly when it is wronged through the unsutable , and not right discharging of this duty , this command is in a special way broken . we shall not here look to every thing , but especially to what concerneth publick prayer , indeed we fail also in secret prayer , and in giving thanks both alone and in our families . . by contempt of this excellent ordinance , many slight prayer in secret and in their families , jer. . ult . which is a clear breach of this command as well as neglecting it in publick , when men do not countenance sermon or prayer , though at the same time walking idlely in the street or in the fields . . by casting up of prayer to others , reproaching it , calling it hypocrisie , and those who use it hypocrites . . by mocking the spirits work in prayer . . before we come to prayer , we sin . . by not watching to keep the heart in a frame for praying always . . by not watching over every opportunity that we may have for prayer , whereby many occasions are lost . . in not longing for opportunities of prayer . . in not stirring up our selves to seriousness when we are about to pray . . in letting the heart run loose when we are about other things , which indisposeth for prayer . . in having a self particular end before us in our prayers . . in our little respecting god for strength and fitness , and little looking to him for his spirit to our selves , or these who are to go before us in this duty of prayer . . in our little examining our selves that we may know what to pray for , and what distinctly to confess . . in our not meditating on what we are to say , that we may as to the matter of our prayers speak in faith. . in ayming more to find and exercise gifts , than to have grace acting in us . . in our rushing rashly on such a weighty and spiritual duty . dly . in prayer ; and . on the speakers part there are divers ways whereby this command is broken : as . by rashness and sencelesness , not exercising the spirit , but the mouth , telling over our prayers as a tale without life . . praying in our own strength , without looking after the influence of the spirit . . not drawing near to god by faith in christ , but leaning too much on our prayers , from a secret false opinion of prevailing more with many words well put together , than by exercising faith on christ , and resting on him , as if god were perswaded with words . . inadvertant praying , uttering unadvised petitions and expressions without understanding . . not praying humbly and with soul abasement : nor . singly to please god , but men , seeking expressions that are pleasant rather then sensible . . saying many things we think not , not being touched with the weight of sin when we confess it , nor with the desire of holiness when we mention it : counterfeiting sometimes liberty and boldness , sometimes restraints and complaints more than is real . . limiting god in particular suits . . cold in what is of greatest concernment . . want of reverence and holy fear . . want of a right impression of a present god. . not praying for others , and little respecting the condition of those we pray with ; or what we do of this kind , is either but cold , and for the fashion ; or if there be more apparent zeal and seriousness for others , it would be adverted that it be not upon design to flatter and please them rather than to obtain spiritual blessings to them . . desiring things for satisfying our selves more than for gods honour . . breaking off before we come to liveliness and liberty , having begun lazily and without life . . not insi ●ting to wrestle with god when under bands . . precipitating with the words before the heart ponder them , or the affection be warmed . . posting through it , as duty , only for the fashion , without respect to god , or love to the exercise , or driving at any profit by it . . wearying and not delighting in it . . not ayming at gods presence or sensible manifestations in it , or at a hearing in that which we pray for . . being more desirous of liberty in publick than in private . . fretting when we are put or kept under bonds . . growing vain and light when it goeth well with us , and turning carnal and unwatchful when we get liberty . . impertinent use-making of scripture-words , either ignorantly or vainly . . a secret expectation of something for our prayer , and so resting upon the work done , as if there were merit in it . . using expressions not easily understood . . using undecent gestures , and scurrile ●xpressions . . not observing gods dispensation to us , nor his dealing with our souls in the time of prayer , that we may conform our suits accordingly , as we find many of the saints have done , who end in songs after they had begun sadly . . not praying with servency for christs kingdom , and for jews and gentiles . . exercising gifts rather than grace , when we pray . these are sins upon the speaker's part . next , ye should consider the sins of them that joyn : and beside what is general and common in the duty of praying , we fail often in joyning . and . in this , that many think , when another prayeth they need not pray , but let the speaker be doing alone . . when we observe not what is spoken , that we may go alongst in what he prayeth for , and be upon our watch that we may joyn , and that we may do it in judgment . . the mind waving or wandering , and we hearing , but not praying . . censuring the words or gestures of the speaker . . fixing our eyes or minds on some other things , and giving way to other thoughts that may divert from joyning . . sleeping in time of prayer . . confusedness in that exercise , and not distinctly joyning with what agreeth to our selves and our own case , nor with what agreeth to others joyning with it for them . . more cold and indifferent in what concerneth others , than in what concerneth our selves . . more careless of being heard and answered when we speak not , as if we were less concerned , thinking it enough to be present , although in our heart we joyn not ; and , not being affected with the prayer of another , nor acting faith in it , we soon weary when others pray . . not being edified by the praying of another , nor taking up our sins in his confessions , nor our duty in his petitions . . much hypocrisie in such duties , while we seem to be joyning , but are doing nothing . not endeavouring to have affections sutable to what is spoken , stirred up in us . . not praying that the speaker may be sutably guided and helped in bringing forth petitions that may answer our wants . . more indifferent that another who speaketh as mouth for the rest , want liberty , than when we are put to speak our selves , although it be gods ordinance , . not rightly touched with any expression we cannot joyn with , but rather stumbling at it . . our being ignorant of the meaning of many expressions through our own fault so that we cannot joyn in them . . muttering words of our own , and not joyning with what is said . . indistinctness in consenting or saying amen at the close . dly . after prayer both speaker and joyners fail . . that they watch not over their hearts , but soon return to other things , as if then they might take liberty . . not waiting for an answer , nor observing whether prayers be answered or not . . not being thankful for answers when they come : nor . intreating and pressing for an answer if it be delayed . . not reflecting on our failings , whether in speaking or joyning . . not remembring what we have uttered in prayer but presently returning to a carriage that is very unlike those things we have been speaking before him. . not ke ●ping up a frame for new opportunities of prayer . . not pressing after a constant walk with god betwixt occasions of prayer . . resting on prayer after we have done , and thinking something of it if we seem to have been helped to pray . . carnally heartless and displeased , if it hath been otherwise . . not being humbled for the sinfulness and defects of our prayers . . not having recourse by faith to the blood of sprinkling for pardon of these sinful defects . we are to consider how men break this command in praise and thanksgiving : and here there is failing , in general . . in the utter neglect of this necessary duty ; alasse , what of that duty do we in secret , and yet it is singularly for gods honour , and as clear a duty as prayer . . in mocking praise often , by prophaning psalms for our carnal mirth . . in neglecting and slighting of it , though not altogether , yet by unfrequent going about it . . in accounting it to be almost no duty at all , and in being but little challenged for slighting of it , or for irreverent using of it . dly . we sin before we go about this duty : . in not preparing for it . . in not praying for the spirit , to fit and enable us to praise , cor. . . and for a fixed heart for that work , psal. . . . in our not ayming at a spiritual disposition for such a spiritual duty . . in our not endeavouring for a right impression of the majesty of god. and . for clearness of our interest in him : and . for an impression of the excellency of his way , and meaning of his word ; all which are exceeding necessary unto the right performance of this duty , and without them we cannot praise sutably . dly . we are guilty of many faults in the time of praising . . doing it without respect to gods glory , and for the fashion only . . hypocrisie , not praising him with the whole heart , performing it only with the lips , when the heart is away . . ignorance , when we want understanding of the words we express . . no sutable impression of gods greatness and goodness upon our hearts when we praise . . not ayming at communion with god in this duty , as desiring , minding , and hoping to praise him for ever . . not being taken up with spiritual and heavenly delight in him , and in the work of his praise . . lightness , laughing , or mainly affecting of , and carnally doting upon , some tone or voyce more than being sutably affected with the matter , and making melody in the heart to the lord. . forgetting what we do sing , and not knowing or considering what it is we sing , the heart not being present nor fixed . . not being constrained by love to praise , but some custome or natural conscience constraining us to it . . not offering up our praises in and through christ jesus , h ●b . . v. . . soon satisfied in our praising , as if we were little troubled to be fitted for it , and because little of our selves lyeth in it , we are the less careful how we discharge it , but stint and limit our selves to some certain customary matter which puts us to few prayers before , and makes but few challenges after . . not intermixing ejaculatory prayers in our praisings . . much hypocrisie when we sing the cases of others , or their thoughts and estimation of god , and study not to be something-like their frame and exercise . . not framing our affections in praising to the subject of our praise ; whether it be some sad case or some chearful condition , or some historical or prophetical subject ; and when imprecations are a part of the song , we soon fall off , or praise one and the same way in all . . not serious in blessing god for former mercies to his servants , if it be not so well with us in the mean time , nor chearfully acknowledging his former deliverances of his church and people in which we have not personally shared . . not being affected with his keeping of us free of many sad cases we sing , and others have been in , nor blessing him for delivering them . . not letting the word of the lord which we sing , sink down in us for engaging our hearts to , and chearing our spirits in good . . not assenting to , and giving him glory in the acknowledgment of the justness of his severest threatnings , and the most fearful scripture-imprecations . . not rightly observing those things that are the subject-matter of scripture songs , so as to put a difference between some things we are to tremble and scare at , such as the falls of the saints ; and other things which we are to imitate and follow for our edification . . gadding in idle looks , so that some scarce look on their books ( although they can read ) that they may the better have the sense of what they sing . . not putting a difference betwixt praying a petition that is in a psalm , and singing of it , which should have a sweetness with it that may incourage us to pray for , and expect what others before us have obtained . . wanting such considerations about the matter sung , when it suits not our present case , as may sutably affect us , and fit us to glorifie god in that duty : as , when we sing of the eminent holiness of some of the saints , we are to bless him that ever any was so holy , whatever be our sinfulness ; and that we have hope of pardon though under many failings , and much unlikeliness to that case we sing . . not singing with the voyce at all , although the tongue be given us as our glory , that we may therewith thus glorifie god. thly . after we have been about this duty of praise , we sin . . by falling immediatly into a carnal frame . . not looking back or examining when we have done , how we carryed it in praising god. . few challenges for our many failings in praise . . little repentance for those failings . . not keeping the heart right for a new opportunity of praise . . not keeping a record of his mercies in our memories , and upon our hearts to engage us to praise him . . not walking in the exercise of love , which would sweetly constrain us to this duty , and make us delight in it . these are but a few of the many iniquities that are to be found in our holy things , exod. . . it s good we have a high priest to bear them : o what if all our sins were reckoned , how hainous would they be ? & what a summ will they come to , if our performances of holy duties have so many sins in them ? and when the sins of a sabbath are counted , how many will they be ? hundreds of divers sorts , in praying ; hearing , and praising ; and multiply these to every loose thought , and every declining or wavering of the heart , how many times may they be multiplyed ? ah ! how many unholy words do we let slip , and then consider all the sabbaths and sermons , prayers and praises we have had , how many hundred thousands will they amount to ? it is sad that men should lye under all these with few or no challenges , or without minding repentance , or thinking of the necessity of employing the high priest for doing them away ; therefore we should accept these challenges , & give him employment who only can bear the iniquity of our holy things . if this bring not down self righteousn ●ss , and convince you of the necessity of a mediatour , w ●at will do it ? we shall proceed in the next pl ●ce to consider the sins that wait on receiving the sacraments , which as they were a special part of the worship of god under the old testament , so they are yet under the new , and our sins in reference to them strike against this command as it prescribeth and carveth out our external worship , and so much the rather should we consider this , because there cannot be a more express covenanting with god in giving and receiving , proposing terms and accepting of them for closing the covenant , than is in the sacraments . before we enter to speak of the faults we are here guilty of we may in general propose some things concerning the sacraments : as . for what ends god hath appointed them , that so we may know what is to be expected in them . . how they effectuate the ends , that we may know how we should go about them ; and we shall speak to these two joyntly , because we cannot speak to the one , but we must speak to the other . but before we speak to these , some things are to be p ●aemitted : as . that god hath thought good always to add sacraments to his covenants ; thus the covenant of works had its sacraments : adam had the tree of life for a sacrament to confirm him in the faith of that covenant ; so the covenant of grace in all its administrations had its sacraments also for confirmation thereof , as before christs incarnation it had , circumcision , the passover , and divers sacrifices eff ●ctual for that end ; and the fathers before abraham had their sacrifices for sacraments : and since his incarnation , it hath baptism and the lords supper ; for as the lord has for mans sake condescended to deal with him after the manner of men , by covenants and mutual engagements , so he keepeth the manner of men in swearing , sealing , and confirming these covenants for their greater consolation , who are within t ●e same , h ●b . . . dly . although the nature of the covenant alter the sacrament in respect of our use-making of it ; yet , as all covenants have some essentials in which they agree , to wit , a promise and a restipulation ; so all sacraments have something common , to wit , that they signifie , seal , and strengthen the covenanters in assurance of enjoying what is promised according to the terms of the covenant to which they are as seals appended , the tree of life confirmed the promise of life to adam upon condition of perfect obedience ; circumcision confirmed it to abraham upon condition of faith , rom. . . dly . the sacraments of the covenant of grace before and after christ , differ in circumstantials , as the covenant it self under the old and new testament doth ; but in essentials they agree , for they seal one and the same thing , and after one and the same manner . thly . there are some chief things common to all sacraments of the covenant under one administration ; as for example , baptisme and the lords supper , they agree both in this that they seal the covenant , and represent christ and his benefits , &c. yet in either of them there are some peculiar promises and benefits especially looked unto ; and also they have their peculiar manner of sealing these things which are common to both ; believers are also confirmed in the same things by the word , but the sacraments confirm them in another way , more clearly , and sensibly , and proportionally to our weakness and necessity . thly . no sacrament is of , and from it self valid , but its validity and efficacy is from the covenant and promise , whereof it is a sacrament ; and so it is a seal to none but to such as are in the covenant , and keep the condition of it , to them it sealeth the benefits promised , though absolutely and simply it seal the truth of the conditional promises ; and so it may be said conditionally to seal , to all the members of the church , the truth of what is promised upon such a condition ; as for example , the tree of life sealed this truth , that who stood in perfect obedience should have life , but it did not seal to adam , that he should have life , except upon condition of his perfect obedience ; the like may be said of circumcision , baptism , &c. thly . hence every sacrament doth suppose a covenant , and the receivers entry into the covenant , to which the sacrament that he receiveth relateth : so that we come not to the sacrament properly to enter into covenant with god , but first the covenant is entered , and then the seal is added , as gen. . first , god entered into covenant with abraham , and then the seal of circumcision is added as a confirmation thereof . thly . no sacrament giveth any new right which the receiver had not before ; only it confirmeth the right he had before ; he hath access to the sacraments upon the account of his external right . thly . sacraments confirm still something that is future , and to come , they being instituted for the confirmation of our faith and hope in those things , of which we are most apt to doubt ; as the passover strengthened the israelites again ●t the fear of being destroyed ; the tree of life confirmed what was promised to adam and not performed ; and so all sacraments help us to believe the making good of some promise not performed , for they serve as the oath and seal ; and indeed when we preach the gospel , we offer a sealed covenant and a sworn covenant . these things being premised , we come to speak to the things proposed ; and we say , the sacraments of the new testament ( of which only we speak purposely ) have in god's appointment and our use , these three ends especially ; the . is , to represent clearly the nature of the covenant , and the things promised therein , as , the washing away of sin , christ himself , his death and benefits , and the way how we come to the application of all these , to wit , by faith freely , putting on jesus christ for taking away guilt , and strengthening us to an holy walk ; in all these the sacraments ( that is , the signs and word of institution added ) do fully and clearly , . to the ears : . to the eyes : . to our other senses of feeling , &c. not only hold forth what is offered , but our way of closing with and accepting of that offer ; as if god , who by preaching letteth us hear him speak ( inviting us to be reconciled to him ) were in the sacraments , letting us see him tryst and close that bargain with us by his ambassadors ; in which respect , the sacrament may be called the symbol and token of the covenant , as it is , gen. . and this way the sacraments have a teaching use to bring to our remembrance christ , his sufferings and benefits , as well as our estate , what it was without him , and before our closing with him ; all this by the word and elements with the actions concurring , is represented to us , as if it were acted before our eyes , for making the way of the gospel the more clear to our judgments and memories , who either senselesly take it up , or sluggishly forget these spiritual things ; the lord , who sometimes maketh use of parables and figurative expressions or similitudes , to set forth spiritual things to make them take with us the more , hath chosen this way to make use of external signs and actions for the same ends also . . the second end of sacraments is to seal and confirm gods mind and revealed will to man , and to put him out of question of the truth of his promises , that so he may have a further prop ●o his faith , and may draw more strong consolation from the promises of the covenant upon this ground . in this respect they are called seals ( rom. . . ) of the righteousness by faith , that is , not the righteousness of abrahams faith , but of his obtaining righteousness by it , and not by works , that is , they are seals of that covenant which offereth and promiseth righteousness to such as believe : so was the tree of life a confirmation to adam of the promise of life ; so was circumcision to abraham a seal and confirmation of the promises of the gospel , as gods oath was , heb. . : and so are the sacraments to us . this confirmation may be three ways looked on : . as that which confirmeth the proposition , . the assumption , . the conclusion of a practical syllogism , whereby the believer concludeth from the gospel that he shall be saved . the proposition is this , he that b ●li ●veth shall be saved ; this by the sacrament is simply confirmed as a truth that one may lean unto : then the believer's conscience in the faith of that , subsumeth , i will then take me by faith to christ ; seeing that is a sure truth , i will rest on him and hold me there ; or more clearly , i do believe in him . now this assumption that i , or such a man hath faith is not confirmed simply by the seal , for the sacrament is to be extern ●lly applyed by men , who can say no more , but , they charitably judge such a one to have faith ; yet it may be said to be so far con ●irmed as one whose ●aith doubteth may by this be encouraged to rest on chri ●t , and quiet himself on him ; thus faith is confirmed while it is helped to assume , though the man be not clear that he hath assumed ; as also one having according , to gods command , cast himself on christ , and according to his institution , taken the seal , i say such a man may conclude from the seal , as w ●ll as from the promise that he is accepted , even as one having prayed may conclude he hath been heard , having done it according to gods will in the name of christ. dly when the conclusion is drawn , therefore i shall be saved , the sacrament doth not confirm that simply to us , more than it did to adam ( who afterward brake the covenant of works , and so attained not the thing promised ) but it sealeth it conditionally . if thou believe , thou shalt be saved , and so the assumption must be made out by the search of the conscience before the conclusion receive any confirmation by the sacrament ; yet by strengthening the major proposition ; such as believe shall be saved ; it strengtheneth the conclusion also : for if that were not true , my having faith , or flying to christ were no great comfort ; and so consequently it has influence on the believers comfort in the conclusion , as god's oath and seal did confirm the promise made to abraham , and also strengthened his faith in believing it should be made out to him , rom. . . again , it is to be considered that the sacrament sealeth particularly , not only as it sayeth , all that believe shall be saved , but also as it says , thou , if thou wilt believe , shalt be saved ; and the seal is so appended to that conditional offer , that the covenant standeth not only sure in general to all believers , but to me particularly upon my closing with it , as if god were particularly singling me out to make the offer unto me , and to take my engagement , and to put the seal in my hand , by which faith is more particularly helped and strengthened than by the word alone ; there is great use therefore of the sacraments , in that thereby we get faith quieted in the believing of this , that god will lay-by his controversie , and keep his covenant , and make forthcoming his promises to those who flye for refuge to jesus christ , according to his oath and seal : thus he sealeth the major simply , the minor conditionally , but particularly ; or we may suppose god speaking to us from the covenant thus , he to whom i offer christ , he may receive him ; and all that believe , and receive the offer , shall obtain the blessing offered : but i offer christ to thee : therefore thou mayst and shouldst receive him ; and if thou accept the offer , thou shalt obtain the blessing offered , and shalt be saved : thus the major and minor are simply sealed , but the conclusion conditionally : or the sacrament sealeth the offer simply ; but the promise as it is applyed to such a particular person conditionally , if he receive the offer ; so that none needeth to question god's offer , nor christs performance on our acceptation . and thus the sacraments may be called testimonies , of gods grace to us , because particularly they seal that offer of his grace unto us , namely christ , and salvation by him , and his being content to give him upon condition of our believing . the third end and use of the sacraments ; is , to exhibit and apply christ or his benefits to believers ; hence in the sacraments we put on christ , and eat him : which is not done , by any physical union of christ or his benefits with the signes ; but as in the word , christ communicateth himself when the spirit goeth along with the promises , and hearers bring not only their ears , but their hearts and faith to that ordinance : so here by the sacraments christ is communicated to us , when we come not onely with ears , eyes , tast , &c. but with faith exercised on christ in the sacrament with respect to his institution : and he cometh by his spirit with the elements , and word , whereby the union with christ is so much the more near and sensible , as it hath upon the one side so many and great external helps in the means appointed by god ; and on the other side a proportional blessing promised to goe along with his ordinance by the operation of his spirit . hence it is that all this communion is spiritual , conferred by the spirit , and received by faith ; yet it is most real , and having a real ground & cause , and real effects following , not by vertue of the sacraments in themselves , more than by the word or prayer considered in themselves ; but by the vertue of the promises being laid hold on by faith. and now word and sacraments being joyned together , they concur the more effectually for bringing forth those ●nds intended in the covenant . thly . there is a fourth end which resulteth from these , and that is a believers consolation , heb. . . . which by the strengthening of faith , and beholding of christ in that ordinance , and being confirmed in the hope of his coming again , &c. proveth very sweet , and corroborateth the soul so much the more , as that therein he trusteth often with the believer , and by it communicateth himself to his sense and spiritual feeling . thly . the sacraments hold forth a mutual engaging ▪ betwixt god and his people ; god holdeth out the contract , the covenant and offer ; we by our partaking doe declare our acceptance of that offer on those terms , and ingage accordingly , that we shall make use of that righteousness therein held forth for our justification , and of that wisdom and strength therein offered for our direction and sanctification : in this respect our taking of the seal , is called our covenanting ; and gen. . he was to be punished that wanted the seal of god's covenant : thus our accepting and receiving , looketh to the word , holding forth the terms , and god s ●aleth and confirmeth on these terms the particular promises of righteousness and strength to the ends beforementioned , that our faith may be strengthened in making use of them . these are the main and principal ends of the sacraments , though they serve also for outward distinguishing of gods people from all other societies and persons . in sum , the word offereth christ and his benefits , the hearer accepteth him , on the terms on which he is offered , and consenteth ; both th ●se are supposed to precede the sacraments , though ( as we may see in the jaylor ▪ acts . and others ) it may be but for a very short time ; yet in the order of ●●ture at least , they are prior , and then come the sacraments , which have in them , . a clear view of the bargain , that we may clo ●e distinctly ▪ and know what we attain . . a solemn confirmation on gods side of the covenant , and the particular offer ●he therein maketh . . a furthering of us in part , and helping us to believe , and a conferring of something offered . . a comforting of those upon whom the blessings are conferred . . the receivers solemn and publick ingaging to god , that he shall observe and make use of all these ; the fifth may be looked upon , as the second in order ▪ we may come now to consider the faults we are guilty of in reference to the sacraments . and first in general , then more particularly in reference to baptism and the lords supper : we shall not speak to those faults common to papists and others , which are more doctrinal , such as errours about the persons who may administer them , as that women may administer baptism , &c. but we shall speak to those that are incident to us in our practise . and first in general we fail , either when too much weight is laid on them , or when too little , first , when too much , ●s . when there is an absolute necessity supposed to be of them , in order to salvation . . when they are thought to confer grace of themselves by the very partaking of the outward elements , although without faith. . when they are rested on in the outward receiving ; as if that made us some way acceptable to god. . when there is a superstitious blind preferring of them to , and with , the prejudice of all other ordinances , so that one will neglect preaching and prayer long , but must have baptism and the communion . . when there is a preferring of the outward ●rdinance to christ and the thing signifyed , that is , when men seek more to have the baptism of water than the baptism of the spirit , and the external communion more , than the inward ; in which any heaven that is to be found in the ordinances , lyeth ; and when men are more commoved for wanting the sacrament once , than for wanting christ often and long ▪ . coming unto , and going from , the external ordinances neglecting him and without dependance upon him who giveth the blessing , and thinking that then all is well enough , seeing they were present at the ordinance . . going far off for the partaking of a sacrament to the prejudice of necessary moral duties called for at that time . . placeing more in them than in works of mercy and charity , or doating on them to the neglect of those . . when they are accounted so holy as if they might not be given , where christ alloweth them to be given ; or as if that wronged them , when they are not administrated in some consecrate place , as if one place were now under the gospel more holy than another . . adding to christ's institution , in the way of administration , as if what he hath appointed , because , it is common and ordinary , were base , and too low for them . again , they get too little esteem , . when people use them as bare and empty signs , without respect to their due ends , . when there is not that rever ●nce given to god in them as ought to be according to his command , when we are about so holy and so solemn pieces of worship . . when men carnally and without preparation , and observation , can hazard on them as common things ▪ . when gods grace and goodness in condescending in them to us , is not admired and blessed . . when they are not pondered and studied , that we may know them , and be affected in receiving them , and when there is not meditation on them . . want of delight in them . . carelessness of them whether we have them or want them . . corrupting the lords institution in our manner of going , about them , either adding to it , or diminishing from it or changing it , as if men might do so . . little zeal to keep them pure . . neglecting the occasions of them when we may have them with some little pains . . accounting them better when administrated by one minister , than when by another ; or esteeming little of them , because dispensed by some men , ( though lawful ministers ) as if men added any worth to the ordinance of god. . never actually laying weight on any of them , or drawing comfort from them , or less than should have been done . . not wishing and praying that others may have good of them . . not fearing the wronging of them by multitudes who partake of them , and not endeavouring to have abuses of that kind helped , but making them common to all indifferently and promiscuously . . when folk fear not the breaking of their ingagements in them ▪ . vvhen men hang the fruit of them on the administerer's intention , or on the grace of them that are joynt-partakers with them . . vvhen there is little zeal against the errours that wrong them , as when they are denyed by anabaptists , and when they are corrupted , as in the masse . to come particularly to baptism ; we may consider , . the sins of those who seek it for their children . . the sins of these who administer it . . the sins of on-lookers , especially those who are called to be vvitnesses . . the sins of those who are baptized . the parents or presenters of children to baptism fail before , in the time , and after the administration of this ordinance ; first , before , . by not serious minding that which is to be done , . not considering the child's condition as needing christ in that ordinance . nor . the end of that ordinance . . miskenning christ , and not going first to him , for conferring the things and blessings signified . . not praying for the child , for the minister , and for a blessing on the ordinance . . not blessing god , that there is a covenant of grace that taketh in our children ; nor offering them to be ingaged and received in it . . not minding the most simple and edifying way of going about it , but walking by other rules . . needless delaying of it for carnal ends . . being more desirous of the sign , than of the thing signifyed . dly . when we come to it , we sin . first , not seeking to have our own covenant with god ( by which we have this priviledge of bringing our children to baptism , ) renewed and made sure . . not considering by what right we claim it to our children . . not repenting of our own breaches of covenant , nor wondering that god keepeth with us , who have often broken to him . . not coming with the exercise of fear and reverence . vvaiting on it oft-times without attention or minding our duty in what is spoken . . promising for the fashion when we ingage for the childrens education , and without either judgement or resolute purpose to perform . . being ignorant of what is said or done . . not concurring in prayer for the bl ●ssing . . not undertaking in christ ● strength to perform the duties called for . dly . after the administration of baptism , we fail . first , in forgetting all our engagements . . in growing careless to maintain any suitable frame , and falling carnally in our mirth on such occasions . . not being much in prayer for the children , nor insisting or continuing in prayer for the blessing . . not being faithful according to our ingagements , in educating them . . in knowledge , that they may be so trained up as to know what god is . . in the fear of god , pressing it upon them by frequent exhortations . . in giving them good example . . in giving t ●em seasonable correction ( but rather sparing them though to their hurt ) when there is cause of correction . . being also unfaithful in not seriously minding them of their ingagements by baptism . and . much more by giving them evil example . . conniving at their faults . . advising them to what is sinful , or sending them where they may meet with snares , or suffering them to go there . . providing for them the things of this life , without respect to that life which is to come . . not enabling our selves that we may discharge our duty to them . . not insisting to press those things upon them , that concern their souls always ; thinking it is enough that sometimes they be spoken to . . never purposely stirred up and driven by that tye to see for their good . nor . repenting our many short comings . nor . lamenting for what we see sinful in them , when they follow not faithful advice . these are things that would carefully be looked unto , both by fathers and mothers , and all such as engage for the christian education of the children , whom they present to that ordinance next in him that administreth baptism , there are oft-times diverse failings . as . when it is customarily dispensed without respect to it's end . . when in prayer the childs salvation is not really and seriously aimed at , but for the fashion . . when it becometh a burden to dispense it . . when it is not thought much of , that christ admitteth such into his house , or himself to be a partaker of such mercies , but be a dispenser of them to others . . when he followeth it not privately with his prayers for a blessing ; besides what failings may be in unsuitable words , and humane ceremonies , &c. and seeking himself in the words that are spoken , rather than the edification of the hearers . when we are witnesses and on-lookers , we fail . . in wearying and fretting , because we are detained a while . . not setting our selves to be edified by that we see ●done and hear spoken . . not sympathising with the child or its parents in prayer . . not being thankful to god for such a benefit and ordinance to such a childs behalf . . lightness of carriage , and in looking , speaking , or thinking in the time , as if we were not present at such an ordinance of christs . . not so seriously taken up in sympathising with other folks children , because they are not our own . . removing and withdrawing and not staying to countenance it . . not minding the child when we are gone . . not helping them ▪ as we may to be answerable to that tye they come under in baptism . . not admonishing them when we see parents and children walk unanswerable , nor testifying against them , nor mourning for the dishonour god getteth by baptised person 's unsuitable carriage . fourthly , all of us that are baptised , fail wonderfully , less or more . st . that we never ( as we ought ) reckon our selves obliged by that tye we come under in baptism . . that we neither are , nor seriously study to be , as we ought ▪ answerable to it . . that we are not thankful for it to god , who admitted us to that ordinance . . that we do not esteem it above all bare carnal birth-rights how great soever . . that we do not seek to have it cleared , in the extent of it , as to the priviledges and benefits thereby conferred on us and our children . . that we do not pursue after the blessing therein covenanted to us . . that we do not endeavour the performance of the condition of believing and trusting in christ which is the condition of the covenant of which baptism is the seal . . that we do not lay weight on our baptism for strengthening our faith both in spiritual and temporal difficulties , as if it were no seal of the covenant . . that we are often ignorant how to make use of it . . that we do not account our selves wholly gods , as being given away to him in baptism , but live to our selves . . that we do not sight against our lusts , satan , and the world , according to our baptismal vow ▪ . that we do not adorne our christian profession with an holy life . . that we walk and war against christ , instead of fighting under his banner . . that we do not aggravate our sins , as being committed against this tye. . that we are not patient under sufferings , nor penitent and humble under all sad dispensations ; notwithstanding that we are by our baptism bound to take up the cross. . that we do not meditate on our ingagements , nor repent for our neglects . . that we do not aim and endeavour to come up to the main ends of this ordinance . which are . . the evidencing out regeneration and ingrasting into christ. . the giving up our selves to the father , son , and spirit . . sticking by christ on the most costly and dearest terms . . taking directions from him and walking in him . seeking the things above , and not the things that are on earth ▪ . mortification to creatures , and to be crucified with christ. . the improving of this tye , not onely for obliging us to these , but for strengthening us in him to attain them , and to comfort our selves in all difficulties from this ground . these things are much a-missing ; alas , they are much a-missing : for we lamentably neglect to draw all our strength and furniture under all tentations , and for all duties from christ by vertue of this baptismal obligation and tye : we resort but seldome to this magazine and store - house ; this precious priviledge is ( alas ! ) but very little manured and improved by us . we come next to speak of the sins we are usually guilty of in reference to the lords supper , and they be of several sorts . . some are doctrinal when the institution is corrupted , as in popery : these we will not now meddle with . . others are practical , and they are either in ministers and elders , who admit and debar , or in such as are admitted or debarred . and first , we are to consider , that men may sin against this ordinance , by not communicating . as . when they contemn and wilfully neglect it . . when they are not frequent in it , but carelessly slight it , when conveniently it may be had . . by not foreseeing and ordering our affairs , so as we may not be hindred , when an occasion of that ordinance offereth it self near to us . . by incapacitating our selves to be admitted through ignorance or scandal , and by negligence to remove these . . by sretting at our being debarred , or at these who has a hand in it . . not repenting of the causes which procureth our being declared . . not seeking to be humbled under such a weighty censure , and to get the right use of it for the time to come . . suspecting that it proceedeth from carnal ends . . reporting amiss of those who do it . not praying for them that partake in this ordinance , where-ever we hear of it in any place . . looking rather to the unfitness of some that are admitted , and the neglect of duty in office-bearers in debarring , than our own . . not sympathizing with them , and yet on that ground absenting our selves , to wit , for the faults of others . and here , by the way , we beseech you take these few words of exhortation . . look on debarring of ignorant and scandalous persons from the lord's table as christ's ordinance . . consider wherefore your selves are debarred , and as you may be assured it is from no particular prejudice or disrespect , so ye would repent & be humbled for that which procureth it . be making up what is wanting for the time to-come : your failing in any of these is a fault , and let none think themselves the less bound to the study of holiness , because they are kept from partaking of it : but the sin of some is ; they shift it , because they will not stir themselves up to a sutable frame for it , and yet they are not sutably affected with the want of it . next , there are faults in them that are admitted to communicate , and these both in hypocrits and true believers respectively ; and that . before . . in the time , and . after receiving the lords supper . and first : before receiving there are many failings : as . ignorance of the end and nature of this ordinance . . not studying to know it : nor . to have the heart rightly affected with it . . not endeavouring to keep up a high esteem , and holy reverence of the wonderful love of god in giving of his son , and the son 's condesending love in coming to dye for sinners . . not seeking to have the covenant clearly closed with by faith , before it be sealed by the sacrament . . not endeavouring to have all by gone quarrels removed , and our peace established . . not searching our way , that we may be well acquainted with our condition , so as we may have the distinct knowledg of it , when we come . . not carefully endeavouring a sutable frame of heart by prayer , meditation , and reading . . not praying for a blessing , either for him that administreth , or for those who are to joyn with us , to prevent their sin . . not minding their instruction who are under our charge . . not presently renewing ( if before closed with and consented to ) our covenant before our partaking . . not sequestring our hearts from other things for that end . . not fearing to miss the thing offered , and to contract guilt instead of getting any good . . not searching after the sins of former communions and other sins , and repenting of them . . what we ayme at in these , not ayming at them in christs strength . . not ayming and endeavouring constantly to walk with god , and keep communion with him in all duties , that we may have the more access to communion with him in this ordinance . . not laying aside of rooted prejudices and secret malice . nor . admonishing such whom we know to lye under any offence of that kind , that they may repent and reform . . unstayedness in our ayming at communion with god in it , or coming to it more selsily than out of due regard to the glory of god. dly . in our going about this ordinance , there are many faults that usually concurr : as . our giving too little respect , or too much to it , as is said before of the sacraments in general . . our not exercising faith in the present time , according to the covenant and christs institution . . want of love to constrain us , and want of that hunger and thirst that should be after christ. . want of that discerning of the lord's body , which should be , so as , . to put a difference betwixt bread and wine in the sacrament , and common bread and wine in respect of the end . to put a difference betwixt this ordinance , and christ himself , who is signified and exhibited by it . . to lay in some respect a further weight on this than on the word only , though it be some way of that same nature . . to put a difference betwixt this sacrament and other sacraments ; and so discerning it , it is to conceive of it rightly . . in respect of its use and end according to its institution , . in respect of our manner of use-making of it , not only by our senses or bodily organs , but by faith and the faculties of the soul , looking upon , and receiving christs body in that ordinance , and feeding on it there as in the word , and more clearly and sensibly : for the sacraments do not give us any new thing which the word did not o ●fer and give before , but they give the same thing more clearly and sensibly . . in respect of the blessing ; not only waiting for a common blessing for sustaining the body by that bread and wine , but for a spiritual blessing to be conferred by the spirit to the behoof of the soul , . it s so to discern it as to improve it for obtaining real communion betwixt christ and us , by a spiritual feeding-upon , as his own body ; so that when there is any short-coming in these , in so far the lord's body is not discerned . . we sin in going about this ordinance , by want of reverence , when we come without holy thoughts , and a divine frame , and without love ravishing the heart , which is most sutable at such a time ; much more do we sin when we come with carnal , loose , or idle thoughts , or any unreverent gesture , or with light-like apparel , or cariage in coming or sitting . . by want of love to others , and sympathy with such as are strangers to communion with christ. . by not distinct closing with christ , or renewing our covenant with him , or ingaging of our selves to him . . by stupidly , or senselesly taking the elements without any affection , and by being heartless in the work , and comfortless because we want sense . . by not chearing our selves by faith ▪ that we may obtain and win to sense , and by pressing too little at sense or comfort . . by not improving this ordinance in reference to the general ends of a sacrament , or the particular ends we should ayme at in this sacrament : as . fellowship with christ himself . . communion in his death and sufferings . . the sense of these , and the comfort of them . . the lively commemoration of christs death and sufferings , and of the love he had to us in all these ; for the stirring up of our love again to him . . the strengthening of our selves in the way of holiness , by strength drawn from him by faith. . minding his glory , and the setting forth thereof , with respect unto , and hope of his coming again . . particular ingaging of our affections one to another . . ingaging our hearts by serious resolutions to make for suffering : lastly , we sin here , by not reflecting on our hearts in the mean time , that we may know what they are doing , nor putting up ejaculatory prayers to god in the time ; receiving the sacrament with our hand , and yet not receiving him in that mean by faith into the heart , nor feeding on him , and satisfying our selves with him really present in that mean : for he is to our faith really present there as well as in his word . . after communicating there is a readiness to slip and fall into these faults : . irreverent and carnal removing from the table . . forgetting what we were doing , and falling immediatly to loose words or thoughts . . not reflecting on our by past carriage , to see what we were doing , and what frame we were in , and what we obtained . . not repenting for what was wrong in every piece of our way and carriage . . not following on to obtain what we yet miss , and not still waiting for the blessing , even after we are come away . . not being thankful if we have obtained any thing . fretting and fainting if we have not gotten what we would have . . or being indifferent and careless whether we get or want . . carnallyloose after communions , as if we had no more to do . . vain , or puffed up , if we think we have attained anything . . little or no keeping of promise made to god , but continuing as before . digressing on the commendation or censure of what was heard , or seen , rather than making use of it for our profit . . making that ordinance an occasion of contention , for some faults we conceive to have been about it , whereas it should be ground of union and love. . not entertaining tenderness , and a frame that may keep us ready to communicate again . . not meditating on what we have been doing . . nor longing again for the like occasion . . not helping others that did not come , or had not the occasion of coming , to it . . conceitedness because we were admitted . . despising others who might not be admitted . . mocking , or secretly snuffing at any who goeth , or has gone about it with more tenderness than we , or who endeavoureth to keep their promises better than we : this sin of emulation and spiritual envy , at any who out-runs us in tenderness and proficiency ( touched in these two last ) is , as very natural to us so , most dangerous ; it participates of cursed cain ; this sin is the worst of all malignity , and is always accompanyed with a wideful and devillish satisfaction with , and complacency in , the short-comings of others , that so we may be the more noticed . . secret disdain at tender christians beside us , as hypocritical . . turning aside to live like others who have been debarred , as if there ought to be no difference put betwixt those who have this badge , and those who want it , or setting up as if all were done , when we have communicated . . want of watchfulness against recurring tentations and snares : vanity and conceit if we attain any thing , and want of pity to those who did not come with so good speed . . indiscreet speaking either to the commending or censuring of speakers and formes , but little or nothing to edification . in the last place we shall speak a little to this question ; if and how , the admission of scandalous persons doth pollute the communion ? and if it be sinful to receive it with such persons ? or , if joint-communicants be thereby defiled ? let us for answer , consider pollution distinctly ● with reference to these four things . . in reference to the sacraments themselves . . in reference to the admitted that are scandalous . . in reference to the admitters . . in reference to the joynt-communicants . first , as to the sacraments , there is a twofold pollution : the first is , intrinsick and essential , which by corruption of the institution of christ , turneth it then to be no sacrament , as it is in the masse : or to be hurtful ; as when significant ceremonies , sinfully devised by men , are mixed and added besides , and contrary to christs institution . the first everteth the nature of the sacrament , and it 's henceforth no more a sacrament . the d poysoneth it , so that it may not be received without partaking of that sin actively . there is another way of polluting the sacrament , that is extrinsick and circumstantial , not in essentialls , but in our use-making of it , and ther application thereof beyond christs warrant , as when it is administred to one upon whom christ alloweth it not . in that case it is not a sacrament to that person ; yet it is so in it self . this pollution is a prophaning of it to us , or a making it common . thus the word of promise generally applyed in a congregation without separation , in application , betwixt the precious and the vile , is a prophaning of the word , ( for the word of promise should not be made common more than the sacrament , ) as it is marked , ezek. . verse . the priests have prophaned my holy name , they have put no difference between the holy and the propha ●e , between the clean and the vnclean . yet in that case , the word ceaseth not to be gods word , though it be so abused : or , as an admonition cast before a prophane mocker , is but the abusing of an holy thing , yet it altereth not the nature of it ; as a pearl cast before a sow , is pudled and abused , yet it doth not alter it 's inward nature , but it still remaineth a pearl : so it is here in the word and sacraments ; they are abused in their use when misapplyed , yet still ( the institution being kept ) they are the ordinances of god ▪ thus was the temple said to be prophaned , when it was made more common in it's use than was allowed ; yet was it still the temple of the lord : and so admission of scandalous persons may thus be called , a polluting of the sacraments , but not essentially in themselves . d . consider pollution with reference to persons who are admitted ; and so the sacraments may be polluted , . by grosly scandalous persons . . by hypocrites . . by believers not exercising their graces ; the sacrament is polluted by , and to all these , because , as to the pure all things ( lawful ) are pure , so to the vnclean and vnbelieving nothing ●● pure , their mind and conscience being d ●filed . thus their praying , sacrificing , hearing , plowing , &c. all is unclean ; and , by proportion , to believers , though in a good and clean state , yet in an evil and unholy frame : the sacrament may be said in some sense to be unclean , and polluted by them , to themselves . d. as to the office-bearers , who are the admitters , the sacrament cannot be prophaned essentially , the institution being kept pure ; yet may they sin , and be guilty of prophaning it , by opening the door wider than christ has allowed , and not keeping the right bounds : and ministers may so sin , in promiscuous applying of the promises and consolations of the covenant , as well as in applying it's seals , and both these are sins to them ; yet these cases would be excepted . . when such a scandal is not made known to them : scandalous persons may be admitted because they are not bound to look on them as such till discovered . . when such scandals cannot be made out judicially , though possibly they be true in themselves , they may , though against the inclination and affection of the admitters , be admitted yet not against their conscience , because , that being a high censure in christs house , his servants are not to walk arbitrarily ( for that would bring confusion with it ) but by rules given them , whereof this is one , not to rec ●ive an accusation , but un ●er two or three witnesses . . when by some circumstances it proveth not edifying , but ●ather hurtful to the church , or the persons concerned ; as . when the scandal is in such a matter as is not expresly determined in the word , but is by consequence to be deduced from it ; as suppose it be meant such a point of truth as ●as divines , that are godly , dissentient in it , or in such a practise ( suppose perjury ) as is evil indeed in it self ; but , by deduction and consequence ( which is not so clear ) to be applyed ; or it is in such things as affect not a natural conscience , as fornication , drunkenness , and adultery , &c. do ; or in such things as contradict not expresly any truth ; and . when the scandal of these sins is by universality become little among men , or there is not easie access , in an edifying way , to decide in them , or censure them ; there is still a right and a wrong in these which a minister in doctrine may reprove , y ●t he may forbear a judicial sentence in such cases , as it seemeth paul did with the corinthians , amongst whom there were several sorts of offenders . . incestuous fornicators , or such as sinned against nature's light ; these cor. . , ● . &c. he commandeth to be excluded or excommunicated . . such as by corrupt doctrine made schisms , and mis-ledd the people in factions , to the prejudice of the apostle's authority and doctrine , chap. . v. . &c. deceitful workers , , cor. ● . . these for a time , cor ▪ . he spareth for the peoples sake . cor. . . . some weakly and carnally mis ledd into factions , cor. . , , , . these he end ●avoureth to recover . . some guilty of faults about the sacrament , in their wrong manner of going about it , cor. . these he reproveth and laboureth to amend , yet alloweth them to go on and celebrate the sacrament , but doth not debar for the time either factious ministers , or people from it , as he had done the other ; neither is it likely , that the communion was omitted , or they debarred , for he doth not reprove for not debarring them , as he doth . for wronging the institution ; the reason is , because that which warranteth debarring and censures of all sorts , is edification ; and when that end cannot be gained to a people or person , such censures may be omitted ; and except some bounds were to be fixed , here , the difficulty in abounding differences would prove inextricable : and therefore , when a sin is become epidemical , and very universal ; on the one hand the more tender and conscienciously-scrupulous would be instructed to much sobriety , and earnestly dealt with , not to indulge themselves a liberty to rent the church , or to divide from it when such persons are admitted , being otherwise capable of the priviledge ; because exclusion in this case by a sentence from the sacrament , would probably miss its end , which is , edification , and would weaken the authority of the ordinance of discipline , if not hazard the liberty of the gospel : on the other hand , ministers would by all means take head , and be obtested in the name of the lord , that they ( which is readily incident in an hour of tentation ) run not on the extream of shifting their duty , insulting as it were over tender consciences , and strengthening the hands of the wicked by compliance with , or accession to these sins ; but would under the pain of making themselves horridly guilty , manage obvious ways , deal fairly and faithfully in making use of the key of doctrine , when the use of the other will not in all appearance be so much for edification ; that by publick doctrinal separating the precious from the vile , and by straight down-right private dealing , they may in the sight of god commend themselves to every mans conscience . . let us consider if this ordinance be polluted to the joynt-receivers ; suppose that some are sinfully admitted by the office-bearers of the church ? and we say that it i ● not a pollution or sin to them to partake with such , for the sacrament may be blessed to them notwithstanding , as christ's ordinance , even as when the word is unwarrantably applyed in promises and admonitions ; so that pearls are cast before swine : yet supposing some tender souls to be present , they may meddle warrantably with that abused word as god's word , and it may prove useful to them ; for confirming this truth , we offer these reasons . the first is , the word and sacraments are of one nature , and are polluted or made use of , one and the same way ; only the difference is in this , that the one usually is doctrinally wronged , the other disciplinarily . . because-that , unwarrantable admission of others is not the communicator's , but the minister's sin , therefore it cannot wrong them more than want of preparation in others who come . . any others sin cannot loosen me from my obligation to a duty : now it is the duty of every one , as to examine themselves , so being prepared by sutable self-examination , to eat , cor. . . and yet in that church of corinth , many did sinfully approach to the lords table : now though the command requiring self-examination , will not warrant rulers not to examine , yet it will warrant private communicants to endeavour rightly to go about that duty themselves , and not to be much anxious what others do , as if other mens carriage were the ground of our approaching to the lords table . . it is notwithstanding a sacrament without any mixture of mens corrupt additions , and so the neglecting of it , is the neglecting of a sacrament . . if scandalous receivers did corrupt it to others , then a corrupt minister could never celebrate a sacrament ; which would contradict the lords way in appointing such somtimes to dispense his mysteries both in the old and new testament ; and if the ministers corruption pollute not the ordinance , much less will the scandal of any others . . the practise of the lord's people in receiving sacraments this way , both before christs incarnation , and since , proveth it . . it would be a great and inextricable snare to consciences , if the fruit of their communicating depended not only on their own preparing themselves , but also on the ministers and joynt-receivers ; if their not preparation or failing in it , brought guilt on us , it were impossible that ever we could with clearness receive the sacrament . for . it is hard to think , a communion is celebrated but there is one or more who should not be admitted , and the admission of one or two , as well as of many is a prophaning of the ordinance : yea , if we thought them to be scandalous ; yea , if we knew them not to be holy , we could not in faith communicate with them , lest the ordinance be defiled by us , if their defiling were ours . . the presence of a hypocrite would defile it to us , for his hypocrisie defileth it to him , and he has not right before god , to come , neither would it warrant us that we knew not : for . many do sin , when they know not . . it is not our knowing his sin that defileth the sacrament , but it is his hypocrisie and rottenness . . thus the same sacrament might be as god's ordinance participated warrantably by one who knew not , and not by another who knew this ; which were hard to make out . . believers their being out of a frame , would pollute this ordinance to us , and incapacitate us to receive it , for it is in that case sin to them , and we should keep as great a distance from their sins , as from the sins of others . yea , . one could not communicate with himself ( to speak so ) if that ground were true : for . we have corruption . . we know we have it , as well as we can know any other mans . . it doth pollute the ordinance in part to our selves , and bringeth guilt with it ; therefore , if sin known in another , would do it , much more that which is in our selves ; for if it be corruption as known to be in others , that polluteth it ; then that same known in our selves must have that same effect : for , à quatenus ad omne valet consequentia . if it be said . this corruption is but halfe ( to say so ) in our selves , being weakened by grace , and not allowed . answ. yet it is corruption , and certainly half-corruption in our selves will weigh more than whole corruption in another , especially considering that necessarily this polluteth in part all our holy things . . if it be said , we cannot be freed from corruption , while here , and so we could not go about any duty , if that reasoning were good . answ. a mixture of good and bad in the visible church , is as certain as a mixture of grace & corruption in a believer . . if our own corruption which involveth us in sin in the manner of our doing duties , will not loosen us from a commanded duty , much le ●s sin in others ; yea , we are no less prohibited to communicate with sin and corruption in our selves , than in others ; and also we are commanded as effectually to purge our own hearts as the church . this truth in doctrine the sober of the independents approve as to themselves ( what ever be their practice as to others ) as the only way to eschew confusion , and keep unity and order : so hookers survey , part . amesius de consc . cap. . lib. . norton adver . appol . resp. ad ultimam quaestionem . as for other questions , as , how the sacraments seal ? or what they seal ? the major or the minor proposition ? the promise as a covenant , or as a testament legating christ and his benefits to us ? these would require a larger dispute than our intended work will admit , and therefore we shall not meddle with them . the last thing in which we shall instance the breach of this command , is in reference to the duty of fasting ; concerning which we would take notice of two things : . that fasting is a solemn piece of external religious worship , when rightly and religiously discharged . . that men may be guilty of many sins as to their practice in reference thereto . first : that it is a piece of external worship , is clear . . from precepts commanding it . . from the practises and examples of the saints in scripture . . from scripture-directions given to regulate us in it ; yet it differeth from prayer and sacraments . . that those are ordinary pieces of worship , but this is extraordinary , proceeding from special occasions , either of a cross lying on , or . feared and imminent ; . or some great thing which we are to suit for , or such like . although it be an extraordinary piece of worship ; yet the more holy we read any to have been , we find they have been the more in this duty of fasting . . we are to consider that fasting is not of it self a piece of immediate worship , as prayer , &c. but mediate only as it is made use of to be helpful to some other duty , such as praying , humbling of our selves , mortification , &c. again , . fasting may be considered in four respects : . as it is gone about in secret , by one single person setting himself a part for prayer , and for fasting to that end ; many ●nstances whereof are in scripture . . as its private , or a little more publick , being gone about by a family , or some few persons joyning together , as esther and her maids . . as it is publick , being performed by a congregation , as act. . , . . as gone about by a whole national church : these four are all mentioned , zach. . , . where we find , . the whole land. . families together . . families a-part . . particular persons or wives a-part , setting about this duty . . consider fasting in respect of the causes that call for it , and there are . publick causes , dan. . . . particular and personal , as of david for his child , sam. . . . for others , psal. . . and . it is to be minded in a special way for helping us against spiritual evils , casting out of devils , mortifying of lusts , as also under sad temporal crosses and losses , math. . . and cor. . ult . next , as there are some times and cases in all these which call for fasting with prayer to be seriously gone about ; so we may sin in reference to this duty many ways : as . when it is slighted , and not gone about at all ; and thus men are guilty either . by contemning it , or . counting it not necessary ; or . by negligence , so that we will not be at pains to stir up our selves to a frame for it : or . will not leave our pleasures , or work for it . . in not esteeming highly of it . . in not labouring to have sit opportunities to go about it . . in scarring at it as a burden . . in casting it up as hypocrisie to others , and mocking at it in them . . in not joyning in our affection with others we know are fasting . . in our unfrequent use of it . . in neglecting causes that relate to the publick , or to others ; contenting our selves with what relateth to our own necessity . . in not being affected with our neglect of that duty , nor mourning for it , and repenting of it , nor being humbled under the many evils which the neglecting of it carryeth along with it . . at least neglecting one part or other of this duty of fasting . . not setting our selves seriously to be at the end designed in fasting , which maketh us either neglect it , or go formally about it . in going about this duty of fasting , there are two evils to be avoyded : the . is , giving too much to it , as if it did merit , isa. . . or as if it self did mortifie sin , or make holy , or were religious worship in it self : the . is on the other hand , when it getteth too little , being looked on as not necessary or profitable for the framing of ones spirit , and sitting them for prayer , self-examination or wrestling with god , and not accounted a sit mean for that end , more than when it is neglected . in speaking of the sins we are guilty of , as to this duty , we are to consider more particularly how we sin before it , in our preparation to it . . in our going about it . . when it is ended . and first , before our going about it , we sin . when the right end of a fast is mistaken , and it is not considered as a mean to help us to a more spiritual frame . . when we do not study to be clear in , and to consider the special grounds that call us to it , not ayming to have our heart from conviction affected sutably with them . . when we are not put to it from the right motive , but go about it selfily , to be seen of men ; as matth. . . or for the fashion . . when it s not gone about in obedience to a command of god , and so we fast to our selves , zach. . . . when there is no secret examination of our own hearts , to try what frame we are in , what lusts reign in us , or prevail over us ; nor . any particular dealing with god before-hand to be enabled for this duty , and helped in it , and that both for our selves and others . . when we are not endeavouring to be in good terms with god , and studying to be clear as to that , before we come to put up suits to him . . when we neglect christ , and turn legal in it . . when we do not separate our selves from all other affairs timously the night before . . when we are lazie in rising so timely that day as should be . when we do not ( if it be secret ) labour to be unseen in it to any . . not setting our selves seriously to it , dan. . . abstracting our selves from diversions , and rousing up our selves for it . d . in the time of f ●sting , we sin . ●st by eating unnecessarily , though it be little ; as we may sin by not eating , when not-eating 〈◊〉 ble ●● us in duties ; yet the body ought to be in such a measure affected , as may not hinder us in prayer : but many scarce suffer it to be touched , or in the least measure affected , or afflicted with abstinence . . in lightness of apparel , or such fineness in it , as they make use of on other dayes . . in gestures , looking light-like laughing , and in such a carriage , as is very unsuitable for that day . . in hypocrisie , there being a more seeming weightedness and heaviness , than really there is . . in having wrong ends before us . as st , to seem holy . . to carry on some temporal or politick design , as jezabel did against naboth to get his vineyard . . to get advantage of some other , and to make some sinister designs , digest , and go down the better , as isaiah , . . to smile with the fist of wickedness , as under pretence of long prayers , to take the more liberty to injure others . . for strife and debate , and strengthening of factions and parties . . we sin here by neglecting works of mercy . . by taking pains in works lawful on other dayes , exacting ●'l our labour , or a part of it , which is unbecoming on that day . . by taking delight in temporal things , finding our own pleasures . . by words or thoughts of lawful things , diverting us from the work of the day . . by wearying of it as a burden ; not calling it a delight . . by wishing it were over , that we might be at our work or pastime again , amos , . . . by negligence in prayer or not being frequent and fervent in it , nor pertinent that day , and the end of it ; for there should be in all these something on a fast-day suitable to it ; and which is called for on that day , more than on other dayes . . by not joyning seriously with others , when they pray , especially in particulars which concern others . . by little mourning or heart-melting , especially in secret duties , which on that day would be more frequent , more serious , and affecting , than on other dayes , that day being set apart for it : and if private , we should be more abstracted , even from ordinary refreshments and mirth , than upon a sabboth ; and the frame of the heart , would be then more humble , mournful , and denyed to otherwise-lawful comforts . . by little of the exercise of repentance or sense of sin , that day for humbling the heart in the sense of our own vileness , and loathing of our selves . . by little suitable uptaking of god in his holiness , displeasure against sin , &c. which on that day , is in an especial way called for . . by not distinct covenant with him , and ingageing to him against our seen evils and defects ; a fast-day , would be a covenanting-day , as we see in ezra and nehemiah , . by being defective in reading and meditating on what may humble us ; but much more when by looks , words , or thoughts , we marr the right frame , and sett of our hearts . . by resting on fasting , or being legal in it . . by not minding the pro ●iting of others , nor sympathizing with their wants and case , nor being careful to see those of our family or charge observant of it . . by not abstaining from the marriage bed. cor. . . d. we sin after fasting . st . soon returning to other thoughts . . letting any frame we had attained , slack and wear out . . forgetting our confessions and engagements , and falling to former sins , and neglecting these duties to which we have engaged . . being rigid with others , we have to doe with . . not insisting in prayer , for those things we aimed at in fasting . . not trying and observing if any thing we prayed for hath been obtained . . not reflecting upon our carriage in it , that we may know how it was discharged . . not humbled under our many short-comings , and failings in it . . glad when it was done , because that restraint is taken off our carnal humours . . sitting down and resting on that we have done , as if all were done . . thinking our selves something better , by our outward performance . . being vain of it , if it be well to our sense . . being unwatchful after it , and not studying suitableness in our following carriage , so that it is but the hanging down of the head for a day . these particulars applyed to our own hearts , may be useful for our conviction , and humiliation . ah! who can say i am clean ? all of us are guilty , either by neglecting such duties , or by thus and thus going about them unsuitably : from those sins , we may read also the contrary duties , or qualifictiaons , that are required for the right discharge of these duties . the preventing of these sins , will bring in the duties called for , and the right manner of going about them . otherwise , the going about these duties , without the manner requisite , is but as it were the making of some image , for our selves in the lords worship , which he has not commanded , and so he may say , is it such a fast that i have chosen ? isaiah , . . or , is it such a prayer i called for ; and , who hath required these things at your hands ? isa. . . these questions , which the lord putteth to our conscience , will make many prayers , and praises , and much worship , that now seemeth to be in great bings or heaps , come down to a smal bulk , when they are thus fanned , sisted , and searched by this seive ; and all those things casten , which are found to be breaches of this command . we come now to the manner how this command is pr ●ssed , which is . st . by a reason . d . by a commination d. by a promise . all which speak a readiness in men to fail in this command , and a special notice that god taketh of the duties required in it , and of the sins forbidden in it . men might readily say ; what needeth so much rigidity in the manner of worship ? and , if it be to the true god , though it have in it some mixture of those things , which have been formerly abused , it is not much to be stood upon : the lord therefore in pressing it , addeth this reason , i am a jealous god , ( saith he ) that will not onely have my church and spouse , honest and chast indeed , but chast-like : as caesar said , his wife behoved , not onely to abstain from all dishonesty , but from all suspicious carriage : even so will the lord have his people carry it so to him , as a wife should carry to a jealous husband , with such circumspection , as he may not have any occasion of suspicion . jealousie here implyeth two things . . a facility or aptness , as it were to suspect any thing which may look like a giving that to any other , which is due to god : so a husband is said to be jealous , when he is apt to suspect want of love in his wife , and is ready to gather from every circumstance , her inclination to another ; even though there be no palpably demonstrative ground of it . thus jealousie is taken amongst men. . it importeth a severe indignation , against every thing which giveth ground of suspition ; it cannot abide that : hence jealousie is called , the rage of a man , prov. . . this wrong will not be endured , when many others will be dispensed with . any thing that seemingly slighteth him , or inclineth the heart to another , is to jealousie insufferable . these two , after the manner of men ( as many other things ) are applyed to god , to shew that he will not admit , that which is suspicious-like in his service ; but if his people depart from him in deviating in the least from the rule given , he will be provoked to be avenged on them for it . this is the force of the reason : the commination or threatning added , confirmeth this ; it is in these words , visiting the iniquities of the fathers on the children . to visit here , is , to punish the children , for the fathers faults ; though god should seem for the time to forget the breaches of this command , and not to take notice of corruptions introduced by men in his worship ; yet , saith he , i will visit , or revenge that iniquity , not only upon the present race , but upon the following , even vpon the third and fourth generation . for clearing this , let us see , first , what is the punishment here threatned ? . on whom it is ? upon the children of them that transgress this command . . how it is executed ? . why the lord doth so ? that we may vindicate this place , and clear it from appearance of contradiction , with that in ezekiel , . where it is said , the son shall not bear the iniquity of his father . the first question then ; is , what it is that is here threatned ? answ. we doe not think that this place speaketh only of temporal punishments , and that of ezekiel of eternal : for the scope of both , will contradict this ; for that passage ezek. . is occasioned from the peoples present straits , and speaketh directly of temporal judgements ; so , that distinction will not clear this seeming contradiction . therefore we conceive here to be understood mainly spiritual and eternal evils , which god threatneth to the children of wicked parents . ( for , that temporal judgements follow them , and are included in the threatning there is no question ) . this will be clear , st . by considering that the thing threatned here , is , that punishment which the breach of , or iniquity committed against this command , or other commands , deserveth ; yea it is the punishment , that sinful parents deserve , he visiteth the iniquities of the fathers , on the children , &c. but that which the breach of this law , or which the parents guilt deserveth , is eternal judgement , and not temporal only . ergo. . the thing threatned here is proportionally of the same nature , with the thing promised afterward ; the one being opposite to the other : but it were a wronging of gods mercy , to his people , to say , that his mercy only looketh to temporal benefits . ergo , this threatning must also look unto , and comprehend eternal plagues . . the scope may clear it ; which is , to restrain parents , from the sins here forbidden ; because by such sins they bring wrath , not only on themselves , but on their posterity after them , even when they are gone , as ye have it jer. . . now this reason would not have such weight , if the plagues threatned to parents were eternal , and to their children , but temporal . . this threatning must put some difference betwixt the children of the wicked , and the children of the godly : but temporal difficulties , and stroks will not clear up this difference : for often the children of the godly , share most in these . it must therefore be in spiritual things , they differ mainly . . what is threatned here , must especially in the event , light upon the third and fourth generation , and not ordinarily go beyond that . now ordinarily the children of wicked men in outward things , thrive best unto the third and fourth generation ; and after that come their temporal judgments ; therefore it cannot be that , which is here only , or principally , meaned . . consider caein , ham , &c. upon whose posterity , this curse was peculiarly derived , and there you will find somewhat more than what is temporal . the second thing to be cleared here , is , the party threatned to be thus punished : it is not the fathers that are expressed , but the children after them , as it is jer. . . all is fore-faulted , the whole stock , and family ; concerning which , let us take these three considerations along with us . . that these children punished , are not innocent in themselves , but being guilty before the lord by original corruption ; or by both it and actual sin , making themselves liable to such plagues ; they have no reason to say , the fathers have eaten sour grapes , and the childrens teeth are set on edge : for whether the judgements be temporal or spiritual , the children have deserved them , and cannot say they are wronged . and this consideration reconcileth this place , with that of ezekiel , where god putteth them to it , thus : none innocent are plagued ; but ye are plagued : therefore saith he , read your own sin out of your plagues . . consider , that the threatning against children of such parents , is here limited to the third or fourth generation ; all their posterity is not cursed thereby . . because gods kindness is such , as to leave a door open for penitents . all fell in adam , yet mercy opened a door of hope to sinful man : and surely the threatnings of this new covenant , are not so peremptorie , as to shut the door of mercy upon sinners . . the third and fourth generation are especially threatned , because these are nearest the parent , and have most of his nature in them ; he knoweth them best ; and often he may live to see these : therefore the lord threatneth these , that it may most affect parents ; it being for the second , third , and fourth generation , that they most ordinarily travel . . consider , that in this threatning , ( as also in the promise following ) god doth not give or lay down a constant rule , to which he will be tyed , as if he could not do otherwise at any time ; for to say that , were derogatory to his election , and the soveraignty of his grace ; and therefore that is not the scope : but here he giveth a declaration of what usually , and ordinarily he doth , and what men , if he deal with them in justice , may expect from him : yet it is still so to be understood , as the son of a wicked person , may be found to be an elect , and the son of a godly person rejected ; that he may continue his plagues longer than the third or fourth generation , or break them off sooner when he thinketh good. for though by this , he would restrain parents from sin , yet hath he a door open to many such children for mercy ; even as the contrary promise hath many exceptions as to the children of godly parents , that walk not in the paths of their parents going before them , as many known instances of both , in scripture , do make out . the third question is , how god doth execute this threatning ? or , how he doth reach children with eternal plagues for their parents sins ? answ. . he doth it certainly , and he doth it justly : therefore the children must not only be considered as guilty , but as guilty of the sins of their parents , which we may thus conceive ; . as to the child of a wicked parent , lying in natural corruption , god denyeth and with-holdeth his renewing and restraining grace which he is not obliged to confer ; and the lord in this may respect the parents guilt justly . . when grace is denyed , then followeth the temptation of the parents practise , the devil stirring up , to the like sin , and they furthering their children to wickedness by their example , advice , authority , &c. so that it cometh to pass in gods justice , that they are given up to vent their natural corruption in these ways , and so come as it is , psal. . . to approve their parents sayings . . upon this followeth god's casting the child , now guilty of his parents faults , into eternal perdition with him ; and that this is the meaning of the threatning , will appear by the examples of gods justice in this matter , when wicked parents have children that are not so much miserable in regard of temporal things , as they are wicked , cursed , and plagued with ungodliness ; so was cains children , so were the children of cham , and so were esau's , who were all for a long time prosperous in the world , but following their fathers sins ( a main part of their curse ) god afterward visited them , on them , with sad temporal judgments also . . if it be asked , why god thus plagueth and threatneth the children of wicked parents ? answ. . god doth it to make sin hateful , seeing it bringeth often a forfeiture of spiritual blessings , yea , of blessings of all sorts , upon whole generations and families . . to strike the more terrour into others , who by this may be scared from sin , and made to stand in awe of god , who is so dreadful as to put a mark of infamy on the race and posterity of his enemies . . the more to affect and weight the sinner ; it is a part of his punishment to know that by his sin he has not only made himself miserable , but all his posterity : and these may be the reasons , why , as it were by the light of nature , all nations in some cases are led not only to punish the persons of some malefactors , but to fore-fault , an ● put a note of infamy on their posterity , for some kind of faults . . this becometh gods greatness , that men may know how soveraign he is ; and how , treason against the most high is to be accounted of ▪ . it is to commend holiness , and the necessity of it , to god's people , and to put them to enrich themselves and their children , in god , and a good conscience , rather than in all temporal riches . these same questions and answers may serve to clear what concerneth the promise also , they being sutably applyed to it . it is further to be observed that the lord expresseth wicked men under that notion , them that hate me , to shew what indeed , and on the matter , sin , even the least sin , amounteth unto ▪ its hatred of god , as being done ( as it were ) in despight of him , and preferring some lust to him ; for there is no question but were god loved , holiness , ( which is his image ) would be loved also ; and where it is universally hated , so must he be ; for a man cannot serve two masters , where their commands and actings are contrary , but he must hate the one , and love the other : and seeing it is certain that sinners make sin their master , and do not hate it ; therefore , they must hate god , who giveth contrary commands : and so somtimes sinners wish that there were not such commands . again , he expresseth the godly in the promise , under these two designations , . those that love me , that is the inward fountain and comprehensive sum of all duties . . those that keep my commandements , that looketh to the outward effects of love , and is the proof of it , so that there is no mid's betwixt these two , to love god , and keep his commandements , and to hate him , and slight , or break his commandements , and so no mid's betwixt god's gracio ●s promise to parents and children , and his curse on both . lastly : it would be in a particular way observed , that though every sin hath hatred to god in it , yet he puteth this name of hating him , in a special way upon the sin of corrupting his worship and service , to shew that there is a special enmity against god in that sin , and that it is in a special way hateful to him ; as upon the other hand he taketh zeal for the purity of his worship , as a singular evidence of love to him . let us close this command with some words of use ; and . ye may see what good or evil to us and ours , and that eternally , there is in disobedience or in holiness : o parents ! what mercy is it to you , your selves , and to your children that you be godly ? alas , this curse here threatned , is too palpable upon many children , who are cursed with profanity from the womb upward : why do you that are parents wrong your poor infants ? and why neglect ye that which is best for them ? here also there is matter of much comfort to parents fearing god ; this promise is a standing portion to a thousand generations , which though it be not peremptory , as to all individual persons ; yet . it secludeth none . . it comprehendeth many . . it giveth ground for us to be quiet for all our posterity , till they by their own carriage disclaim that covenant wherein this promise is included . . it giveth warrant for a believer to expect that god may make up his election amongst his seed rather than amongst others : it is true , sometimes he chooseth some of the posterity of wicked parents , yet oft-times the election of grace falleth upon the posterity of the godly . . it is a ground upon which we may quiet our selves for temporal things needful to our children ; certainly these promises are not for nought , psal. . . and . ult . . . prov. . . . be humble , o be humble before god , for he is jealous . . abhor sin , for it is hateful . . love holiness , for it is useful to us and ours : first , thereby our children have temporal mercies so far as is needful , psal. . . . they have spiritual and saving mercies amongst them . . they have all church-priviledges , as being the children of them that are within god's covenant . . children ! be humbled under the sense of the iniquity of your parents , when ye remember their ways : or possess what unjustly they have gotten , ye become guilty of their sins without repentance . especially you have need to take notice of this , that are the children of parents , that have opposed the purity of god's service and worship , and the work of its reformation , and have been corrupters of it : children may be partakers of their parents faults , and so plagued for them several ways ; and we think that this forfeiture is more than ordinary . and therefore , as , amongst men , there are special crimes beyond ordinary procuring such a sentence , so is it here . and . they be guilty by following their foot-steps , in walking in their parents sins , as jeroboams children did . . in approving their fathers way , praising their fathers sayings or doings ; as it is psal. . . . in winking at their parents sins and wickedness . . in boasting of their oppressions , blood-shed , &c. as if they were acts of valour and man hood . . in being content that their fathers sinned , if it gained any possession to them . . in possessing and enjoying without repentance what to their knowledge they sinfully purchased . . in spending prodigally and riotously what the parents covetously gathered ; the sin of the parent here , is the seed of the sons sin . . in professing sorrow for the want of occasion to live in ignorance , prophanity , or looseness as their fathers did , as in jer. . , , . they said that things went well then . in not being humbled before god for the sins of predecessors , nor confessing them to him ; as levit. . . nor repairing the losses or injuries which we knew they did to any that were wronged or oppressed by them . the third commandment . exod. . v. . thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless that taketh his name in vain . this command the lord presseth with a threatning , that it may be known that he is in earnest , and will reckon with men for the breaches of it : the scope of it , is , to have the name of the lord sanctified , hallowed , and had in reverence by all his people , and so every thing eschewed that may be dishonourable to that holy name , and which may make him , as it were , contemptible ; this scope is clear from levit. . v. . where having forbidden the prophaning of his name , he addeth this positive precept , as opposite thereto ; but i' will be hallowed among the children of israel ; so then , its that he himself may be hallowed and had in reverence amongst them , as psal. . . and . and so this command is much more extensive then at first view it appeareth ; the scope thereof , being to keep the heart in a holy awe and reverence of god , and so in a holy way of using , and rev ●rend way of going about every thing which concerneth him. for more clear handling of it , let us consider , . what is meant by the name of god. . what is meant , by taking that name of god in vain . . by the name of god , is often understood god himself ; for to call on god's name and on himself are one . properly hereby is understood his titles , attributed to him in scripture ; as god , jehovah the lord , holy , just , &c. or such titles as signifie that excellent beeing which we call god. . more largely it is taken for whatsoever he maketh use of , for making of himself known , seeing otherways he hath no name ; but what ever title he taketh to himself , or what-ever thing he maketh use of , thereby to make himself known , that is his name ; such are . his at ●ributes , me ●cy , justice , omnipotency , &c. which exod. . , . are called his name . . his word or gospel , called his name , act. . . . his ordinances , sacraments , math. . . discipline and censures , which are the exercise of his authority , math. . . cor. . . . prayer is a piece of his name ; he is a god that heareth prayer , psal. . . . his works , rom. . , . . all his worship , deut. . . exod. . . . lots , act. . . by these god maketh himself ( when he thinketh sit ) known in his will , as he doth by his word . profession of subjection to him ; so they that profess this , are said to bear his name , and it should be reverently used , as all actions which make himself or his will and decree ( which is himself ) known , as lots do , pov. . . by all these god is to be known , and something of him may be seen , and we take under name here all these to be comprehended : the first , because the scope is to hallow himself in obedience to all that he commandeth , as appeareth , levit. . , . and the first petition in the lord's prayer , hallowed be thy name , being compared with the other two that follow , cleareth it . the second is properly and primarily in the very letter here understood . the third cometh in by native consequence for attaining the scope of the command , so that there is neither word nor work of god , but all relateth to this . the second thing to be cleared , is , what is meant by taking his name in vain . to take his name ( as it 's psal. . . and . . ) is to mention any of those things before spoken of ( which are so many pieces of his name ) or any way to meddle with them in thought , word , or deed , as by writing , or otherwise : in vain doth not only comprehend , . false swearing , or blaspheming , charming , and what is wrong as to the matter : nor . only propane abusing of the lords name when the matter is right , by rashness , precipitancy , frequency in swearing : nor . doth it only mean unnecessary swearing when it may be forborn : but . in vain is also when it 's not mentioned or made use of to good purpose , that is , ●o god's honour , the edification of others and of our selves ; so when ever god's name is any way medled with without fruit , it s in vain . the scope of this command then we take to be , to press the manifesting of reverence to god. . in a high esteem of his holy majesty . in a reverent use of all his ordinances in the right way appointed by him . . in a good conversation adorning this doctrine of the gospel , and keeping his blessed name , that is named over us , from being evil spoken of , or con●emned by others , because of us , rom. . . . and more especially ( that god may be honoured ) in a right , reverend , and edifying using of his n ●me in thinking , speaking , praying , reading , writing , swearing , vowing , &c. and abstaining from all irreverence in these , unbecoming the greatness of god , and using each of them reverently , when called to go about them . if it be asked what the mentioning of god's name reverently is ? ● take these rules to clear it : . it is necessary that the matter be lawful in which his name is mentioned ; by this all heretiques , charmers , cursers , forswearers , and blasphemers , are grosly guilty of sinning against this command . . it is required that the matter be not only lawful , but important , and of some weight : hence lotting for a thing of nought , or swearing in a thing of no importance , are an abusing of the name of god , and a tempting of him . . it is required that the matter be necessary also ; for if a thing may be decided other-ways , it ought to be neither by lotting nor swearing ; hence in the hebrew , to swear is still used in the passive voyce , to shew that men ought not to swear but when they can do no otherwise , and when a lawful call presseth to it . . it would 〈◊〉 the manner , grave , deliberat , understood , done in judgment , jer. . . with fear and reverence . . a good end is to be proposed , namely one of these three , god's honour , the good of others , or our own necessary vindication in something , that so it be not taken to no purpose . there is this difference betwixt this command and others ; in other commands , god expresseth the highest degree of every kind of sin , to scare men from the breaches of these commands ; here he mentioneth not forswearing or blasphemy , but taking the ●ord's name in vain ▪ which is the lowest degree of that kind ; that by this god may teach us what reverence we owe to him , and of what large extent the command is , and how careful he would have us to be , lest we should come upon the borders of any thing that seemeth to be a breach of it . if it be asked , why the lord is so peremptory in urging this command , and in pressing the thing here commanded in the very leightest ? answ. . that he may in this set out his own greatness , and work a fear and reverence of him in the hearts of his people ; therefore will he have them reverently using that which concerneth him , that the due distance betwixt god that is in heaven , and creatures that are on earth , may be imprinted on us , and entertained by us , eccles. . , , . lev. . , . psal. . . . because his name , whereby he holdeth forth somthing of himself , or that infinit excellent being , called god , is great , dreadful and glorious , and is so to be had in reverence , psal. . that more than ordinary watchfulness should be used in testifying our respect to it . . because this is the way to curb atheism and prophanity , which the devil driveth on by these steps ; first to think little of god , and then by little and little to inure men to prohanity , and habituate them to baffle and affront the name of god : hence it is that he takes possession , mainly , of young ones this way ; and hardly ye will see any that irreverently medleth with the name of god , but they are gross , or fall at length to be gross , in other things . . god's name is precious , and given to his people for a great refuge , prov. . . therefore will he not have that which is their singular mercy to be abused . . god is a friend in covenant , yet so as that relation may not in the least wear out his honour and our due distance with him , deut. . . it s the great and dreadful name , the lord our god. . because this honoureth god , and adorneth the profession of the gospel before others , whereas irreverence therein dishonoureth god before them . for more particular considering the matter and breaches of this command , we shall draw it to these heads ; and . we shall speak to what concerneth swearing , vowing , or publick cov ●nanting with god . to what concerne ●h blasphemy . . concerning the taking of the name of the lord in vain , in worship , private or publick , particularly , how it is taken in vain by hypocrisie . . of taking it in vain out of worship rashly and unnecessarily . . how it is taken in vain in our conversation , as others are occasioned or caused to blaspheme god's name by our carriage . . concerning lots , &c. these we shall consider , especially with respect to our practise . in speaking of what concerneth oaths , we would . speak of an oath . . of the obligation of it , for this command both requireth oaths , and the keeping of them , and it may be broken in reference to both . we would in the entry distinguish betwixt these four . oaths . . asseverations . . simple affirmations or assertions . . imprecations or curses . . oaths are such as directly invocate god by such like expressions , as be , or by , as by my holiness i have sworne , psal. . i swear by the lord. . asseverations ( called vehement assertions ) are expressed thus , as the lord liveth , as that light shineth , in conscience , faith , &c. . simple assertions are such as in truth , truly , indeed , which but speak the thing simply , and affirm that to be true or false that is asserted , and so belongeth to the th . command only , as such . . imprecations are either directed to ones self conditionally , as if such a thing be truth , then let me perish ; shame befall me if i do not this or this ; or towards others , especially in these , shame befall thee , the devil take thee , a vengeance on th ●e , and other expressions abominable to mention . again , in oaths which are for confirmation , let us distinguish betwixt assertory oaths , that do ▪ but confirm such a thing to be truth ; and promissory oaths , that ingage the person swearing to the performance of such a thing for the time to come , either absolutely or with qualifications . for clearing the matter , take this proposition , that oaths in both these cases being well qualified , is a lawful piece of god's worship , and may , and should be made use of by his people ; this is a clear truth from these scriptures , deut. . . deut. . . jer. . . as for anabaptists , who deny the lawfulness of oaths under the new testament , we are not now to meddle with them , because there be few in these days that are in such an errour . we shall consider . what qualifications are requisite to right swearing : then . clear some practical questions . . shew wherein this command is violate in respect of swearing . in an oath consider , . it s matter . . it s form . . it s rise , or mens call to it . . the expressions its conceived in . . our manner of going about it . . our keeping of it , which followeth after to be spoken to distinctly . first , for the matter of an oath , assertory oaths must be of things that are . true. . weighty . . they must be such to our knowledge . again , promissory oaths must be in things just and lawful , possible , profitable , and in our power , and which to our knowledge are such . . the forme must be by the true god , it being a peculiar part of his worship , for we can swear by none whom we cannot invocate , therefore idols , creatures , graces , &c. are excluded here , for none of these are god. . it s rise must be edification , that is god's glory , our own vindication , or our neighbours good , or the call of a magistrate putting us to it ; and it should be used for deciding of controversies , when no other mean of clearing or deciding such a thing is remaining ; hence we say , juratus fuit , he was sworn passively ; and the hebrews have no active word for expressing it , to let us see men ought not to swear , but to be sworne , or by necessity pressed to it . . as to the expressions in which it is conceived , or the thing sworne ; it s required , not only that it be truth to , and in the mans meaning that sweareth , but that the expressions be plain and intelligible to his meaning and understanding , to whom the oath is given ; otherwise it deludeth , but doth not clear . hence these two rules are to be observed . . that the meaning be so clear , as may be , and is most ordinarily and obviou ●●y gathered from such words and expressions as are used . . that the expressions be according as they are supposed to be understood by others , especially him that exacteth the oath ; for if he mean one thing , and we another , god's name is prophaned , and the end of an oath frustrate ; much more equivocations in expressions and mental reservations are to be condemned here ; the first whereof taketh in ambiguity in words ; the second , a different sense in our thoughts from what seemeth to be meaned in our words . . as to the right manner of swearing , these things ought to be noticed : . that it be in judgment , that we understand the thing we swear , and the nature of our oath , and him we swear by , jer. . . . fear and reverence in going about it , as being in an especial way in god's own sight ; thus , to fear an oath , is a good property , and the heart would be filled with the apprehension of a present god. . singleness in the end , that it be not to deceive any , but to express the truth truly and faithfully , called righteousness , jer. . . and for the most part these properties or qualifications may agree to oaths , asseverations and imprecations . for the further clearing of this matter , we would speak to some questions . and the . question is , how then differ oat ●s from asseverations ? answ. they should both be in truth & judgment with fear , and when called unto ; but in this they differ , that in oaths we are only to make mention of the true god , and swear by him , but asseverations may be thus expressed , as thy soul liveth , king. . v. . , . and yet we do not swear by the soul of any . a d . question is , what may we judge of such oathes , as are , by angels , saints , mary , paul , & by other creatures , as heaven , light , the world , by soul , conscience . &c. or by graces , as by faith. answ. we need not use much curiosity in distinctions : for , we conceive them all to be simply unlawful . . because none of these are god , and swearing is a peculiar piece of his worship , deut. . . and swearing by any thing what ever it be , which is not god , is condemned , jer. . . they have sworn by those who are not gods. . because we cannot invocate any of these , and therefore cannot swear by them , seeing an oath carryeth along with it , an invocation of him we swear by . . because they want these properties due to such , to whom this worship belongeth . as . omniscience , to try whether we mean as we have sworn or not . . omnipotency . and . justice to avenge , if it be not so as we have sworn . . soveraignty , to call the swearers to a reckoning . . because it would derogate from the scope of this command , which giveth this to god alone , as his due , and implyeth , that he alone hath all these properties in him . . because such oathes are expresly prohibited by christ , matth. . . swear not all , neither by heaven nor earth ; for , they stand in an inferiour relation to god , and are his servants . . because as none of these things are god to take order with us if we swear falsly ; so none of them are so ours , as we can lay them in pledge , for the least change to be made upon them , in case our oath be not true ; none of them can be added unto or diminished from by us . we cannot make one of our haires black or white ; and therefore ought not to swear by our head ; much-less can we quiet our conscience , or increase our faith , that we should so freely swear by these . that place mat. . . cleareth this : for that of mat. . , . &c. speaketh of the obligation of an oath sinfully made , as to that manner of swearing , which yet still bindeth : but it warranteth not the making of such oaths . a. d. quest. is , what is to be judged concerning asseverations ; such as , in conscience , good faith , as i shall answer , &c. as i am a christian ; as i have a soul to be saved , and such like ? answer . we think , there is no question , but if these were rightly , and in the due manner made use of , they might be lawfully used , as scripture cleareth . . yea , we think , if any oaths be made use of , these would first he used ; and a man may be called to use one of these , when he is not , directly to swear . . therefore we think they cannot be used , but in necessity when less will not serve , and should be used with fear , reverence , understanding , and the other qualifications : and that therefore they sin , who in common discourse , rash ●y and vainly use them , which we conc ●ive to be forbidden here ; and when they are not conscientiously used , they lead men to a greater degree of the sin , here discharged : as we see some begin with asseverations , then idle oaths ; and then imprecations , as peter sinfully did , mat. . reason . all these asseverations are reductible oaths , and imply the contrary imprecations in them . thus , let me not be esteemed a christian , nor have a soul to be saved ; which must relate to god for executing these ; therefore , being indirect oaths , they ought to be used as oaths , and belong to this command . . because the very end of any vehement asseveration , is to confirm what is said , further ▪ than an ordinary assertion can : now in so far , it is an oath ; it being proper to an oath , to confirm what is spoken , and seeing it agreeth with an oath in the essentialls , they must be materially one , though asseverations , be pronounced in another form. . vain asseverations , are against that rule , mat. . . jam. . . let your communication be yea , yea , and nay , nay , and what-ever is more ( in ordinary communication ) is evil : and it cannot be denyed but this is more , and therefore needless and sinful . . we do not find asseverations , such as my conscience beareth me witnesse , to be used ( warrantably ) by saints in scripture ; but with great reverence , even almost in such things as they used to confirm by oaths ; therefore swearing is often joyned with them , rom. . , . cor. . . . for what end are they used ? it 's either to confirm some-thing , or to no end ; beside , the needless use of them habituateth folk to baffle and prophane excellent things , and do inure them to prophanity : hence these that use them most are ordinarily lesse tender in their other carriage , and it cometh to direct swearing at length . if it be said good faith , signifieth no more but in truth , and without dissimulation , ( as it 's understood sometimes in the laws , ) bona fide , and mala fide. ans. yet faith is otherwise taken in our common acceptation , and words would be so used , as they are commonly made use of by others . . if it be not evil , yet it hath the appearance of evil , which should be eschewed and abstained from , thess. . . . whatever good faith signifieth , yet certainly in our common use , it 's more than a simple assertion ; therefore , should a man tell me an untruth , and put bonâ fide , or good faith to it , to confirm it ; will any man think but he is more than an ordinary lyar , against the nineth command ? yea , would he not be thought infamous in breaking his good faith ? therefore it is more than yea or nay , and so not ordinarily to be used . yea , we conceive that these asseverations will have more weight on natural consciences , than simple asserions ; and therefore the challenges of dealing falsly in these , will bite and wound the conscience , much more sharply than falsifying simple assertions , which speaketh out this ; that they are nearer of kin unto , and more involved in this command , than at first appear●t ● . the . question is , what may be said of imprecations ? ans. distinguish betwixt such as one useth against himself ; as , let me not see heaven , if that be not truth , or the like . . such as are used against others , ( i speak by private persons , ) as , shame fall thee , divel take thee , and the like ; which are either conditional , as , if thou do not such a thing , &c. or absolute , without any such condition . we say then , . that keeping the qualifications , formerly mentioned , and required to an oath ; one may in some cases lawfully use some imprecations , even to ones self , the s ●●iptures having such patterns in them ; but with great caution , circumspection , and tenderness . . cursing of others by private persons , out of passion or revenge , is simply prohibited , and that in several respects . for . it derogateth from the glory of god , if he be therein invocated in making him subservient to our passions , and to execute our revenge ; or if he be not ●nvocated in these imprecations ; it 's worse , because the devil , or some other thing is put in his room . . it derogateth also from that love we owe to others . . as for mentioning the divel in such imprecations , as divel a bit or fiend a body , or such like , it is most abominable : for thereby the devil is employed in gods room , and god is forsaken ; because there is no ground to exspect a hearing of such a suit from him , & so you betake you to the devil , praying him , employing him , rever ●●cing and worshipping him ; as if he were just , to execute you . judgement , when god doth it not : and sometimes by such imprecations ; you call on the devil who is the father of lyes , to witnesse a truth . ah! how abominable to be heard amongst christians ! men need not go to the wild-indians , nor to witches , to seek worshippers of the devil ! alas ! there are many such to be found amongst christians ! how sound these words ? what devil now ! the meckle devil , & c. ! it is horrible to mention , that which goeth out of some mens mouths without any fear ! ah! what can be the reason that christians thus worship the devil , and swear by him , as israel did by baal ? there remain yet some things concerning oaths , especially promissy oaths to be cleared . as . how promissory oaths differeth from an assertory oath . and . they agree in this , that truth is the scope of both . but . they differ in this , that assertatory oaths , have but one verity , to wit , that the thing be , in the present time , true as the man sayeth or sweareth : but promissory oaths have a twofold verity , to wit ; one present , that the swearer meaneth what he promiseth . . that for the time to come he shall endeavour , effectually to make the thing truth which he sayeth and sweareth : the first is only a truth in the person ; the second is also a truth of the thing or matter . . we would difference vows from promissory oaths . vows have god both for party and witness . oaths may have some other for party , but god for witness , to the giving an oath or promise to such a party : yet in some things there is a great affinity , as to the matter , in both . concerning promissory oaths ; we may enquire . . concerning the making of them . . concerning the obligation of them ; that a man may make such oaths tying himself to some things in which he was before free ; is without all controversie , and clear in the scripture . concerning such ●aths , it may be enquired . . in what matter . . on what occasions . . with what conditions , they may be engaged in . and . for the matter of them ; they may be in three sorts of matter . . in such matter as is morally necessary , as the fearing , serving , worshipping the true god , &c. so was jaecobs oath and vow , ●en . . , . that the lord should be his god. and many of the covenants mentioned in the old-testament ; and davids swearing , psal. . . to keep gods statutes . . there is a civil lawful good matter ; such as duties to superiours , or to make some obligation we owe to others forth-coming ; or to return and requite such a particular good turn to one . such are oaths of allegiance to lawful superiours : such did the spyes swear to rachab 〈◊〉 ● , &c. and david to jonathan : and that these are lawful , having ●●e qualifications , cannot 〈…〉 . . there are somethings indifferent ; as eating , or abstaining from such and such meats or drinks , or on such and such days : and although the thing be not simply unlawful , yet oaths therein would be engaged in , with much prudence , on such grounds , and with such qualifications and conditions , as may ●ake it appear , the swearer is not using the name of god unnecessarily , and that he cannot otherwise gain his point : nor superstitiously to make it appear , that he doth not bring his conscience under a yoak of will-worship . one of which wayes ordinarily men fail , in these oaths ; and so they are neither to gods honour , nor others good : and therefore such oaths are either rarely to be ingaged in , or not at all . next , such oaths as to the occasions of parties ingaging in them , may be divided into these three . the is , when we ingage in publick oaths and promises solemnly , when authority calleth us to it . . when the edification or satisfaction of another , in private calleth for it . there are sometimes when a christian may be , yea , is called to it , for gaining credit to something , ( that the other is called to believe ) to interpose reverently the oath of god , as jacob did to laban . . one in secret may thus ingage himself to god , in lawful and necessary things ; as david , i have sworn , that i will keep thy righteous judgments . yet in the third place , all these oaths , would still be with these qualifications , mentioned jer. . . first , in truth , namely , the twofold truth before mentioned . . in judgment , that is , with knowledge & deliberation minding & understanding what it is we swear . . with righteousness or justice , that is , that it be in things , that are acording to the law of equity , as well as piety , neither wronging god , nor others by our oaths ; for oaths are in themselves still , vincula aequitatis , and not iniqui ●a ●is : bonds of equity and justice , and not of iniquity and injustice . there are also to be observed these tacite or express conditions in all promissory oaths , ( and sometimes it is fit to express them , and sometimes not ; ) if god will , and if nothing intervene to hinder , jam. . if i live , & health permit . as much as in them lyeth , they shall aim at it , if some impossibility intervene not . . so far as the fulfilling of this , shall be lawful ; for it can only tye to lawful things , and lawful means and courses ; and this is especially to be understood of indefinite oaths . . while things stand so ; but if the case alter essentially , and men turn enemies to the kingdome or common-wealth , to whom we were by oath obliged , to give or sell some-what that we know would be made use of , to the probable ruin or hazard thereof ; then it 's not in our power , salvâ potestate superioris . it may be asked , how we shall judge of indefinite oaths ; such as souldiers give to their officers , to be obedient to them ; or of oaths in things which are indistinct , and the matter not obvious , as oaths in colledges , incorporations , towns , &c. where the things sworne are complex . answ. these cannot altogether be condemned . . because though a man have not , yea cannot have , a particular and distinct knowledge of all particulars ; yet ●he understandeth such oaths , as binding to all necessary and lawful things , as the general condition requireth . . because he taketh the oath for the end , and in the sense , that it is commonly taken , which bindeth in the essential things , pertaining to the being of that incorporation , but taketh not in , every particular strictly . by what is said , then ; we may , . condemn oaths in trivial things , as oaths in complements ; when men swear they will not go one before an other . that men are wellcome to their houses : that they will not let them go so soon : that they shall drink so much , though it may not be to excess : that they shall return some petty thing they have borrowed , and the like . . rash promises , such as are hastily and unadvisedly or doubtingly made . but ere we come to particulars ; let us consider what is condemned as perjury , which is the highest degree . there are these several sorts of perjury mentioned ; some whereof are more direct and immediate ; some more mediate and indirect . the first sort of perjury is : when one upon oath asserteth as a truth , that which he knoweth is not a truth , or doubteth of it ; or is mistaken in it , through his own negligence , not being certain that it is as he sayeth , whether he affirm or deny : thus naboths false witnesses were guilty ; and many other instances may be adduced . the second is : when one promiseth some-thing , which he mindeth not to perform , and confirmeth that with an oath ; he is no doubt ●er ●ured , because there is not a correspondent verity betwixt his oath and his purpose . the third is : when men promise and intend for the time to perform ; yet , upon no just ground , fail afterwards in performing what they have sworn . this is perjury , because there is not truth in fulfilling the thing sworn , according to the oath . these are direct perjuries . more largely again , a man may be said to forswear himself . . when he sweareth to perform a thing , which is simply , impossibly ; especially while he knoweth it to be so : for as the former is not a swearing in judgement and truth ; so this is a prophane and wicked swearing , against light and judgement , of a manifest lye and falshood : so that betwixt his promise to perform such a thing , and the performance , there is implyed a contradiction ▪ as for one to swear , to be to morrow at rome , who is to day at glasgow ; the very swearing is forswearing . . when one sweareth an unlawful or wicked thing , or confirmeth it with an oath ; like those forty that swore to kill paul ; especially if that oath be contrary to some duty which lyeth formerly by oath on the person swearing : for , that is not to swear in righteousness and justic ● : beside , that it draweth on a necessity , either of breaking that oath , and so of being perjured , or of going on to fulfil it ; and so of being doubly perjured ▪ . men are forsworn and perjured , when they fulfil a wicked oath ; as herod did , mat. ▪ in beheading john the baptist ; for , though he seemed not to over-turne , and make void his own oath , but to keep it : yet this ( as also the former ) over turneth and maketh void , the scope and nature of an oath in general , and is a plain contradiction to it , and maketh an oath , which should be vinculu ● aequitatis , a bond of aequity : ( there being nulla obligatio , but ad officium , no obligation but to duty , ) to be vinculum iniquitatis , a bond of iniquity : and so thwarteth with the very end wherefore such oath 's are appointed ; in which respect david did better in not executing his rash oath , but keeping the general scope of all oaths , when he refused not to harken to abigail's counsel , even to the non-performance of what he had sworn . it may be questioned here , whether one man may be accessary to anothers perjury , if he constrain him to swear , of whom he hath a suspition that he will forswear ? answ. distinguish . the matter in which , if it be of grave concernment , or of little moment . , distinguish , betwixt the publickness and privacy of it . . distinguish betwixt parties ; as betwixt a judge , who is to decide , and a party that is the pursuer . we say then . . a party pursuing , in a particular of his own concernment ; especially if it be of no great concernment ; may , yea , should forbear pressing such a person to swear , both for sparing the party , and for respect to the name of god ; since he can hardly , in this case , be very hopeful to gain by it . . we say , ( notwithstanding in some cases , ) that the judg may admit such to swear , especially in publick scandals . . because none can certainly know , but god may constrain them to swear truth . . because it is his way , left to decide all controversies ; and a judge cannot eschew it , when it lyeth on him to put a close to such a controversie , at which he cannot win by any other means ; though great prudence is to be used in proceeding in such a case , especially it being of that nature as is in scripture appointed to be decided by oath , as exod. . . the great question is concerning a promissory oath , if in any case it may be made void , and cease to oblige , or , in what cases that may be ? that every oath bindeth not according to the letter , we suppose needeth no reasons to clear and confirm it : there are two ways in general how the obligation of an oath promissory ceaseth . . when the oath it self is null , and never had any obligation . . when by some other thing intervening , there is a loosing from the obligation which the oath once had . that it may be clear that , notwithstanding of this , oaths are of a most strict obligation , having the great and dreadful name of god interposed in them ; and that many things , what-ever weight be layed on them by men that way , do not loose from it , such as these following which we shall put by , in the first place . . no mans temporal loss in goods , name , or estate , will loose him from his oath , nor make it null and voyd , psal. . ult . that our ingagement by oath is to somthing of its own nature indifferent , will not loose us , though there be here no other tye upon us to the thing , and that without the oath we were free ; yet the oath once engaged in , will tye us , as is clear from that same th . psal. for an oath is of its own nature obligatory , and according to numb . . persons at their own dispose must do even in such cases as they have bound their souls . . though we were engaged in the oath by the deceit and guile of others , the deceit being circumstantial only , yet if the thing be not sinful , it bindeth us , as is clear in that oath to the gibeonites , wherein the deceit was such . . though by fear or violence the oath hath been extorted , yet the matter being lawful , it bindeth because of the honour of god's name interposed . . though it was sinful as to the manner , and rashly made at first , as that with the gibeonites was ; yet is it binding , if lawful in the matter , there being a great difference betwixt juramentum illicitum , an oath unlawfully come under as to its manner , and juramentum de re illicitâ , an oath in an unlawful matter . . though we could devise and find out some interpretation or meaning of the words of the oath that might seem to make for loosing us from its obligation ; yet , if that was not meaned at the first tendering of the oath , but otherwise understood by him that did take it , it will not absolve nor excuse from the guilt of perjury , to put afterwards a new gloss on it ; because an oath is stricti juris , and will not admit for any respect nor on any account , of interpretations prejudicial to the native truth of it , lest it should be found to be , according to psal. . a swearing deceitfully . . though there may be a good meaning and intention in reversing the oath , and going cross to it , men not doing so for a particular end of their own , but for a publick good as is supposed ; yet that will not absolve from the obligation of the oath , nor from the guilt of perjury , as is clear in god's punishing saul's family for breaking that oath with the gibeonits , even though he did it out of his zeal to the children of israel and judah , as the scripture expresly affirmeth , sam. . . . though the oath be conceived by a creature , as at least the immediate object of it , and so sinfully made in that respect ; yet , being made , it tyeth from respect due to god , who shineth in his creatures , math. . , , . . though the thing become impossible , if that impossibility might have been prevented by our searching our selves as far as in us lay , we are not freed from the guilt of perjury , though the thing sworn do now by our own sloathfulness become impossible ; or if the thing sworn might have been performed before any such impossibility came on ; or if we might have prevented it by our sutable circumspection and diligence . . though a sinful oath , to wit , being made on a sinful promise , in it self , bind not ; yet the sinful condition being fulfilled it bindeth ; as in the case of judah , his promising a kid to thamar , upon that wretched condition of prostituting her self to his sinful lust , who did offer the performance of what he had engaged to , upon that most sinful condition now fulfilled ; for the condition being fulfilled , the promise is absolute , and the sin was not in giving the kid , but in the condition that was made , which is past . . much less will it exempt any man from the guilt of perjury , that in swearing he had a meaning of the words of the oath , contrary to what in common sense they bear , & in the construction of all indifferent persons , or to their meaning sine juramento , or extra juramentum ; or that he had any reservation in his own mind ; the first is , aequivocation ; the second is mental reservation , that have no place in such an oath which should be plain , single , and clear . neither ● . will a dispensation from any other , as for instance , from the pope , who hath no power to dispense in oaths , nor from lawful superiours , except it be in things wherein by our relation to such superiours we are subjected to them , loose the obligation of our oath , nor free us from the guilt of perjury ; if , i say , the matter of the oath be in things to which their power over us doth not extend , in such things doubtless they cannot dispense . . the obligation of an oath cannot be loosed , nor the guilt of perjury evited by commutation of the thing sworne , for it must be according to what has proceeded out of our mouth , numb . . . psal. . . . nor can it be loosed , and perjury eschewed , by any posteriour tye and oath : for thereby the prior or former oath is not made null , but the posterior or latter is made null by the former , for juramentum non derogat juri alieno , because god is party , and we cannot reverse an obligation to him which hee or other hath by a prior right and tye . but they are null and of no force , . when the thing sworne is sinful and unlawful in it self , because there is nullum vinculum iniquitatis , there is not , neither can there be , any obligation to iniquity . . when it is unlawful to him that sweareth , as suppose one would swear to do that which were incumbent for a magistrate or minister , he himself being but a meer private person , and it no ways belonging to his station ; it tyeth him indeed to endeavour by all sutable means the effecting of the thing by them , but not to do it himself , for it altereth not stations . . when the thing is simply impossible , oaths cannot bind , in that case . . when the oath is engaged in by any , in whose power the thing sworne is not , as by children , wives , servants , or subjects , in such things wherein they are subject to others , and of which they are not masters ; it tyeth them only to endeavour it with their approbation or permission , see numb . . . when the deceit is not in circumstantials , but in essentials ; as , suppose one should swear to such another person to pay him such a debt , or to give such and such obedience , thinking him to be the very person to whom he oweth these things , who yet is not the person we suppose him to be ; the ground of the oath is null , and its obligation accordingly ceaseth , as when jacob was deceived by his getting leah first for rachel , because such an oath wrongeth another , to whom that which is sworn is due , and supposeth the condition of being due . . when the oath is impeditive of a greater good , or of a moral duty ; as suppose a man had sworn not to go to such a place , nor to speak to such a person , nor to eat such meat ; that oath ( being at first rash , and without judgment ) if duty and necessity call him to the contrary of what he hath sworn , bindeth not , because a moral command may require him to go thither to take on such a charge there , or to speak to that person for his edification , &c. yet this would be tenderly applyed , and with great circumspection . when the oath is interposed to oblige to the performance of some thing which hath a tendency to an ill end ; as for instance , if a man should swear to meet with a woman for committing filthiness , to give armes for helping to oppose an innocent , or any such like thing ; for though coming to such a place , or giving such armes may be lawful , yet as so circumstantial ; this coming , and this giving of them with such an intention , is unlawful , and therefore the oath is null . for loosing from the obligation of an oath which is lawful , there are these cases granted , . when it is contradicted by a superiour , having power in that very particular , as numb . . . when the case materially altereth , as if one should swear to give such a man armes , who afterward turneth mad , or an enemy ; to give obedience to such a commander who afterwards becometh a private man , and ceaseth to be any more a commander ; because in such cases the relation upon which the duty and oath is founded , ceaseth . . when the party sworn unto , relaxeth us : for though none can absolve from a vow , yet in a promissory oath , whereby some right accrcrueth to one from another , a man may dispense with his own right ; as for instance , he may in whole , or in part , forgive and discharge such a sum of money that another by oath has sworne to give him , which when he doth , in so far the oath and its obligation is loosed ; he having , as himself thinketh fit , accepted satisfaction for whole or part ; but in vows to god no man can dispense , he being party there . . when by some after and unforeseen intervening emergent , the man is quite disabled from performing his oath , as by sickness , plundering , &c. in that case , so far and so long as he is disabled , in so far and so long is he loosed ; that condition being necessarily presupposed in giving the oath at first , though the obligation to performance layeth still on him so far and so soon as he shall be able . it may be marked , by the way , that often prophane men are more strict in keeping sinful oaths , than those which are lawful : the devil putting home that obligation on them as a snare , and their own corruption siding with the oath in its matter , maketh it appear strongly binding to them . if it be asked wherein it is that an oath bindeth more than a promise doth ? answ. an oath bindeth to nothing but what is in the promise , but it bindeth more strongly , and so the sin is greater in breaking an oath than a promise ; because not only our truth to men is engaged in the oath , but our reverence and respect to god also , and his dreadful name thereby notably taken in vain . so then against this doctrine of oaths faileth perjury or forswearing , rash-swearing , indeliberate swearing , as in complements ( as for instance , if one should swear he will not drink , or go before such another person ) : solemne oaths entered into , at communions , at baptism , or in , other lawful covenants not performed ; ah ! how often are these broken , even in that which we might easily do ? we so carry and keep to god as men could not but quarrel ; irreverent swearing even in what is right ; grosly prophane swearing , as by gods soul , his wounds , blood , &c. uncouth'd , strange , newly-coin'd and invented oaths ; no doubt by special help of the devils art , cursings , wherein the devil is mentioned , and his aid implored for the execution of mens passionate and revengeful imprecations ; yea , not being sutably affected with the oaths of others , not admonishing them , nor seeking to recover them , not endeavouring by all requisite care the preventing of them , with-holding of instruction and correction when called for , and not procuring the erection of schools , &c. may make many guilty of oaths they never heard , when they fall out in persons , whom it became them to teach and admonish , &c. there are some things near of kin unto ( to say so ) and of affinity with oaths ; as . adjurations , when we adjure or charge one by the name of god to do or forbear such a thing ; as saul bound the people with a curse , sam. . and joshua charged achan , josh. . and the high-priest christ , matth. . and paul tim ●thy , tim. . . & . . adjurations differ thus from oaths , that by an oath we bind our selves to do or forbear somwhat , or to tell truth ; by adjurations we bind others by interposing the name of god for commanding , charging , perswading to do or forbear such a thing , and implying , if not expressing some threatning or curse if it be not done or forborne : there are three sorts of these in scripture , . when men adjure men . . when they adjure devils . . when they adjure unreasonable creatures , as serpents , &c. to each of these , a word . as to the . we say that men may somtimes adjure other men in matters weighty , sutable , and necessary to be done , when it is rightly gone about , and not in passion or for self ends , but soberly , gravely , and singly , for the glory of god immediately , or mediately by anothers good being interposed ; so , many examples confirm , and so necessity requireth , that when regard to men doth not sutably weigh that such a desire be put home to the conscience from respect to god and his authority , who is witness and will judge ; this some way sifteth a man before god , and so may prove a good means , through his blessing , to make the man serious ; which sort of adjurations may be distinguished thus . . there are proper adjurations or charges authoritatively laid on , in the name of god , or of jesus christ ; this is done by magistrates or ministers in their places , as paul chargeth timothy , tim. . . and giveth him charge to charge others , v. . this being used in serious and weighty matters , and not too frequently ( lest the name of god become thereby contemptible ) is the most proper and the most weighty charge . . there are obtestations which are serious and weighty intreaties and beseechings in the name of god , and for christ's sake that one may do or forbear such a thing , as when paul beseecheth the romans and philippians by the mercies of god , rom. . phil. . , . and abigail interposeth seriously with david : this is most properly done by inferiours , subjects , children , &c. to their superiours ; and hath in it also a more implicite threatning if such a thing be slighted , as in abigails words to david , sam. . is clear . . there are attestations whereby one is seriously put to it to tell some truth , or to bear witness of some truth asserted by another ; thus joshua attested achan . . we say , these have a binding virtue in some cases , and cannot without contempt of god ( who so chargeth them , and before whom they are so attested ) be slighted ; and therefore if it be not properly perjury for a man , either not to speak at all , being attested , or to speak what is not truth ; yet sure it is more than ordinary contempt , and a greater sin than if no such adjurations , attestations , or obtestations had been used , because the name of the lord has been interposed by others : and if such attestations , &c. be lawful , as we have proved them to be in some cases , then ought they to have weight , or they are used in vain ; we see our lord christ answered to such , math. . after a while 's keeping silence . and in reference to these ye fail , . in giving little entertainment unto , and laying little weight upon the charges and obtestations of ministers , which come unto you by them from this word and gospel ; these charges of ministers are as if an herauld gave a charge in the magistrates name , which bindeth as from him , and more than another message delivered in other terms ; in this then , ministers are as heraulds charging you in their master's name , even in the name of the great god , and of jesus christ , the prince of the kings of the earth . . when one of you putteth not another seriously to it , to forbear and abandon sin , or to practise such a duty , charging them , or rather obtesting them , as they will answer to god to do so , as often in the canticles we find , i charge you , o daughters of jerusalem . . in your overly , rash , and slight way of using obtestations and grave intreaties , meerly or mostly for the fashion , or by way of complement , or in petty and trivial things ; as when ye say , for god's sake , for god's blessing do this or that , only as a customary by-word ; this is no doubt more than on ordinary taking of god's name in vain in common discourse , because ye take on you to bind others in the name of god , not considering what ye are doing ; and in a matter not necessary , and of no weight exposing the name of the lord to contempt , and thereby tempting others to care but little for it ; this is a most horrid and crying sin amongst our ordinary beggars , whereof others also are guilty , who are not sutably affected with it , and do not in their places seriou ●●y endeavour to have it mended ; as also this is , when we desire one another lightly & irreverently to do such and such a little thing in the name of god , as to sit down or rise up , in god's name , &c. which things are alasse too too frequent . . for adjuring of devils , it is two ways lawful , and two ways not . . it is lawful to command devils in the name of god by those who are called to it , and are gifted to cast them out . . it is lawful for any by prayer to god , and the exercise of faith on him , to endeavour to repel and resist them , and to beg that he would rebuke them ; as thus , the lord rebuke thee satan ; this way we neither command the devil , nor pray to him , but pray unto the lord to command him . again : it is unlawful , . when one adjureth him who is not called to it , as those sons of sceva did , act. . , . this certainly being a peculiar and extraordinary gift , as those of prophecying , fore-telling of things to come , speaking with tongues , and healing of the sick with a word , were ; ought not without special warrant to be usurped more than they . . it is unlawful when it is done by exhorting or obtesting of , or praying unto the devil himself , and intreating him as we do god , which way implyeth , . friendship with him when we intreat him as a friend . . prayer or worship to him who is not the object of it . . an obligation on us to him , when he yieldeth to obey ; and he will not fail , if by any means he can , to put that complement or obligation on us , and so ne ●romancers , witches , exorcists , &c. may cast out devils by collusion ( though possibly not in a way so explicit ) , whereby the devil . gaineth his point upon such as effectually , as if there were a most expresly formed covenant betwixt him & them ; and thus the pharisees falsly and blasphemously , charged on our blessed lord , mat. . as if by belezebub ; that is , by collusion with the prince of devils , he had cast out devils . there are no doubt , many sins committed this way , while some take on them confidently to command the devil , as if with an avoid sathan , they could put him into bonds : and others seek health from devils or witches , ( especially when it is supposed to come from them , ) and intreat them to do such and such things : all which are breaches of this part of the third commandment . . what is said of adjuring devils , may be said proportionally of adjuring unreasonable creatures , which is the same wayes lawful and unlawful : charming also , and nameing the lords name over diseases , as if some special worth and efficacy were in some words ; is unlawful and condemned by this command . it followeth now that we say some-thing to vows , which are bonds , whereby a man bindeth himself ( and so they differ from adjurations ) to god only as party , and that in things belonging to god ; willingly , and upon deliberation . ( and so they differ from promissory oaths , wherein we bind our selves to others ; and in matters which are not of themselves religious . ) under vows we comprehend , . sacraments . . covenants , solemnly ingaged into before others . . particular vows to god. . promises and ingagements , whether inward in the heart only , or also outwardly expressed to , or before the lord : for though these have not alwayes god's name , formally and expresly interposed in them ; yet he being party , and they being made to him , he cannot but be singularly looked at , as party , witness , and judge , in the making and performing of them : therefore , do we comprehend all even purposes , expressed in prayer to him , as being of the same kind , though not of the like degree . we mind not here to medle with speculative debates about vows , but to hold us only at what concerneth practise : and say , . that such promises to god , and ingagements , being rightly made and taken on , or rightly gone about ; are not only lawful , but some-times necessarily called for , as appeareth . . from the command ; which is to vow , as well as to performe , psalm . . . . from examples of saints in a ● ages ; david faith , psal. . when his frame is most tender , ve ●se , . i have said , i will keep thy words . and thereafter , ver. . i have sworn , and will perform it , that i will keep thy righteous judgments . for , saying and swearing to god are near the same ; and who sincerely say in secret , may in some cases also articulatly swear . . from the end of vows , which is to bind us to something the more straitly , and to evidence our greater desire and willingness to be so bound : and therefore they being midfes , for that end ; when the end is in a special manner called for ; and may , in all probability , be the better obtained , by the use of this mean : then , is it called-for also , and cannot be omitted . . from the lord's gracious accepting of such engagements and vows , and approving of them . . from the several promises and prophecies of them , as commendable and good service , from men to god , under the gospel , isaiah , . . and . jer. . , . isa. . . so then , i say , . in some cases ; to wit , when it glorifieth god , and edifieth others ; or is profitable to our selves : but if it thwart with any of these , there is a failing ; or when some pressure of spirit , or cogent reason , putleth us not to it , or some great need calleth for it ; ( as abraham , for the weighty reason , expressed by himself , gen. . swore he would take none of the spoil , he had rescued from the king 's over - comne by him : ) for we are not alwayes called to it . . i say , not in all things ; because the matter of a vow , must be one of these two : either , . some commanded duty , as jacobs vow , gen. . and davids , psal. . . were : or . some-thing that relateth to worship ; or may further some commanded duty , or prevent some sin , to which we are given , and much inclined : as suppose a man should engage himself to rise sooner in the morning , that he might the more effectually cross the lust of his lazine ●s ; and to keep more at home , the better to prevent the snare of evil , and house-company : it is not house-keeping simply , or rising soon , that is the matter of his vow ; but as they relate unto , or are made use of for such ends ; therefore vows can onely be made to god alone , psalm . . . and psalm . . . . i say , rightly gone about : that is , . deliberately , and judiciously ; for , ignorance , haste , and ras ●ness will spill all . . with humility , and due sense of our own corruption , which maketh us ( alas ! ) to stand in need of such bands to keep it in , and of such up-stirrings and excitements to duty . . with fear , singleness , and zeal for god ; with love to his honour , and to true holiness : not for our selfe-ends , to gratifie an humour or passion , or in fits of conviction , to stop the mouth of a challenge , and so put it by . . the vow would be heartily , and chearfully undertaken , not as a piece of bondage , but of liberty , that we may be thereby indeed ingaged unto the lord , having no hink or hesitation ; nor reservation in the making of it : what can be expected as to the performance , if there be hesitation , in the very undertaking ? . there should be much denyedness in it . . to our selves . . to the oath as not accounting our selves to be more religious by it ; or more pleasing to god , as if it merited somewhat ; nor yet more strengthned by making of it , but more ingaged to perform , and keep what we have vowed . . there should be diligence in doing , going on , and helping and inciting others to joyne with us ; that so it may through grace be made irrevocable , which is the practise of the people of god , jer. . , . . there should be ingaging , in the lively exercise of faith ; drawing strength from jesus christ , according to his own promise ; and of our selves to make use of him , for that end : yea , that should be laid for the foundation of our undertaking : therefore every such ingaging , is a covenanting with god , and there is no covenanting with him , but by interposing of jesus christ , both for the procuring of pardon for by-past failings and guilt ; and for grace and strength , to perform , called-for , and ingaged into duties , ●or the future . see a frame of spirit , ●it for covenanting , when seriously and suitably gone about , jer. . . . concerning these ingagements , we say . . that they are of themselves obligatory , and binding to those who come under them , as numb . . , . vowing is called the binding of a man's soul ; and psal. . . it 's said , thy vows are upon me , o lord , as pressing him with a weight , till they were payed . if it be asked , . how vows bind ? we answer , . in moral duties , they make the obligation no greater ; for , they being laid on by the command of god , and having his authority , there can be no addition to that in it self : but there is a twofold addition , . in respect of us ; so that though the obligation be not greater in it self , yet we joine our approbation or consent unto that , whereby , as by a positive superadded voluntary consent , we bind our selves ; so that in some respect we have two bonds ( the law , and our oath both ) for one . . though it make not the former obligation , to bind more strongly in it self ; yet it maketh that obligation to have a more deep impression upon us ; so that a man , by vow bound to a commanded duty , will think himself more bound to it , than before ; and that command will have a deeper impression , and a more weight on him , to perswade him to do , and to challenge him when he hath omitted , than before . again , in things that are meerly accessaries to a religious end , as extrinsick means ; for instance , fasting , staying at home , vowing , &c. never maketh the doing of these of themselves , to be acts of religious worship ; but it maketh our keeping of them to be by a religious tye ; so that without prophanity they cannot be altered , out of the case of necessity . if it be asked , . what is to be thought of our common and ordinary ingagements , . by baptism . . at the lords supper . . by oaths in covenants . . ingagements in private to god by vows , purposes , promises , resolutions , in thoughts within ; or expressed in prayer : ( i suppose it doth not a little concern all of you to know , how they bind and when they are broken . ) we answer . . that , all these are binding , and still accounted so , ( psal. . . psal. . ) is not to be doubted , yea binding in an eminent degree , as being made to god , and not only before him : the nature of the thing and our consent also bindeth : for , . if interposing the name of god to men doth bind , much more to god. . if a promise solemnly ratifyed bind to men , much more to god. hence . our obligations in baptism , and the lords supper , receive strength and conviction against us from the covenant , which we solemnly ratifie and renew with god therein , and that before the world : and our breach of these vows is charged on us by the lord , as an open breach of his covenant ; the obligation whereof is pleaded from them , genesis , . ver . . and . and else-where . . yet do they not bind absolutely , as the duty lyeth upon us and as we should aim at it ; for though we be bound by the law to be perfectly holy , and without sin ; yet doth not a vow so tye us , or that obligation is not from our vow , but from the law ; because our vow is to be understood , . with respect to our nature , now corrupt and sinful : and therefore to vow , absolutely , to be without sin , or absolutely to abstain from it , is injurious and impossible . . with respect to our aim and desire . . with respect to our not approving , or dis-approving our selves in any thing , wherein we come short . . in respect of the obligation to endeavour it , which is , alway , and by all suitable means to presse at it , and to leave nothing undone , which may further it : so then . they do not bind absolutely or simply , but respectively . . not as to the victory , but as to the wrestling and fighting for victory . . not as to the event , but as to the means which are in our power ; and therefore some plead , that they had not broken covenant , though they had sins , psal. . . . though they bind not simply or absolutely , ( and are not therefore to be so taken or understood ) yet they tye absolutely , . to the main of having god ours in christ. . in other things , thus : . they tye us to live in no known sin , especially outward sins , and to delight in none . . to omit no known duty , but to essay the doing of it . . as to the manner , to essay it seriously ; so that though a man cannot swear , that he shall ●ave no corruption in him , while he is upon earth : yet in so far he may : as . not to approve of it . . to leave no means unessayed , consisting in his knowledge , that may help to mortifie it . . seriously , and in good earnest , to be aiming at the mortification of it , in the use of these . and so this tye of a vow is , . as far as in us lyeth . . as universal as the duty is . . constant and always binding . . when it 's taken on , we should not let it lye on , ( to say so ) till the sun go down , but endeavour that we may be free of it ; it bindeth us to quit sin , as well as to eschew it . it reaches not all infirmities , to make them breaches ; but known sins , or the least sins stuck to . . concerning these vows , we say ; that the breach of them is a very great sin , and doth much more aggravate sin , where it is , than where it is not : so that the sins of christians against baptism , communions , oaths in covenants , secret ingagements , resolutions , and promises to god , are much greater than the sins of others . hence the lord chargeth israel with covenant-breaking , by vertue of their circumcision which they had received as a seal thereof , and aggravateth all their sins by that , and looketh on them in that respect , as singularly sinful , deut. . . jer. . . &c. which could not so well be , if there were not some peculiarity in that obligation . our baptism , doubtless , is no less binding unto us , nor the breach of our baptismal vows less sinful , col. . , . neither can there be any reason given , why the breach of an oath to man , should be charged on a person , as a sin and infamy ; and the breach of an oath to god , not be much more charged so . oh! take notice then , ye who sin willingly , who drink , swear , omit prayer ; let your minds wander , and study not holiness in good earnest , that your sins have these aggravations to make them horrible , infamous , and inexcusable , . there is manifest perjury against the oath of god , which even according to the pharisees doctrine , matth. . . was abominable : thou shalt not ( say they ) forswear thy self , but shalt pay or perform thy oath to the lord. . there is unfaithful dealing , and abominable treachery , to break under trust , and to keep no ingagement to him. . there is not only perjury , and treachery simply ; but towards god , which is more , and draweth a great deal deeper , than towards any other . it 's dreadful to deal unfaithfully , treacherously , and perjuriously with him. . all this is in things that are very equitable and much for your own good , which maketh no small aggravation . . this is done not only against promises , but against many promises , and many other bands . . that it s often and in many things that you sin against these promises . . that sin is little resented or laid to heart on this consideration , and as so aggravated . if it be said , then it is better to make no promises at all , than to come under such aggravations of guilt by breaches of them , for none keep them exactly : and so men must needs be in great and continual disquietness and anxity while under them ; were it not better , then , to be doing without promising ? answ. . it is not free to us , not to make them more than it is to break them , or not to keep them ; and when we are called to make such promises , and make them not , it becometh sin to us as was said . it s not free to us , whether we shall be baptised communicate , &c. or not ; therefore , whosoever would not so engage , were to be censured and punished as utter despisers of the lord's covenant , gen. . . & exod. . . they , who refuse to take them , lay themselves open to the temptation of being more easily prevailed with , not to perform these duties , or of being sooner insnared in such sins , because they are not formally engaged by vow against them , and so they make themselves culpably accessary to the strengthning of tentation , and weakning of resolution ; to the contrary whereof , they are no doubt obliged . . if you intend indeed to perform these duties , then ye may ingage to do so ; but if ye will not so much as promise and engage to do them , it cannot be expected in reason that ye will do them ; especially considering that even these who honestly promise and ingage , do yet notwithstanding , find a great difficulty to do and perform . o take heed that you be not , by your refusing to engage , making a back-door for your selves to go out from your duty , that so you may the more easily , and with the less challenge , shift it . if it be yet said , that the sin of simple omitting the duty , is less than the omitting of it after engagements and vows to the contrary . answ. . it is not so to a christian , who is called to engage himself , yea , who by baptisme is already ingaged ; for . the man that neither ingageth to do , nor doth the duty , faileth twice , whereas he that ingageth and performeth not , faileth but once : though that once failing , is , by its being cross to his ingagement , not a little aggravated ; so that in some respect each fault or failing exceedeth the other ; the one is a greater sin considered in it self , but the other is greater considered complexly . . the man that ingageth not , is more accessary to his own falling , in ●●spect that he used not that mean to prevent it ; yet the other when fallen , is more guilty , in respect of the breach of his ingagement . . the man that will not ingage , bringeth himself under a necessity of sinning ; for if he perform not , he faileth twice , as is said ; if he perform , he faileth , because he ingaged not when he was called to it , so his performing is not the performing of a vow to god , who requireth promising , in some cases at least , as well as performing . . the man that promiseth and voweth , and also performeth what he promised and vowed , his performing is so much the more acceptable , as it proceedeth not only from the awe of a command , but from a spontaneous and free-will offering of it to god , and so is both obedience to a command , and the performance of a vow ; for thus , he chooseth obedience , as it is psal. . . it is not so with the other , whether he perform it or not , though we think , that god often letteth the man fall that will not ingage , because he sayeth by his refusal that he trusteth not to god for the performance , otherwise he would ingage and undertake on his account also ; he sayeth withal , that he aymeth to perform , only because he cannot eschew it : and if he could shake off , and be freed from that obligation to holiness , that he would not out of respect to god , or love to holiness , take on a new one . . the man that ingageth not , sinneth more unexcusably in that he will not do that which is the lesser , and in his power . the less and more easie a thing it be to promise and ingage ( as it is no doubt more easie than to perform ) the omission of it is the greater sin , and more inexcusable . the case is indeed , as to heathens , otherwise , who were never thus engaged , nor called to engage themselves ; but , unto christians it will be no excuse . if it be replyed that this is very hard ; for then no christian will be free of perjury , nor have peace . answ. . i grant the case is hard , and the strait great ; but it is such as sloweth from our own corruption in this , as in other duties and parts of holiness : for as the law is holy , just , and good , rom. . and is not to be blamed as accessary to our sin ; so the vow is holy , just , and good , and is not to be blamed , if in the circumstances right , because of our breach . . as i think , it is hard to keep our selves free of sin , even against light , so i think it is a difficulty to be kept free of this aggravation of sin , to wit , of committing it against our engagements ; and therefore ( as the manner of the people of god is ) i think it safest to take with these aggravations of our sins , as chief parts of them ( to speak so ) and to take them with the rest to jesus christ , that we may obtain pardon of them through him , and to maintain our peace rather by often washing our selves from the silth of breaking , than by pleading no breach at all . . yet may christians ( even as in other duties of holiness ) in their vows and promises to god , have peace , and say , in a gospel-sense , we have not turned back from thee , nor dealt falsely in thy covenant , as it is psal. . , . which certainly implyeth not absolute holiness , or exact performance of all the articles of the covenant ; but that . in the great and main articles , they were honest , and did not put another god in his room to provoke him to jealousie . . that they intended truly the keeping of all , and said nothing by their profession or engagements , which they minded not to perform . . that they had some testimony as to what was past , that they had in some measure walked according to their engagements , and had left nothing undone , at least willingly , and with approbation of themselves therein , that might have furthered them in keeping covenant , but had stuck to him in doing and suffering honestly ; a man sincerely , and in the strength of grace studying this , may attain to such a testimony from his own conscience , and to a good measure of peace ; yea , a man that may have quietness in his performing duty upon the account of other tyes , without engaging , may also come to have quietness in his engaging to it . if then there be a necessity to engage , it may be asked , how peace may be attained in it , and how we may be helped to perform ? answ. . we should endeavour to be clear and quiet , as to the soundness of our by-past engagements , and of these we presently enter in , as to the motives , grounds , ends , and manner of engaging , that all be right there . . if any thing be seen to be wrong , it should be taken with , and mended , that we use not vows mainly to put by a challenge for the time , without any more of it . . ye should seriously mind these directions : . forget not your vows and engagements , be minding them often , and thinking of them so as they may never be forgotten , jer. . , . . defer not to pay them , eccles. . . deut. . . delays make the impression of the weight of the vow , and of the dread of him to whom it is made , much to wear out ; and , taking liberty to be slack in paying of it , for , but for this once , or for a little while , is a direct breach of it self , and maketh way for more . . keep in mind , and entertain such a frame of spirit as ye were in when they were at first made ; such humility , tenderness , awe of god , &c. we often , alasse , take on vows in a good frame , to be on the matter a sort of excuse for us in letting such a frame go , or at least to ease us a little for the time , as if engaging were performance , which is not the least part of the deceit of our hearts . . the performance of the thing would be followed as it is undertaken , to wit , in the strength of grace , and by virtue of life derived from jesus christ , quickning and strengthening us both as promising and performing . . we should be often considering the fearfulness of the sin of breaking , and examining our selves about our keeping of them ; making breaches , that are particularly observed , the matter of confession to god , and of serious repentance before him . if we would suffer these things to sink down deep in us as in the sight of god ; this no doubt would make them have a quite other impression . . we should still keep the knot fast , and if one promise or resolution seem to be loosed , we should forthwith cast another ; or if one obligation given , seem to be weakned , we should give another , that there may be still some obligation standing over our heads ; and following engagements , not formally , but soberly and seriously renewed , may be made use of to bind on the former upon us , and to make th ●m more effectual , so say they , jer. . , . going , and weeping as they go ▪ come let us joyn our selves unto the lord in a perpetual covenant , 〈◊〉 to be forgotten . this is to be understood mostly , if not only , of private engagements ; as for publick solemn oaths and covenants , we neither find in scripture that they have been frequent , but on some great and very grave occasion ; neither could they well be , ( so great multitudes engaging in them ) without diminishing from the weight of them , and so without wronging of god's name . . we should by no means suffer breaches , though never so small , to lie long on , but should get us to the fountain with them , as foul and loathsome , lest they bring on more and greater . now then try perjury and breach of vows and oaths to god , . in baptism , which extendeth to engage professing believers to the mortification of sin , and to the study of holiness as to both tables of the law , and to a conversation as becometh the gospel . . in , and at communions , where the same covenant is sealed . . in your oaths solemnly taken in covenants . . in your more private engagements to god , and for him to others . beside these which are common , some come under particular oaths and engagements by vertue of their stations ; as ministers , elders , magistrates , for the faithful discharge of their respective duties ; some by their relations , office , and place , as husbands and wives each to other ; as parents in reference to their children , to bring them up in the nurture and admonition of the lord , and in his fear ; some by vertue of their common trades and callings have come under particular oaths to such and such incorporations , trades , &c. and some on more particular occasions have come under engagements : o look well what you do , and have done ; there will , i fear , many be found perjured . i do not here speak of every particular infirmity , but certainly there is sin against god , and perjury before him which cannot easily , if at all , be interpreted so with men ; in which respect , mal. . the lord condemned putting away an innocent wife , even though it seemed to have a permission by law ; in these things when men do not what they may do , or if there be yet more in their power than is done , or if the obligation of the oath on them awe them not , or weight them not , it cannot but be a prophaning of the lords oath : many , alasse , according to their several relations and stations , are found guilty here , who have little or no awe of god on them in these things . in sum , this command is broken these three ways , in reference to such engagements ; . in shunning to make them when we are called to it . . in not making them rightly . . in not performing of them when made ; and it bindeth . absolutely to many things which cannot come within the compass of ordinary infirmity . . to eschew all known sinful deeds , as swearing , and what may be inductive to it , drunkenness , unlawful gaming , needless contentions , &c. . to do all outward duties , as to read , hear , pray , &c. . to do them as seriously as we may . . not to lye in any seen or known sin here forbidden , nor to delay repentance , though for never so little a while ; it dispenseth not at all here , because these are in our power , and when we fail , it is not out of ordinary infirmity . beside what is said , there are yet two ways of taking or using the name of god , which are sib or of kin to oaths ; the . is that of appealing to god to judg , as david did , that god might judge betwixt him and persecuting saul , sam. . . the d . is that of attesting god , thus , the lord knoweth , god is my witness , my witness is in heaven , &c. as job doth , cap. . . and paul , rom. . . these are lawful when called unto and rightly gone about , but when abused in rash precipitant , passionate appeals , or in unjust matter , as sarahs was , gen. . and in rash unnecessary attestations , or in triffling matter ; they are more than an ordinary taking of god's name in vain , and therefore should never lightly be interposed and made use of . the great breach of this command is blasphemy , though perjury be most direct . that we may see how this sin is fallen into , we shall . define it ; . divide or distinguish it , which we shall find to be exceeding broad ; blasphemy then against god , ( as the word beareth ) is a wronging of god's holy majesty by some reproachful speeches or expressions , uttered to his disgrace ; we say uttered , because that which is in the heart is most-part atheism , and infidelity , and so belongeth to the first command . of this there are three sorts , or there are three ways whereby men fall into it : . when any thing unbecoming god , is in word attributed to him , as that he is not just , holy , merciful , &c. such as that complaint , ezek. . . the ways of the lord are not equal . . when what is due to him is denyed him ; as when he is said , not to be eternal , omniscient , almighty , &c. as he was by proud pharoah , and railing rabshaketh in his master's name , who most insolently talked at that high rate of blasphemy , who is the lord that i should obey his voyce , & c ? who is the lord that is able to deliver you out of my hand ? exod. . isa. . . . . when what is due to god is attributed to a creature , or arrogated by a creature : thus the jews charged christ as guilty of blasphemy , luk. . . & joh. . . ( supposing him to be a creature ) because he forgave sins , and called himself god ; of this sort of blasphemy , as to some degree of it , is the commending or crying up our own or others parts , pains , wit , &c. for attaining , effecting , and bringing to pass of somewhat to the prejudice of divine providence ; so those of zidon did to herod , act. . . and thus often men make mediators and saviours as it were of themselves and of other men . . this blasphemy may either be immediately and directly against god himself , or any of the persons of the blessed god-head ; or mediately and indirectly against him , when it is against his ordinances of the word , prayer , sacraments , &c. by vilifying them in expressions , or against his people , or the work of his spirit in them : he is indirectly blasphemed in them when they , or it , are mocked ; as when paul's much learning in the gospel is called madness , or when real and serious religion , repentance , or holiness , are called conceitedness , pride , preciseness , fancy , &c. . blasphemy may be considered , either as it is deliberate and purposed as in the pharisees ; or . as it is out of infirmity , rashness , and unwatchfulness , over-expressions : or . out of ignorance , as paul was a blasphemer before his conversion , tim. . . . it may be considered , . as against the father . . as against the son. . as against the holy ghost : all are spoken of , matth. . and mark. . . bla ●phemy against the father is that which striketh either against the god-head simply , or any of the attributes which are due to god , and so it s against all the persons in common ; or against the trinity of persons when it is denyed , and so that relation of ●ather in the god-head is blasphemed . . blasphemy against the son , is when either his god-head in the eternity of it is denyed , as it was by the photinians and aria ●s ; or when the distinction of his natures in their respective true properties retained by each nature is denyed ; or when he is denyed in his offices , as if he did not satisfie divine ju ●●ice for the sinnes of the elect as a priest , which is done by the soct ●●a ●s ; or , as if he had not a kingdom or authority ; or when other mediators , or other satisfactions to justice are set up and put in his room ; or when another head and husband to the church , prince , or pope ; or another word than what is written are made and obtruded upon her , and the like , whereof there are many in popery , in which respect antichrist is said to have many names of blasphemy , rev. . . blasphemy against the spirit may be considered , either as it is against the third person of the god-head , and so it is against the trinity ; and was that errour peculiar to macedonius , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pugnantes contra spiritum ; that is , fighters against the spirit ; or it may be considered as it looketh especially to the operation or work of that spirit in a mans self , and so it is that peculiar blasphemy spoken of , math. . . which when all other blasphemies are declared to be pardonable , is said never to be pardoned . this is the highest degree of blasphemy , which may be so , . in that it is not at any time fallen into by a believer or an elect. . that it is not often fallen into , even by others that are reprobates . . that it is hardly known to the person himself that is guilty of it , but much less to others . . that it is never rep ●n ●ed of , and ( we think ) doth never affect , because it is never pardoned ; all other sinnes are pardonable , and many are actually pardoned . . this sin then is not every sin , though all sins g ●ieve the spirit , ephes. . . nor . is it any sin of infirmity , or of ignorance , even such as paul's was : nor . is it any sin ( even though against knowledg ) committed against the second table of the law , such as david fell into , and may be pardoned : nor . is it every sin that is against christ and clear light , for peter denyed him , but it was of infirmity , math. . . but this sin is . in the main of the gospel ● , and as to its saving work . . it is not only against light , but against the spirit 's present testifying of it , or bearing witness to it , and after fore-going convictions yielded unto in some measure , and sticking or lying on as weighty , and making the conscience to challenge , as may be gathered from heb. . . it is not in one particular sin or act , but in a total and resolute opposing of the truth , whereof men are convinced , seeking to bear it down in others , and to extirpate it out of the world , as the pharises did , matth. . who not only rejected christ as to themselves , but opposed him in all others , and sought utterly to undoe the truth ; this is the heir , come let us kill him , say they . . this opposition flows from malice against the truth , hatred of it , and from accounting it a thing unworthy to be in the world ; not out of fear or infirmity , or from mistake , but out of envy and despight at it for it self : on this account the lord objecteth it to the pharises , joh. . . but now they have both seen and hated me , and my father , and math. . . it is universal against every thing of the spirit , and obstinately constant , without any relenting , grief , or fear , except only lest it attain not its end : the fear of that tormenteth it ; but its malice and hatred groweth , as it is marred or obstructed , being deliberately begun and prosecuted . . it has in it a special contempt of , and disdain at those special means and works of the spirit , whereby a sinner is reclaimed , as convictions , repentance , renewing again to it , &c. thus heb. . . it doth despight to the spirit , and to jesus christ , as to any application ; it contemptously rejecteth him and his satisfaction , and any glance of the spirit that beareth that in ; simple contempt , through ignorance and infirmity , is against the son , but this which is thus qualified , is against the spirit , and is never to be pardoned ; the first is against the object christ , but the second is against him who is , or him as born-in on sinners by the spirit , and as contemned by them after their being under these convictions , and acknowledging of them ; this irremissibleness , is not simply that the sin shall not be pardoned , for so many sins are to the reprobates ; nor yet simply , because it endeth in finall impenitency ( though that be with it too ) since many sins are followed by that also : but we conceive it to be in these , . that seeing this sin ( which can be said of no other sin ) doth wilfully , and out of despight , reject christ , there can be no other sacrifice gotten to expiate it , heb. . . there remaineth no more sacrifice for it , and though the person after the first commission of it may be keeped a while in the land of the living , yet the nature of that sin being to grow in malice , and to reject that remedy there being no other , and this being still wilfully and maliciously rejected , availeth them not ; so their sin is never pardoned . . that the person guilty of this sin cannot be renued by repentance , the heart of him suppressing that work maliciously ; this impossibility is not from the inefficacy of grace , but from the order which god hath laid down in the working of repentance , and in the pardoning of the penitent ; so that as he will pardon none but repenting believers , so he will work repentance in none but in those who yield , through grace , to his spirit 's work. . that god in justice hath sentenced that sin with impenitency , and unpardonableness , making that one sin thus capital and unpardonable ; thereby to scare the more from thwarting with his spirit , he has denyed ever to give them that are guilty of it , repentance , and hath said , that he will plague them with spiritual impenitency unto the end . fiftly , blasphemy may be considered as it is , . doctrinal , or maintained by some men in their tenents , such were those of the old heriticks , such are those of the pelagians , papists , and arminians , as to the nature of providence , and the work of grace upon hearts , or . as it is in expressions indeliberately brought forth , or . in oaths , as when men swear by the wounds , blood , soul , &c. of our blessed lord , which as they are horrible to hear , so is it reproachful to his majesty , that these should be so abused , or . in deeds , writing , painting , acting , representing any thing derogatory to him , which are also charged with blasphemy , in abusing gods name to such ends , . it may be in a high degree , when men act such a blasphemy , or consequently when they punish it not , when we do not rent our cloaths ( as it were ) at the hearing and seeing such things in testimony of our sorrow and detestation ( which was the sin of the princes , jer. , , . who though they were somewhat displeased , yet they had not zeal vigorous against that wicked deed of the king ) : when we have not suitable hatred against such and such blasphemous doctrines heb. . . much more if we extenuate them , defend them , or pl ●ad for them , or . it may be either , as we are guilty of it by our own deeds , or when me make our selves guilty of the blasphemy of others , as having sinfully occasioned it to them , tempted them to it , and laid such and such a stumbling before them , as is said of david , sam. . . and of the jews , rom. . . that they caused others to blaspheme the name of god because of them ; thus christians , especially those who have a profession beyond ordinary , and particularly wives and servants , by their miscarriages become guilty of the blasphemy of others , against godliness , and such and such duties of religion ; bec ●use they give occasion to it , though that make it not a whit the less fault to them that blaspheme ; see that casten up to his people , ezek. . , . o how tender should professors be in this matter ! left ungodly men get occasion to speak ill , who lye at the wait to catch all advantages to fortifie themselves in their natural prejudice at godliness , and draw their conclusions from miscarriages , not so much against the particular persons miscarrying , as against the why of god , and the whole generation of the godly . there are these things especially that make others blaspheme , . some gross out breaking as davids adultery , . pride , passion and contention amongst godly men , when they walk as men , cor. . and . and contentiously , . cor. . . covetousness and earthly-mindedness , . manifest unsingleness , and self-designs , driven under a cloak of religion , which maketh them call all that are religious , cheats , . sinful shunning , and shifting off suffering , . undutifulness of inferiours in the several duties of their relations to superiours , as of wives to husbands , of servants to masters , of subjects to magistrates , pet. . . tit. . , , . . following of errours by professors , p ●t . . . . blasphemy , may be considered either as it is , here in the way by men living , or as it is by them in the place of torment ; who keeping still , no doubt their former wicked nature and corruption , and not considering god as he is in himself , but as they feel him in the severity of his justice punishing them , cannot have good thoughts of him , but will fret at his power and justice , which they cannot get free of , though it is like , after their sentence is past , this is to be considered , as a part of their cursed estate , and doth increase meritoriously their judgment , as blasphemy in the way did . these wayes of breaking this command spoken unto are more grosse and extraordinary : we should now speak a word to such as are more common in our practice , and these are of two sorts . the . is more grosse , when the name of god , or any thing bearing the name of god as his ordinances , word , sacraments , prayer , &c. are prophaned , out of duty . this is done , . when these are mocked , or scorned , which is a high degree of prophaning his name , . when the scripture-phrases , expressions , or tearms are baffled ( to speak so ) to our sinful scoffing , jeibing , and geiring of others , though we do not directly mock or geir at the scripture it self . . when in ordinary discourse , and unnecessarily , gods name is used , though we intend not swearing , neither think that we do swear . . when ordinarily upon such and such occasions , the lords name is used in irreverent , and unwarrantable exclamations , as , o lord , o god , what is this or that , & c ! i hope in god , or trust in god to see such a thing , &c. and possibly sometimes in passion . . when it is used in way of by-word , or of certain irreverent prayers , when a person is troubled and grieved , and would express that passion at some thing that falleth out not desired , god help me , god save me , what is that ? what mean ye ? god forgive me , god bless me , for gods blessing do such a thing : if god will , in gods strength , and i trust in god , &c. i shall do such and such a thing : for gods sake do this or that , &c. . vvhen it is used in meer complements , god keep you , god be with you , god bless you , &c. which , with many , are too ordinary complements . . vvhen it is used lightly in way of asseveration and indirect swearing , god a bit , god have me , if it be so , &c. . vvhen it is used in a senseless and superstitious custome , upon such and such particular occasions , as when men say , o , god be blessed , and god bless at sternutation or neesing ( which plinius reporteth to have been used by heathens , and particularly by tiberius , who was none of the most religious men ) god be here , god be in this house , when one entereth into a house ; or when the clock striketh . the . way ( which is less grosse , but more ordinary ) whereby we fail in reference to this command , is in lawful and necessary duties of worship , by sinful and unprofitable discharging of these ; whereby the name of god is often taken in vain , and his holiness which he loveth prophaned : this fault and failing is two wayes fallen into , . in respect of the manner of going about such ordinances or duties of worship , . vvhen the lord is not sanctified in them , nor the rule and manner prescribed by him , kept ; this way , sinned nadab and abihu , lev. . by their offering of strange fire . the lord complaineth of israel as guilty of this , esay . . compared with matth. . , . vvhile they drew near with their lips , and their hearts were far away , they worshipt me in vain , saith the lord , teaching for doctrines the commandements of men . . vvhen men use not such ordinances , and perform not such duties profitably , when prayer , reading of the scripture , sacrament , sermons , &c. want their native fruit , then his name is taken in vain , and in that respect his ordinances frustrated and made , as if they had not been used or performed , so ● cor. . . to receive the grace of god in vain , is to miss or let go the benefit of it , and to frustrate and disappoint our selves of the native end and use of it ; this is the first way in respect of which our duties are in vain as to god , so as he will not regard them . the second way is as to our selves , and here again we may consider the taking of the lords name in vain , in ordinances and duties two wayes , either . simply , where there is no honesty at all in them , nor fruit from them , but meer hypocrisie , or at least hypocrisie in such particular acts. or . when it is comparative , that is , though there may be some reality and fruit , yet considering what it should be ; yea considering what means the person hath , there is a great defect as to that which should and might have been ; thus were the hebrews challenged , heb. . . not that they were altogether fruitless , but that they were not so fruitful as under , and by such means they might have been , and that therefore they had in a great part used them and received them in vain ; this may and often doth befall even those who have some measure of sincerity , yet fall far short of what they might have attained of the knowledge of god , and of other blessed fruits by the right improvement of the means they had . vve may add a third way how his name is taken in vain , and that in respect of it self , or of the ordinance or duty ; what indeed it is , and in respect of what it appeareth to be , when the shew is much more than the substance ; and when the sincerity , reality , and inward reverence and esteem of our heart in nameing god , keepeth no just proportion with the words of our mouth , and our large external profession ; thus did the pharises , and thus do all hypocrits take and bear gods name in vain , not being at all answerable to what they seem to be ; this may be also in others comparatively , in respect , . of the law. . in respect of the means we have , . in respect of our profession . that our conviction may be the clearer , let us see what belongeth to the right going about of duty , or to the suitable mentioning of the lords name , the want whereof , or any part thereof maketh us more or less guilty of taking it in vain . . then there is a necessity that we propose a good and right end , and aim singly at it ; for if all things should be done to gods glory , this of the naming of the lord should be in a special manner so : this is a mans call to pray , preach , hear , &c. to wit , the concernment of gods name , that is , . that god may be honoured . . that we our selves , or others may be edified . . that a command may be obeyed in the conscience of duty ; those then who adventure to profess or name god , or to go about any ordinance , seeking themselves , and not the lord , as is supposed men may do , cor. . , . out of envy , as they did of whom paul speaketh , phil. . , . . to be honoured of men , as the pharisees designed by their lo ●g prayers . . for the fashion , or out of meer custome . . for making peace with god , by mentioning his name so often in ordinances , mis-regarding and taking no notice of the mediator in the mean time : these i say and such like will meet with that sad word , in vain do ye worship me . . there is a necessity of a good principle in naming the lord ( to speak so ) both of a moral and physical principle : the moral , is conscience , and not custome , which falleth in with the end , the physical is the holy ghost , cor. . . no man calleth jesus lord , but by the holy ghost . . a renewed heart , thus duties must be done with the spirit , as well as with the understanding . . sincerity , as to the exercise even of the natural faculties ; thus what ever unrenewed men speak in duty , without the spirits influence and exercise of grace , they make themselves guilty in it ; and , when they say , what in sincerity they think not . . it is necessary that that principle act in the right manner , that is , . sincerely , josh. . . . in fear and reverence , eccl. . , . . with faith and respect to jesus christ , heb. . . . with judgment and understanding . to speak of him , not knowing what we say , or to whom we speak , wrongeth him : thus ignorant , passionate , rash , irreverent and inadvertent mentioning of god , or medling with any ordinance or duty , wrongeth him , and is a bringing of vain oblations , which he expresly forbiddeth , esa. . . . when ever we make mention of god , we should study to be in case to mention him as ours , as our god and father in christ , in all ordinances and duties , that is , . taking up our natural distance . . looking to christ for removing of it . . resting on him , and making use of him for that end . . delighting in the mentioning of god as ours . . with thanksgiving and blessing , when ever he is named , as the apostle often doth . . it is required in respect of the use , fruit , and effect , that something which is profitable may remain and stick with us , according to the nature of the duty which is gone about , or the way of mentioning god , such as some conviction and testimony of the conscience . . that gods honour ; . the edification of others in way of instruction , or conviction , or of reproof , or of comfort , &c. . my own edification and spiritual advantage , or , . my own exoneration and peace , as to the performance of such a duty , were in some measure of singleness aimed at and endeavoured ; and as there is a missing of any of these , repentance should be exercised , and faith for pardon ; some fruit , some sense , some lesson , some discoveries , some convictions , &c. would be sought after to remain . when these or any of these ( if all the rest of them can be altogether without one ) are wanting , this command is simply broken ; if in part they be wanting , it is comparatively more or less broken . let us then take a view in particulars . . look to our profession , oh! what emptiness is there , much more appearance and shew , than reality and substance ? yea what desiring to seem something , rather than to be ? if our professions ( who are least in them ) were mett and measured by our reality , o how lamentable vast a disproportion would be found ? the one would be quickly found much broader and longer than the other , the outer-half much bagged as it were , being a great deal larger than the inner , even where there is most sincerity and reality . . look through publick duties , if there be not much taking of gods name in vain , in hearing , praying , praising , using the sacraments , &c. and if so , o what a libell might be drawn up against us from every sabbath , prayer , sermon , &c. whereof we often cannot tell what fruit remaineth , except it be sin , guilt , and hardness ; and therefore doubtless his name is much taken in vain in them . . look through private duties in families , reading , praying , singing , conferring , catechising , saying grace , or seeking a blessing , and giving thanks at table ; how little regard is often had to the name of the lord in these ? and how little care and pains is taken to walk by the former rules in them ? . look through secret duties , betwixt god and you , how ye pray in secret before god : ah ! often so , as ye would be ashamed to pray before men ; how do ye read , meditate , &c. in secret ? how do ye joyn in prayer with others ? which in some respect is secret ; god knoweth how poorly we acquit our selves in these ordinarily , and how much we take his name in vain in them . . look through occasional duties , wherein ye have occasion to make mention of god with or to others , as when upon any emergent of providence , we will say , it is gods will , god hath done it , god is good and merciful , &c. or in any particular duty of christian communion , in instructing , comforting , admonishing , or convincing of others , or debating with them ; how often , when the scripture , and the name of god will be in our mouths : in these , and the matter of debate may fall to be some of his ordinances , will there be but very little reverence and respect to god in our hearts ? . consider how this sin of taking his name in vain is fallen in by writing , not only when treatises are written , but almost in every epistle or letter , there will be found some prayer or wish , for fashion-sake , wherein there is but little conscience made to have the heart joyning in it ; how much irreverent using of the scripture and of gods name , is there in writing of letters , particularly of burial-letters , thus . it h ●th pleased the lord , it hath seemed good to god , it hath pleased god or the almighty , &c. i am not condemning the thing simply , but our way of abusing it . . look through accidental mentionings of god ( if we may say so ) in salutations , god save you , god be with you ; in prayers for children , evidencing rather our fondness on them thereby , than our love and reverence to the name of god ; for such as are in any present hazard , god save ; for any favour , curtesie or complement , god bless ; these are good ( as the apostle saith of the law ) if used lawfully , but they are often sinfully , rashly , ignorantly , yea prophanely abused , we having often more respect to them we speak unto , than unto god. i would not condemn the use of them being duties , but exhort you to gard against the abuse , and to use a grave , reverent , understanding , and sensible way of expressing of them , or of any thing like them . . consider narrations of scripture-stories , or other stories , questions , tales , &c. wherein the name of god is mentioned , and possibly when we tell them , to make a sport of them , and to make merry with them ; how often is his blessed name taken in vain in them ? certainly the mentioning of his name were often better forborn , than so irreverently used . . consider the usurping of gods attributes , or of an interest in him , rashly , as when men confidently , yet without all warrant , assert god is mine ; i trust in his mercy ▪ sweet christ my saviour , my mediator , ah! how often is this , which is the very crown of grace , to wit , in gods doing good and shewing mercy , abused and prophaned most sinfully and shamefully ! there is one particular , which yet remaineth to be spoken of on this third command , which concerneth lots , omens , superstitious observations and such like , whereby the name of god is wronged , in being not only slighted , contemned and taken in vain in these events ( which yet are guided by him ) but the disposal of things , which is due to god , is denyed to him , and attributed to chance , luck , fortune , and such like . we shall then : . shew what lotting or lottery is . . how it concerneth this command . . distinguish lots , into several sorts . . shew what are lawful , and when they are lawful . . what are unlawful . a lot or lotting is , the committing , of the decision of some thing , in an immediate way to divine providence , without the intervening causalties , or influence , of any second cause , to sway in that decision : so that when the thing falleth out , and is decided , there can be no reason given , why it is so on mens part , but that the lord was pleased to dispose : as it was in that instance of lotting , about the election of the twelve apostles , in judas his room , acts , . so from proverbs , . . it 's clear that that is a lot ; whereof the whole disposal is of god : and therefore it is said , chap. . . to cause contentions to cease , and to part betwixt the mighty ; because none can quarrel , concerning that which man hath no hand in . a lot , may be many ways appointed , either by the throw of a dice , or the like ; or by some other mean putting difference , betwixt one and other , even as men shall appoint : as when it is ; by what beast they shall first see , by what saying , or by what book they shall first hear , or look on , &c. only we think , lots differ from omens , or superstitious observations , thus : . lots are to decide betwixt two ; the other , are collections , which one may make concerning himself . . lots follow on some appointment that is mutual and are free ; the other may be other-wayes . that lots in the use of them , concern this command ; these things will make it out several ways . . that which putteth god to it , in an immediate way , concerneth this command , especially ; i mean , whatever putteth him to declare his mind , or reveal himself ; that putteth him to it , and is a special implicite invocating of him : but lots or lotting , putteth him to it , in an immediate way ; for , . none other can dispose of them but he , prov. . . . what is discovered by those lots , is either god's mind or the devil 's , or is by chance ; but it cannot be any of the latter two , therefore it is the first . . it is the putting him to it , more than he is by prayer : because , . it is by an extraordinary way , and often added to prayer . . it is for the manifesting of a secret decree ; for by it , we are to understand , what god has appointed , and eternally decreed , concerning such an event . hence it is , that in scripture , prayer is so often , if not always joyned with it ; and therefore it must in a special manner belong to this command : yea , if god be slighted in it , he is wronged : if acknowledged according to his interest , he is in a special manner concerned , where he wholly ordereth the thing . . it is either a mean , appointed by him to understand his mind or not ; if appointed by him , then it is in so far his ordidinance , and his name is concerned in it ; if not , then it is abused . . the medling with god's secret , or with his will , or way of revealing it in his providence , must belong to this command ; but this especially , meddleth with all these : therefore , &c. . that which cannot be gone about , but the name of the lord , is either wronged or honoured , in it ; must necessarily belong to this command , for that is the scope of it : but none can lot without either depending on god , for the ordering of , and acknowledging of him in it , when it is done ; and so without honouring him , or neglecting him , and so taking his name in vain . . by miskenning his providence , and thinking to get that decided some other way . . by irreverent going about it . . by attributing it to some other thing . . by not acknowledging god in it , nor submitting to it , when done so . so then these three wayes men fail , and take god's name in vain . . before the lot. . in the time of it . . after it is past . lots , are ordinarily divided into three sorts . . divine , which are from extraordinary warrants . . devilish , wherein the devil is either invocated , or , in circumstances , the decision is put to him , and guided by him . . humane , which are ordinarily gone about amongst men . again , they are divided : . in divinatory . . consultatory , whereby men find out some-what that is secret , as saul found out jonathan ; or are led to some duty . . divisory , by such the land of canaan was divided , joshua , . . . lusory , or , for play : this division is large and comprehensive , and hath several steps , according to the weight of the things , as they are greater or smaller , or indifferent . concerning them we say ; that all consultatory , and divinatory lots , except by an extraordinary warrant , are unlawful and a tempting of god , who has now given us other wayes and means , to direct us in what is meet for us to do . . concerning those devilish lots , there is no question of the abominableness of them ; such as fore-telling of fortunes , horo-scopes , or deaths ; the finding of things lost by naming of all suspected persons , turning the riddle , &c. yet . we dare not condemn all divisory lots , if rightly gone about . because , they are frequently made use of , in the scripture ; joshua , . , , and . &c. acts , . yea they seem to be , from the light of nature , jona , . . the use of them , is moral and perpetual , prov. . . to cause contentions to cease , and to part between the mighty . . when they are rightly gone about , they are a honouring of god , and are a manifest acknowledging of his providence . i say , rightly gone about : where , . the matter should be weighty or of some consequence ; that is , it should either be weighty in it self ; or it should be so by some consequence , or inconvenience ; making a light thing , in it self weighty , otherwise it is ( as swearing is , in a matter of no moment ) but a baffling of his ordinance . . it should be necessary , that is a thing , that without many inconveniences , cannot be in another way decided : otherwise to put god to reveal his mind , in an extraordinary way , when there is an ordinary at hand , is a tempting of god ; even as ; to leap over a wall is , while there is an ordinary passage to go thorow by . . it should be with a due respect to god , acknowledging him , to be the decisor , calling on his name in the use of it , and looking to him for the decision , as we see almost in all lottings , and even of those heathens , jonah , . . it should be gone about , in the right manner . . with reverence , as if we were to hear god pronounce the sentence , and speak his mind ; as while saul is a taking , the people stand b ●fore the lord , sam. . . . . in the faith that god guideth it ; and so , without auxiety and fear . . in singleness , committing it to him , even in heart , as well as in appearance ; abstaining from all fraud or tricks , or any thing which may have influence , as a second cause , to mar or cast the decision ; this were a high way of mocking god , to put the decision to him , and yet to endeavour to give the answer our selves . lastly , after the lot , there should be a reverent acknowledging of god's mind , without fretting or grumbling , and a chearful submitting to it , as we see in all the cases instanced in scripture . these rules being observed , we think that for dividing of stations or charges ; or of portions , which cannot be otherways done , without offence or prejudice ; lots may be used . yet , i would say these few things , for caution here : . ye should not in petty things use them , when the matter is of no value at all , or of very small value ; so that ye are indifferent , how it falls out : or when it is not of that weight , that ye would give an oath in it ; but rather quit it , ( and there would be here a proportion kept , ) ye should rather in such a case hazard some loss than put it to a lot , out of that reverence ye owe to god's name : all the cases in scripture are weighty : in your ordinary merchandize , i desire you to remember this ; . ye should not fail to use your reason , and honest skill , more , in sharings and divisions , for preventing of a lot. folks some-times , betake themselves to these for ease , when yet their reason , rightly made use of , might bring to a satisfying decision . god hath not given reason to man in vain , or for nought : when reason then may do it ; essay it , and forbear a lot. . let it be in such a matter , and so used , as ye may seek god in it , and in call his name by prayer : to lots in a thing , that folks will not , or dare not pray in , agreeth not with scripture examples , nor with that tenderness which a believer should have at such a time : it should then be in a thing respecting a promise . on the contrary , we may see how men fail here , . in weighty things , by not keeping the right manner before the lot , in the time of it , and after it is past , when it endeth not strife . . in trivial things , by making this too customary ; so that folk use the lot almost in every thing , making that which is extraordinary to become ordinary , contrary to the nature thereof . it is an ultimate judge and decider , even as an oath is for ending all controversies : it is like unto moses ( as one saith ) , the great matters should be reserved to it ; yea it is greater than moses , its god himself , thus in his providence passing a decision ; the lesser things would be otherwayes decided . . we may gather from what is said , what is to be thought of such games and pastimes as run on lottery ( having that for the very foundation of them ) and have an immediate dependance on providence for the issue of them . . that they are lottery cannot be denyed , for they have all that is in lotting ; there is in them a putting of things to a doubtful event as to us ; and that event is guided either by god , or by some other , and which-ever of the two , we say , it will be a breach of this command ; so trivially for our pleasure to take the name of god in vain , as many formally do ; for none can tell , how such a thing will come to pass by any reason . . that to do so , or to use a lot in this case is a sin , may also be made out clearly , . because it is against the end of lots , which is to divide or decide where there is controversie , and so it interverteth their end , and becometh sinful ; even as swearing were no controversie is , is a sin . . there is either no necessity at all to take that way , or there is but a made-necessity of our own , it must therefore be a tempting of god ; as suppose this to be the end of lotting , to know in the upshot whether so much money should belong to you , or to me ; no doubt that point of right to whom the money belongeth , may be decided as well at the entry ; therefore this way of decision is in vain . . that lotting which hath in it no reverence to god , but ba ●fleth his name , nor is consistent with the right manner of lotting , cannot be lawful ; but this is such : for it is not only , de facto , contrary to the former rules , but in its own nature is inconsistent with them ; this is clear , . from the great frequency of lotting in these games . . in the little dependance on god for the event that is in them ; and indeed a spiritual frame of dependance on him , cannot well , if at all consist with them . . from its inconsistency with serious prayer : what ! can or dare men pray in earnest for gods guiding in these things , in every throw of the dice , or shuffling of the cards ? or in faith expect still the revealing of his decree that way ? or when it is done and past , can they suitably acknowledg him in it ? men dare not look so seriously on these things , yea they know they dare not . . that way of lotting which cannot but occasion the wronging of the name of the lord ; and his providence , cannot be right ; but this is such : for we must say , that either gods hand is not at all in such things , and so we deny his providence ; or we must say that he may be put to it by this common and coarse way , and that in our sport , and for our pleasure in his immediate providence to declare his mind ; which is a notable baffling ( to say so ) and prophanation of his name ; hence it is that men so often swear , curse , fret , and exclaim in these games at cards , dice , &c. ( wherein chance , luck , fortune , &c. are so much looked to , and in a manner deified ) and altogether overlook and misregard the majesty of god , as if he had no providence at all in such things . . what is done without warrant of either scripture-precept or practise , cannot be done in faith ? now there can be no suc ● warrant drawn from scripture for such playes or games , the very foundation whereof is lottery , and not only accidentally and rarely incident to them , as may be on the matter to other lawful recreations , if that can be called lottery at all , which is rather an undesigned , unexpected surprizing incident of providence ; whereas in the other , the decision by a lot is designed , waited for , and all along the game referred unto , and hung upon : yea it is insuitable and inconsistent with the scripture-way of using lotts , which is alwayes in most grave and important things ; but this way of using them is manifestly to abuse them . . that which hath a native tendency to ma ●e any ordinance of god vile and contemptible , cannot be warrantable ; now that lotting in these games hath such a tendency to make the ordinance of a lot , and of prayer , which should at least be joyned with it , contemptible ; is obvious to any serious and impartial considerer of it , neither can it in reason be thought that , that which is in so sacred a manner , and with prayer to god , to be gone about in one thing , and is by him appointed for such an end as an oath is ; can warrantably be used in a manner , and for ends so vastly different from the former in an other thing . . if lots belong at all to this command , then these lotting-games are unlawful : for they cannot with any religious reason be supposed to be commanded in it , and therefore they must be forbidden . and , if in trivial things , lots be unlawful , much more in such games which end not strife and contentions , but often and ordinarily begin them , and bring them to a height : and therefore do the ancients declaim against this as a sacrificing to devils , and invented by idolaters if it be said here , that these things are thought but very little of by men ; answ. it is true , and no great wonder ; for most men use but to think little of the breach of this command , yet are their breaches sinful notwithstanding ; as many take gods name in their mouth lightly , and think but little of it , and yet that maketh not their doing so , cease to be a sin . god hath added his certification here the more peremptorily for that very end , that men may not think little , or lightly of the very least breach of this command ( to let pass more grosse breaches of it ) . if it be further objected here , why may not such playes or games be used as well as other playes , wherein sometimes chance or fortune ( as they call it ) will cast the ballance ? answ. . though in those other , chance may now and then occasionally occur , yet that is but accidental ; these are simply , or at least mostly guided by lotting , and immediat providences , and cannot be prevented or made to be otherwayes by the best art and skill of men . . in these other games there is an intervention of second causes , and an use of mens parts , natural and moral , for obtaining such an end ultimat ( in some respect ) and immediate ; as for example , when men strike a ball with a club , or throw a boul to a hole , they are guided therein rationally , as they are in coming down a stair ; and they act therein , as in other things by second causes and use of means , whether of body or mind ; but in these lotting-games it is not so , for all is cast & hung upon extraordinary providence , even as if a man , who cannot , would betake himself to swimming in , or walking upon the water , when an other betaketh himself to a bridge or to a boat. in summe : as lots and oaths are much for one end , to wit , the ending of controversie & strife , heb. . . prov. . . so ought the same rules almost to be observed in them both . then . before the lot we should look to and follow gods call and depend on him in it . . in the time of lotting , we should act reverently . . after the lot we should reverence the lord , and submit to the event of it as to his mind , even though our frame has not been so right : as an oath bindeth when taken in lawful matter , though there hath been rashness as to the manner , by vertue of gods name which is interposed ; so do lots , because how ever we be as to our frame , it is he who decideth as to the event ; therefore ought that decision to be looked on as most sacred ; god having thought good beside the general rules in his word to give evidence of his mind by lots , as to some particular events ; and though these games at dice or cards may in the compleat frame of them require some skill , how to manage such throws or such particular cards when a man hath gotten them ; yet that , that-throw is such , casting up so many blacks and no more , that such a man hath such cards and no other , that is meerly by immediate providence , and so must of necessity be a lot ; or it is by some other means which would ( if assaid ) wrong god also very much ; and though skill may possibly influence the event as to the upshot of the game , yet in these throwings or shufflings there is no skill , or if there be any thing that is accounted art or skill , it is but deceit , seeing the scope is by these to leave it to providence in its decision . this doctrine concerning such games , was the doctrine of the ancients , who did vehemently inveigh against this sort of lottry , see cyprian de aleatoribus , who fathereth it on zabulus and calleth it the snare of the devil , and compareth it with idolatry , so ambrose de tobia , pag. . it was also in some councils condemned , can. apost . canon . con. trull . canon . this hath been the constant ordinary judgment of protestant writers on this command , and some of them have written peculiar treatises to this purpose , particularly danaeus ; wherein he proveth that such lottry is unlawful in it self , and most prejudicial to men ; this is likewise the doctrine of the schoolmen , though none of the most rigid casuists , yea it is the doctrine of our own church , these being , as unlawful games , condemned of old ; and of late , to wit , anno . by the general assembly of glasgow , according to a former act of an assembly held at edinburgh , anno . lastly , consider for scarring from such games , these two things . . the contrary events ( that follow most ordinarily on such lottry ) : strifes , & contentions are occasioned , if not caused by them , which are ended by the other , so very different are the events . . consider that most men who use them , fall often into grosse prophaning of gods name , or into high passions at best . an omen , or sign , or token is , when men propose to and resolve with themselves , that if they meet with such and such a thing , they will construct so and so of it , or when they seek it from god for that end ; thus abraham's servant did at the well seek to know the mind of the lord , and accordingly drew conclusions about it , concerning a wife to his master's son , gen. . so did jonathan about his assaulting of the philistines , sam. . so likewise did gideon about his success against the midianites , judg. . and mary for confirmation of her faith concerning what was told her by the angel , luk. . . this is still to be understood as to some particular fact or event , & not in a common tract , or for the determin ●tion of a general truth ; as for example , mary believed that christ was to be born , but knew not that she was to be his mother ; but zacharias , john the baptists father , did ( it seemeth ) doubt of gods power , or of the event or truth of what was told to him ; and therefore he sinned in seeking a sign when the other did not ; the philistines sinned most grosly , when they sent back the ark and did hang the decision of that question , whether their plagues came from the hand of god , or by chance , upon the motion of the kine ? sam. . and it is alwayes a sinful tempting of god , when men out of curiosity from unbelief , or needlesly , put him to give a sign that they may thereby know his power , will , or wisdom . an observation is , when we gather such a thing from such a providence that occurreth without any forecasting of ours , or determining with our selves before hand about it , being a merely surprising unexpected emergent : we shall only say in general concerning omens , and observations , that when they agree not with the word , and our duty revealed and injoyned therein , they are not to be adventured on nor regarded , but utterly slighted , because then certainly they degenerate & become extravagant ; neither are the examples of such who being led by an extraordinary spirit have used them , to be followed by others who have not the same spirit ; doubtless it is safe for us to take heed to the more sure word of prophesie , and to follow the unerring rule of the word of god , and not extraordinary examples for which we have no warrant . superstitious observations are not so much about daily occurring providences , which all are obliged piously to mark and improve to the best spiritual advantage , and in the careful marking and suitable improving whereof , there lyeth a special piece of spiritual wisdom , more especially of such providences which may , from the lord , help either to confirm a man in his duty , or deter him from a sin or snare ; as they are about some set and marked actions of creatures , and these very fechless and silly too ( though i deny not , but that simply they are providences also ) which are reputed to be so many fixed rules and canons of natural wisdom , but really instituted spells , or freets , or the devils rudiments and grammar ( to say so ) to sink mens minds into atheism . and observations are alwayes superstitious , when we collect and conclude that such and such events evil or good , will happen to us , or befall us from such and such occurring works and passages of providence , for which no reason can be drawn either out of the word of god , or out of the course of nature ; in a word , for which there is neither scripture-warrant , nor can any natural cause or reason be assigned ; as for instance , to think , it is unluckie to meet such and such persons first in the morning ( which useth to be called an evil foot ) for a woman with-child to step over a hair-teather , for folks to neese putting on their shoes , for one to have salt falling toward him on the table ( the fear whereof maketh some to suffer no salt to come to their table ) to have a hare cross ones way , to burn in the right ear , to bleed some drops of blood , &c. again to think that it boadeth good luck for folks to have drink spilt on them , to find old iron , to burn on the left ear , to dream on such and such things , &c. there is a multitude of such freets and superstitious observations , which many retain still , and but few without some and free of all ; a sin from which it is to be feared the land hath never been thorowly purged , since it was pagan ; a sin very natural to men , and which hath amongst christians its observable increase and decrease according to the more or less free course and success of the gospel ; all christians should abhor such freets , as smelling strong of much ignorance of god , of much atheism and paganism . of this sort , or very like them is , folks meeting with such a word in such a sermon , which may have some allusion , or seeming answerableness to a case , or particular , formerly dark , or doubtful to them , which they take for clearing of them , or deciding of the thing without due examination thereof , according to the true meaning of the scripture , and the analogy of faith : and their having such a place of scripture brought to their mind , or at the first opening of the bible cast up to them , which they look on as more befitting their condition , and that because so suggested and cast up , without pondering the word it self ; and lay more weight on that word on that very account for solving of such a doubt , and for clearing and determining them as to such a thing , than on any other having the same authority , and no less , and it may be much more suitableness to the thing , without any further tender and serious scrutiny , as if that were a special and extraordinary revelation of gods mind to them thereabout ; which is a most dangerous practise . and ( as we discoursed before on the practical breaches of the second command ) is to make a weerd or fortune-book of the book of god , which he never appointed for such an end ; again i say , a most dangerous practise , and yet too frequently incident to some religious persons , especially in their trouble and difficulty , whereof some stupendious instances might be given , which would fright all from ever daring any more to adventure on such a practise not bottomed on the word it self , which god hath certainly given to his people to be used by them with christian prudence , according to its own principles , and not to be lotted with , or to have their state or condition , or the decision of what they are dark or dou ●●●●l about , at hap-hazard cast on it , according to their own groundless fancies and imaginations we come now to the threatning or certification wherewith this command is pressed , the lord will not hold him guiltless that taketh his name in vain . in which , three things are contained : . the fearfulness and terribleness of the judgment and punishment , whereby the lord will avenge the breach of this command . . the extent of it , as to every particular individual person found guilty , the lord will not hold him guiltless , him , who ever he be , what-ever he be ; if there were but one , he shall not escape ; and if there be many , not one of them shall be missed or passed-by in this reckoning . . there is the peremptoriness and infallible certainty of it , god will not be disswaded from it , nor will he alter this sentence , but it must and shall stand against him . the punishment is implyed in that , not to be holden guiltless , wherein there is more contained than is expressed , implying these three : . that he shall not be forgiven nor absolved , and so shall never enjoy god's favour and friendship , which no man , who hath sinned , can without pardon , enjoy ; thus the judgment is negatively to be understood , he shall never enter into heaven , nor see the face of god , if he repent not . . positively it implyeth that he shall be found guilty , and shall be dealt with as a guilty person , that he shall be eternally condemned , shut out from god's presence , and cast into hell to be there tormented for ever and ever . . eminently it implyeth a very high degree of punishment , that the degree shall be eminent , and that in respect of other sins this sin shall have a peculiar weight added unto its curse , an ● be ranked amongst those sins which shall be in the justice of god most severely punished ; a particular instance and proof whereof , is in hypocrites , whose judgment shall be in hell amongst the sorest ; the hypocrites portion of wrath will be a large portion . the peremptoriness is implyed in these words , the lord will not hold him guiltless , the lord will not , &c. which implyeth , . that sinners shall be reckoned with and judged for sin , in which reckoning this sin shall be especially taken notice of . . that all sinners shall be summoned to appear before the judgment-seat and tribunal of god , and have their particular libel and accusations of their particular sins , wherein this sin shall be particularly taken notice of , as a main article . . that there shall be a sentence and doom passed upon the guilty , and that whosover shall be found guilty of this sin , shall find divine justice severely passing sentence upon them . . that there shall be a holy rigid execution of that sentence without mercy , by a high degree of wrath upon all who shall be so sentenced . if any ask , how this threatning is to be understood ? for answ. we should distinguish betwixt such , who repenting for it , do by faith in christ make peace with god , and others who continue in it without repentance : and so say , . that it is not to be understood as if the breach of this command were declared to be simply unpardonable to any who shall be guilty of it ; for that is neither consistent with the grounds of the gospel , nor with experience , whereby it is found that grace often extendeth it self to the pardoning even of such . . but that it is in it self a sin most hateful to god , and a sin that bringeth great wrath on all that are guilty of it , and shall be found to be so , before his judgment seat. . it sayeth that all who are guilty of it , while their peace is not made with god through jesus christ , yea in some respect there-after , should look on themselves as thus highly guilty ; and that all who are not pardoned , should account themselves to be lyable to this stroke of wrath , and to be under this sentence of the law that standeth particularly pronounced against them . . it sayeth , that men do by this sin , exceedingly hazard their eternal salvation , and that their repentance is rare , and so likewise their pardon ; it being found in experience that men , habituated to this sin of taking god's name in vain , do but seldom get repentance . . that when repentance cometh , and is given , such as are guilty of it , will be in an especial manner challenged for it , and found to be in a high degree , bitter unto them in all their after-reflections upon it . . that it will very readily have much influence in marring a mans peace , and obstructing the intimation of god's favour , and the joy of his salvation , even when it is pardoned ; as we see in david , who made the name of god to be blasphemed , and was therefore put , psal. . to cry and cry again for the joy of god's salvation ; for removing ( amongst other reasons ) of that scandal . and withal , it bringeth on temporal judgments as it did on david , sam. . . that when it is pardoned , it will in the said remembrance of it , make them loath themselves , and walk humbly , softly , and in the bitterness of their souls ; and withal , to think much of , and to magnifie , and wonder at grace that did ever pardon such . sinners , as it did paul , who loatheth himself , and highly exalteth grace on this account , that it pardoned him who was a blasphemer : as for such who never betake themselves for pardon , nor obtain mercy , it has these effects ; . it maketh their conscience lyable to the sore and grievous challenge of this sin , and to the plain and sharp threatning that is pronounced against it , which being despised , and god himself much wronged thereby , cannot but bite , nay , gnaw the conscience so much the more . . justice hath a clear ground to proceed upon against them , not only as sinners in general , but as guilty of this sin in particular , and so because of it , in a special manner liable to wrath . . an eminent degree of wrath in hell ; for as there are different degrees of torment in hell , so this sin , no doubt , will make those who are guilty of it , share of that torment in a high degree . . that it further hardeneth and incapacitateth for pardon ( though not simply ) the persons that are guilty of it . if it be asked , why this sin is so threatned and punished even beyond other sins ? answ. because it is accompanied with the most hainous aggravations , and so draweth on the greatest guilt : as . it is a sin immediately against god himself , and is not , as sins of the second table , nay not as other particular sins of the first table , whereby men divert from god to idolatry , giving to idols what is his due , or turn their back on him , or slight his commanded worship , as in the first , second , and fourth commands ; but this doth immediately and directly , and by commission terminate on god himself most daringly and presumptuously , as it were baff ●ng and affronting him who has made himself known by his name . . it is the fault , sign , or symptome , yea , and cause of the most gross atheism in the heart , and enmity against god ; for it is his enemie's property to take his name in vain , psal. . . it cannot be in the heighth , but where atheism is , and the awe of god is not ; and where there is much of it , there is proportionably much atheism ; it speaketh forth plainly , that there is no right knowledge or faith of his greatness , holiness , power , justice , &c. which would make men fear him , and stand in awe of him ; hence ordinarily those who are gross in this , are otherways gross in many other things ; for it fitteth and disposeth for atheism , and it inureth and habituateth a man to contemn and despise god , whereas , on the contrary , if a man make conscience of any thing , it will be of this . . it is that which dishonoureth god most amongst others , and giveth them occasion to blaspheam , as david's sin did , and as those false prophets and seducers with their followers are said to do , pet. . v. , . and where this prevaileth , all religion is accounted , among such , but as a fancy and nothing , and therefore he will punish it severely . . it is often and most ordinarily the guilt of such as acknowledge god in profession , but in works deny him , and do not worship him as god : it is against light and convictions , yea , and professions of an interest in god ; therefore , there is an emphasis here , the name of the lord thy god. . it is not so of infirmity , as other sins which pleasure , or profit may push men on to ; there is ordinarily here none of these , but either simple atheisme ; or prophane custom that maketh it so much the worse , that it is customary . the second reason why the lord thus threatneth and punisheth that sin , is that he may thereby vindicate his own holiness , and imprint the awe and terribleness of this great and dreadful name the lord our god , upon the hearts of all , it being one of the greatest benefits bestowed ; or which can be bestowed upon men , to wit , the manifestation of the name of god , when it cometh to be abused ( being the abuse of the best thing , and so the greatest abuse ) it is the more severely avenged , and thus one way or other the lord will have his holiness and greatness known amongst all his creatures ; and therefore , whosoever shall think little of his blessed and holy name here , and thereupon upon baffle and prophane it , god shall make them think more of it hereafter , when he riseth up to take vengeance . . he so threatneth and punisheth it , because men take a liberty and latitude in it , in formal praying , rash swearing , jestings , writings , tenents , disputes , plays , by lots , &c. and therefore he putteth the greater stamp of his indignation on it , either to restrain them from that liberty , or to make them smart for it ; and men also but very seldom severely punish it , therefore he himself will. if any should ask the cause , why men do ordinarily take so little notice of this command , and so generally sin against it ? i-confess it may be at the first wondered at , considering that it has such peremptory threatnings , and is very often followed , even here in this world , and in the sight of men , with shame and visible judgments ; and that there is ordinarily no profit , nor credit , nor any such satisfaction to carnal lusts or pleasures to tempt and push on to it , as are to other sins ; and that yet , notwithstanding all this , men should so frequently sin this way , must be also as wonderful as it is abominable . but we may conceive it to proceed from these causes . . much atheism , and the little heart-esteem that there is of god , and of his majesty ; the little faith that there is of his dreadful justice , and severe and peremptory execution of his threatnings ; little of these within , maketh men careless to be watchful , and what wonder if this break forth , when in his heart the man sayeth , there is no god ; then this followeth , as is clear , isa. . in sennacherib , who when once he saith , who is the lord , then he treadeth on his name . . there is a natural pride and stout-heartedness in men against god , flowing from the former , whereby they set their mouth against god , and think it is a piece of bravery not to stand in awe of him ; and ( as goliah did ) to defie the living god , and to contemn and trample upon all religion and holiness which appears sooner and more clearly in nothing , than in stout words against the lord , mal. . . and in prophaning of his name ; hence it is to be observed , that where this sin raigneth , there is either a height of desperate security and stupid senselesness , or a devillish gallantry in contemning god and all religion , all prayer , and other spiritual exercises as not becoming pretty men , or men of spirits ; as if , forsooth , topping with god , and bidding a defiance to the almighty , were true knowledge , and the grand proof of a brave and gallant spirit , and of a pretty man : o! what a dreadful length is this that men are come ? to say in effect , who is the lord , that i should reverence his name ? . the devil knowing well both these , taketh occasion to stir men up to it , and what by offering occasions of irritation to vent their passion , and what by habituating them to it from custome , and the example of others , whereby keeping them off some other sins which others may be guilty of , he is in god's righteous judgment permitted to harden them in this . . there may be also something in the nature of this sin , because it doth not ordinarily wrong others externally , or because it may be in a truth , or in profession of duty , or in worship ; or because it may be fallen into inadvertantly without fore-thought or deliberation ; therefore the devil hath the greater advantage to drive men on to it , if not by swearing falsly , yet prophanely and rashly ; if not by god , yet by some creature ; or if not so , yet by formal and fruitless discharging of duties , or by some other way ; and because ordinarily there is no such evil that sticketh thereby to others , as to make them resent it , nor no ill meant to themselves , as they in their proud self-love , do conceit ; therefore they are the less affraid of it before , and the less challenged for it afterward . let us make some use of all this in a few words . . then , see , and gravely consider what sin this is , what wrath it deserveth , how far , and how wide in its guilt it extendeth it self , and what severe reckoning will be for it ? o then ! what is your hazard , and what will be your sentence when this judgment shall be set , & when the judge cometh to pronounce it ? tell me who of you will be able to purge your selves of this guilt ? this sentence may , and will one day make many of you to tremble , when the lord will say , man , thou tookest my name in vain in such a company , at such a play and sport , in such a contest , in such an oath , yea , in such a prayer , &c. here is your sentence , i will not hold you guiltless , but guilty for this cause ; this , this is the truth of god , if we believe his word , yea , whether we believe it or not . let me therefore speak two words further to all of you , old and young , godly and prophane , rich and poor , &c : o take more notice of this sin , and be more watchful against it , think more of it , and look more to every way it may be fallen into ; and by all mens study to prevent it , fear to name the great and dreadful name of our lord the god irreverently ; tremble when ye hear it named ; and when ye read , hear , pray , or do any duty , as ye would eschew this curse and threatning , and be found guiltless in the day of the lord , eschew this sin of taking his name in vain . for helps to this , let me commend unto you , . a serious endeavour to walk under the impression of god's greatness , and to have your heart filled with his awe ; if his fear be in the heart , there will be ●●pressions of reverence to his name in the mouth . . believe , and be perswaded of the reality of this truth concerning the terribleness of the reckoning for this sin , and the fearful judgment that will certainly follow it . . use and mention his name reverently in prayer , hearing , conference , &c. for , habituating our selves to formality in such duties , maketh way ordinarily for more gross violations of this command ; and study to be more affected even when narratively ye are telling somthing wherein his name is mentioned , than otherwise . . tremble at this sin , and sutably resent it ; when ye hear it in others , be affected with it , and labour to make them so , that ye may thus train your selves to an abominating of that evil . . let it never pass in your selves , especially , without some special grave animadversion : look back on all your life , and see if ye can remember when and where ye were gro ●●y guilty ; reflect on your worship , and observe omissions and defects , at left in respect of what ye might have been at , and learn to loath your selves for these , and to be in bitterness for them ; especially if the escapes have been more late and recent , let them not sleep with you , lest ye be hardned , and the sentence stand in force unrepealed against you ; what ? will ye sleep and this word stand in the bible on record as a registred decree against you ? . seek for much of the spirit , for none can call jesus , lord , but by the holy ghost , cor. . . . frequently and seriously put up that petition to the lord , hallowed be thy name , matth. . . the other word of use is for what is past ; i am sure , if we could speak of it , and hear it rightly , there is here that which might make us all to tremble , and evidence convincingly to us our hazard , and the necessity of repentance and flying to christ : tell me , hearers , believe ye this truth , that there is such hazard from this guilt ? tell me ( if ye remember what we spoke in the opening of it ) is there any of you that lyeth not under the stroak of it ? if so , what will ye do ? flye ye must to christ , or lye still ; and can there be any secure lying still for but one hour , under god's curse drawn out ? o ye atheists , that never trembled at the name of the lord , and that can take a mouthful of it in your common discourse , and ye who make it your by-word , and mock , or jest ; ye , whom no oaths can bind ; and all ye hypocrits , who turn the pretended honouring of the name of the lord , and the sanctifying of him in his ordinances into a real prophaning of it ; let me give you these two charges under certification of a third , . i charge you to repent of this sin , & to flye to christ for obtaining pardon ; haste , haste , haste , the curse is at the door , when the sentence is past already ; o sleep not , till this be removed . . i charge you to abstain from it in your several relations , all ye parents , masters , magistrates , church-officers , school-masters and teachers , i charge you to endeavour to prevent this sin in your selves and others : it is sad that the children of many are brought up in it , the most part live in it , our streets are more full of it than the streets of heathens ; advert to this charge , every soul : or . i charge you to appear before this great and dreadful god , who will not accompt any such guiltless , and to answer to him for it . the fourth commandment . exod. . v. , , , . remember the sabbath-day , to keep it holy : six days shalt thou labour , and do all thy work , but the seventh day is the sabbath of the lord thy god ; in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattel , nor thy stranger that is within thy gates ; for in six days the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day ; wherefore the lord blessed the sabbath and hallowed it . the lord in his infinite wisdom and goodness , hath so far consulted mans infirmity , as to sum up his duty in these ten commands , called ten words , that thereby his darkness and dulness by sin , might be helped by an easie abbreviation : the first command therefore containeth mans duty to god in immediate worship , requiring that the only true god should be worship'd : the d . stinteth and limiteth men to that worship alone which he perseribeth : the d. commandeth reverencing of him in all his ordinances , and a reverent manner of going about them . this fourth pointeth out the time which most solemnly the lord will have set a-part for his worship , that so he , who is both lord of us , and of our time , may shew what share he has reserved as a tribute due to himself , who hath liberally vouchsafed on us the rest ; which time is not to be understood exclusively , as if he would have only that spent in worship ( there being no exclusive determination of exercise of worship , or duration of them in scripture , that is to say , that they shall be so long and so often , and no longer , nor oftner ) but that he will precisely have this time as an acknowledgment from us , even as when he gave adam the use of all the trees in the garden , he reserved one ; so when he giveth six days to us , he keepeth a seventh for himself . this command is placed in a manner betwixt the two tables , because it is a transition as it were from the one to the other , and containeth in it duties of immediate service to god , and of charity towards men , and so in some sort serveth to reconcile ( if we may speak so ) the two tables , and to knit them together , that so their harmony may be the more clearly seen : it is also more largely and fully set down for plurality and variety of expressions and words than any other in either of the tables ; yet hath it notwithstanding , been in all times in a special manner assaulted and set upon , and endeavours used to overturn it : satan ayming somtimes to darken the meaning of it , somtimes to loose from the strict tye of observing it , and that not only by old sabbatarians , anti-sabbatarians , and corrupt school-men , but even by those whom god hath made orthodox in the main ; and especially by a generation in these days , who having a hatred at all ordinances , and at all the commands of the decalogue , yet do especially vent it against this command ; because in it is contained a main foundation of godliness . as it is wonderfully great presumption for men to assault and set upon god's authority , even where he hath strengthned himself ( as it were ) most , by more full explication , and more large and particular pressing of duty , and forbidding of the contrary sin , as he hath done in this command , more than in any of all the rest ; so it will be necessary before we can speak to the practical part of piety comprehended in it , concerning the sanctification of the christian sabbath , or lord's day , either in the negative or positive part of it , to speak doctrinally ( for clearing of the precept ) to these three . . whether this command be moral , and do oblige us in its letter as other commands do . . what is the particular morality of it , and the literal meaning of the words . . how our lord's day standeth in reference to this command ? and whether thereby the same sanctification be required as to it , though its institution arise from another ground , than is required to the seventh-day-sabbath ? somewhat of all these must needs be spoken unto , and we begin to speak first of its morality before we speak of its meaning , because all dependeth on this , both in respect of exposition and practise ; for if it be not moral and perpetually binding , it 's not necessary either to explicate it , or to study and press the practise of it ; but if it be found to be moral , then no doubt it concerneth us , and requireth the same moral sanctification of a day now as it did before . our assertion then in reference to this is , that , the duty of setting a-part and sanctifying of a portion of time , as it is limitted in the fourth command , for god's service as it recurreth , is moral , and the obligation thereunto perpetual , even as in the duties of the other commands ; the obligation to this , being no more dissolved than to those , though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them ; my meaning in a word , is , that a day or one of seven is as necessary to be kept holy unto god now , ( upon supposition of his determining the particular day ) as it is necessary to hold and keep up the worship prescribed by god ; neither without sin can another day be put in the room of it , more than other worship can be substituted in the place of divinely prescribed worship ; for the time is set and fixt by the fourth command ( pointing at a solemne and chief time ) as the worship it self is by the second . for clearing of this , consider , . that we mean not here moral-natural , as if without any positive law such a thing had been binding ; no , but moral-positive , that is laid on by a command which is standing unrepealed , and so bindeth by vertue of , the authority of the law-giver , as several other commands and precepts do ; as namely , those concerning sacraments , belonging to the second command , and those concerning one wife , and forbidden desires of marriage belonging to the seventh ; which being so often broken by many saints , and dispensed with in some cases , cannot be thought to be morally-natural since the lord dispenseth not so in these , nor can it be thought in reason , that his servants would have been ignorant of such a natural thing : it is then moral-positive that we mean , to wit , that which is binding by a positive law. . consider in this question , that there is a great difference betwixt these two , to say the seventh-day-sabbath which the jews kept , is moral , and to say the fourth command is moral ; the one may be , and is abolished , because another is brought in its roome : the other , to wit , the command may stand , and doth stand , because it tyeth morally to a seventh day , but suc ● a seventh day as the lord should successively discover to be chosen by him ; and though the seventh be changed , yet one of seven is still reserved . . there is need to distinguish betwixt the moral substance of a command , and some ceremonial appendices belonging to it : so the fourth command might then possibly have had something ceremonial in that seventh day , or in the manner used of sanctifying that seventh day which now is gone as double sacrifices , &c. or in its reasons whereby it is pressed ; ( as there is somthing peculiar to that people in the preface , to all the commands ) as there was in the sacraments of the old law belonging to the second command ; yet both a sabbath day and sacraments may be , and are very necessary and moral in the church ; it is not then every thing hinging on this command , as proper to that administration , and so but accidental to the sanctifying of a sabbath , that we plead for ; but this is it we plead for , that the command is , as to its main scope , matter , and substance , moral-positive , and that it standeth as still binding and obliging unto us , and cannot without sin be neglected or omitted ; it might be enough here to say , that if this command were never repealed in the substance of it , nor did ever exspire by any other thing succeeding in its place , then it must needs be still binding ; for certainly , it was once , as obligatory-proclaimed by the law-giver himself , and was never since in its substance repealed , nor is it exspired or found hurtful in its nature , but is as necessary now as then ; it is true , the seventh day sabbath is repealed by instituting and substituting the first day sabbath , or lord's day , in its place ; but that doth rather qualifie the command than repeal it ; for . it saith that a day is moral and necessary . it saith a day of seven is moral and necessary , which is all we say ; and why necessary ? as agreeable to this command no doubt ; whence we may argue , if the substance of this command be kept even when the particular day is changed , then is the command moral ( which this very change confirmeth ) but the former is true , as is clear in experience ; therefore it followeth that the law stands unrepealed ; for it 's palpable that the day , as to its number or frequency , and duration , with the manner of sanctifying of it , belongs to the substance of the commandement , but what day as to its order , first , second , or seventh doth not , because the first cometh in immediately upon religion , god's honour , and the good of souls , which the other doth not : this argument will stand good against all who acknowledge this law to have been once given by god till they can evidence a repeal . to speak somewhat more particularly to this , the way we shall make out the morality of it , is by considering , . how the scripture speaketh of it in general . . how it speaketh of the decalogue . . how it speaketh of this command in particular . . by adducing some scriptural arguments for it : as for the . to wit , the scriptures speaking of it in general , we say , if the scripture speak as frequently in clearing the fourth command , or the sabbath ( which is the morality of it ) and press it as seriously , and that in reference to all times of the church , as it doth any other moral duty ; then for substance this command is moral and perpetually binding , ( for that seemeth to be the character whereby most safely to conclude concerning a command , to consider how the scripture speaketh of it , ) but the scripture doth as often mention , and is as much , and as serious in pressing of that command , and that in reference to all states of the church as of any other , ergo , &c. we shall make out this , by shewing . its frequency in mentioning of it . . it s seriousness in pressing it . . it s asserting of it as belonging to all times and states of the church . . look through all the scriptures , and ye will find the sanctifying of a sabbath mentioned ; as first , gen. . beginneth ● with the very first seventh after the creation ; then it is spoken of exod. . before the law was given ; then ezod . . it is contained expresly in the law , and that by a particular and special command in the first table thereof , and is often after repeated , exod. . and levit. . v. . where it is set down as the first feast before all the extraordinary ones ; which preference can be for no other reason , but because of its perpetuity ; yea , it is made a rule or pattern , by which the extraordinary sabbaths , or feasts in their sanctification are to be regulate ; again it is repeated , deut. . with the rest of the commands , and in the historical part of scripture , as nehemiah . . it is also mentioned in the psalms , the . psal. being peculiarly intituled a psalm or song for the sabbath day : the prophets again do not forget it , see isa. . . jer. . and ezek . . in the new-testament the sanctifying of a day or sabbath is mentioned in the evangelists , math. . . luk. . . act. . , , . & . . in the epistles , as cor. . and in the revel . chap. . v. . as if all had purposely concurred for making out the concernment and perpetuity of this duty . . consider how weightily seriously and pressingly the scripture speaketh of it ; first it is spoken of , gen. . as backed with a reason , . through the law the sanctification of it in particular is described . . it is spoken of as a mercy and singular priviledge that god gave to his people , exod. . . neh. . . & ezek. . . . many promises containing many blessings are made to the conscientious and right keepers of it , isa. . . . the breach of it is severely threatned and plagued , numb . . neh. . jer. . & ezek. . . many examples of the godly ; their care in keeping it are set down , see nehem. . luk. . . act. . . & revel . . . the duties of it are particularly set down , as hearing , praying , reading , delighting in god , works of mercy , &c. . it is in the old testament , claimed by god as his own day , not ours . my holy day , isa. . . and nehem. . . it is acknowledged knowledged by the people to be his whole ; they say thine holy sabbath , which property is asserted of that holy day , as being gods ; besides other dayes , rev. . . and this is asserted also in this same command , where it is called , the sabbath of the lord , in opposition to , or contradistinction from the other six dayes : all which seemeth to speak out something more than temporary in this duty of setting a seventh day apart for god ( for we speak not yet of the particular day ) . . look to it in all times and states of the church , and ye will find it remarkably characterized with a special observation , as . in innocency it 's instituted & set apart from others , and blessed : and heb. . it is called the rest from the beginning of the world. . before the law was given , the sanctification of it was intimated as necess ●ry . . in the giving of the law it is remembred , and a command given to us for remembring it . . after the law , it is urged by the prophets isaiah and jeremiah , and kept by the godly , psal. . . in the time , or after the time of the captivity the breach of it is reproved , ezek. . and its observation restored by godly nehemiah . hitherto there is no difficulty , the pinch will lye in this , if the scriptures speak of it as belonging to the days of the gospel , in which ( for making of it out ) . we have these hints , acts . . cor. . . where christians going about the moral duties of the sabbath , is especially observed to be upon one day peculiarly . . that title of the direct appropriating of a day to the lord , rev. . . which places will fall in to be considered particularly when we come to the last question ; besides these we may produce three places to prove a sabbath as belonging to the new testament ; though not the very day used or observed for the sabbath in the old ; and this will be enough to make out the assertion , two of them are prophesies , the third of them is in the gospel . the first prophesie is in the . chap. of esaiah v. . the second is in ezekiel's description of the new temple , chap. . , , , &c. where . it is clear that these places relate to the dayes of the gospel , as none can deny but they do so eminently . . it is clear that though they prophesie of the services of the gospel under the names of sacrifices , &c. proper to the old-testament-administration , and of the sanctified and set-apart time of the gospel , under the name of sabbath which then was determined , and whereto men were then bound by the fourth command as they were to sacrifices by the second : yet these prophesies infer not by vertue of the fourth command the very same day to be under the gospel , which was under the law , more than the same services by vertue of the second ; which none will deny to be in force , notwithstanding of the change of services : and there is as little reason to deny the fourth to be still in force as to its substance , notwithstanding of the change of the particular day . yet thirdly it is clear that from the mentioning of these services this will follow , that there should be set and fixed ordinances , and a way of worship in the new-testament , as well as in the old , and that there should be a solemn chief set-time for the sabbath which men ought to sanctifie , and that they should no more admit any other times , nor so set apart into a parity with it , than they were to admit any service or worship not allowed by god , or that was contrary to the second command : for if any thing be clear in them , this is clear , that they speak first of services , then of solemn times and sabbaths , and of the one after the other , which must certainly infer , that both external services , and a solemn chief time for them , do belong to the new-testament ; hence it is that many divines ( from that prophesie of ezekiel ) do draw conclusions for fundry things out of those places , as . concerning the necessity and continuance of a standing ministry , and though ministers now be neither priests nor levites , yet ( ● say they , ) it followeth clearly , that there will be a mini ●try , because such are spoken of there . . concerning the necessity of , and a warrant for church discipline , and separating not only doctrinally , but disciplinarily the precious from the vile , and debarring of those who are morally unclean from the ordinances : because these things ( say they ) are typified in the substance by the porters being set to keep the doors , and by the charge given to the priests . . anent the continuance of a church , and of the ordinances of word , sacraments , &c. and the congregating of christians to attend these , though there shall be no material or typical temple , because of the moral things there being expressed and prophesied of , under the names of the old-levitical-services ; yet could not a warrant be inferr'd from them for these , ( and that jure divino ) if the things were not morally to bind , which were so signified . hence i argue , if the sanctifying of a sabbath as a piece of worship to god be prophesied of to belong to the new-testament , then are we bound to the sanctification of a sabbath as a necessary duty ; but the continuance of sanctifying a sabbath unto god , is specially prophesied of , and foretold as a piece of worship under the new-testament , ergo , &c. the third place is matth. . v. . pray that your flight be not in the winter , neither on the sabbath-day , where the lord insinuateth , that as travelling is troublesome to the body in winter ; so would it be to the minds of the godly ( for he is now speaking to his disciples alone ) to travel on that day , specially and solemnly set apart for god's worship ; now if there were no sabbath to continue after christs ascension , or if it were not to be sanctified , there would be no occasion of this grief and trouble , that they behoved to travel on the sabbath , and durst not tarry till that day were by-past , and so no cause to put up this prayer ; which yet by our lords exhortation seemeth to infer that the sabbath was to be as certain in its time as the winter : and doubtless this cannot be meaned of the jewish-sabbath . for ● that was to be abolished shortly . . travelling on the jewish-sabbath was to be no cause of grief unto them , if indeed all dayes were alike ; neither would it be scrupled in such a case by the apostles to whom he now speaketh . . besides , if no sabbath were to be , it had been better and clearer to say , stand not , and griev not to travel any day : but his words imply the just contrary , that there was to be a solemn sabbath . . he mentioneth the sabbath-day only , and not the other festivals of the jews which were to be kept holy also , and by this he distinguisheth the ordinary sabbath from those other dayes , and opposeth it to many , as being now the only holy day on which they should eschew , if possible , to travel ; and would therefore pray to have it prevented : for in the new-testament the sabbath spoken of as the solemn time for worship is ever meaned of the weekly sabbath , and other holy dayes are called the first or last day of the feast , and therefore if the lords meaning were that they should pray , that their flight might not be on any of the jewish holy dayes , to mention the weekly sabbath only , would not be sufficient for that end . to say that it was for fear of scandal , that they should pray not to be put to flye , will not remove the former reasons ; besides at that time the apostles and other christians had given up with the jews and stood not on scandal in such things in reference to them , on whom , as the apostle faith , thes. . . wrath had come to the uttermost , and who were not infirm but malicious , and so in respect of offence to be dealt with as the lord did with the pharisees ; and therefore , all things being considered , it appeareth from our lords words , that a sabbath among christians was to be sanctified . years , or there-about , after his death , which proveth that the scripture mentioneth a sabbath to be sanctified under the new-testament . we come unto the second way of making out the morality of this command , to wit , by shewing how the scripture speaketh of the whole decalogue , and thus we reason . . if all the commandments of the decalogue be moral , then must this be so also ; for it is one of them ; and if it were not moral and binding , there would not now be ten words ( as they are called by the lord , deut. . . ) but nine only , which at first blush , will and cannot but seem strange and absurd to those who have from gods word drunk-in that number : but all these are moral and binding , as is granted by all , ( except the papists who deny the second , and therefore score it out of their catechisms ) and that they must be all alike moral and binding , may be made out , these two wayes . . all of them in the old-testament had alike authority , priviledges , and prerogatives , which neither the judicial nor ceremonial law had , as . to be distinctly pronounced by god himself , without adding more , deut . . . to be written by his own finger in tables of stone , exod. . . . to be laid up and kept in the ark , exod. . ● . and if these and other prerogatives did put a difference , and shew a difference to be put betwixt the other nine commands , and all judicial or ceremonial laws , why not betwixt them , and this also ? . in the new-testament they are all alike confirmed ; when the law in general is spoken of , none of them is excepted , and therefore this command is necessarily included . for which we should look first to that place , matth. . . where our lord in a special manner intendeth to vindicate the moral law , and to press holiness in moral duties upon his hearers , even in another sort than the pharisies did : think no ● ( saith he ) that i am come to destroy the law and the prophets , i am not come to destroy , but to fulfill ; verily he that breaketh one of the least of these commands , and teacheth men so , shall be called least in the kingdom of god , &c where , by law , must necessarily be understood the moral law , for he was thought to be a transgressor of that , and especially of this command in it ( for that sermon in mathew cometh in , in order after his being challenged for breach of sabbath , joh. . . &c. ) and his scope is to wipe off that imputation , and how ? by shewing that he still presseth the moral law , even beyond what the pharisies did . . it was the moral law especially , which the pharisie s corrupted , and whereof he undertaketh the vindication , and it is holiness in obedience to that which he presseth as necessary beyond what the scribes and pharisies did ; and indeed it was in that law they failed mainly , and not in the ceremonial law . . the offence and mistake that christ is to praeoccupie and rectifie amongst his hearers , requireth this : for many of them sancied that by the messiah there should be a relaxation from the duties of holiness called for in the moral law ; and therefore , saith he , think not so ; now a relaxation from some other laws might have been thought of warrantably . . it is such a law whereof to teach the abrogation at any time is sinful and pernicious , therefore it is certainly the moral law . secondly , we reason thus , when he speaketh of the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by way of eminency ( meaning no doubt the decalogue ) he speaketh alike of all its commandements , even of the least of them and so of this . . also that he came not to destroy it , which yet the lord never did of ceremoni ●ls , but rather foretold the abolition of them , as he did of the seeking and worshiping of god in the temple at jerusalem , &c. yea when he cleareth the doctrine of the sabbath from the pharisies corrupting traditions , he doth never weaken its former obligation , nor insinuate its weakness , but sheweth the true meaning thereof , which from the beginning made it not only consistent with the works of piety and mercy , but exceedingly helpful to both . a second place , confirming the whole decalogue ( or rather asserting it's authority , ) is in the epistle of james , jam. . . he that offendeth in one , is guilty of , all : why ! because he is the same god , and law-giver ( and no servant nor angel ) who spake them all , one as well as another of them : and it being clear there , that he speaketh of the decalogue , called the royal law ; ( there being no law instanced in ; nor any other , that can be of a like authority , in these laws instanced , but only it ; nor that could be pleaded for , by james , on such grounds , on such a time , ) and it being also clear , that he giveth to all those laws , which the lord spake at that time , alike authority ; ( other-wise , his reasoning would not be good , if any one law or command , could be instanced to him , of the ten , which the lord spake , and was abrogated , and not binding ) it necessarily followeth , that this th . command , being one of the ten , must be of equal authority with t he rest . it may be noted also , that james here doth not , ( as neither doth our lord , nor any of his apostles , when they cite the law ) give new authority to the laws he citeth ; but supposeth them to have it already ; and maketh use of them , as confirmations of the thing he pressed ; which could not be , if their authority depended on , or flowed from , the present citation of them thirdly , we reason further thus ; either there is some moral duty , contained in this command , and laid on by it ; which is not in any of the former ; or there is but some ceremonial thing in it , reducable to one of them : for , the perfection of this law requireth , that all things needful to the worship of god , should be summed in it and the scope thereof , which is , briefly to compend all requireth there should be nothing in it , that 's needless , superfluous , or that might have been left out . now if the matter be moral ; not contained in any former command , then is the command it self moral ; seeing a moral substance , and matter denominateth the command so : yea , it must be moral , other-wise some-thing morally necessary to gods service , ( such as the determination of its chief time ) should be omitted . it may be assumed , yet further : it must be moral , ( be it what it will ) to eschew a tautology in this short compend of duties ; and that , of moral duties too . again , if it be not moral , but contain some ceremonial thing reducible to one of the three former commands : then . it might have been put amongst other ceremonials . . other ceremonials might have been put in with it : or , . a reason given , why all are not reducible to some moral command . . if the matter of this be reducible to another command . then can it not be accounted a distinct command ; neither ought it here to have been given as such , but sub-joyned to some other ; as the servants and beasts resting , is sub-joyned to this . . it would be shewn to what command it 's reducible as to the substance of it , if it be ceremonial : . a reason would be given , why amongst ten , one , and only one , is set down , so far different from all the rest . and if all these absurdities , follow the denyal of it's substance to be moral ; then , for eschewing of them , we must conclude it to be moral : and so the fourth command is moral . fourthly , we reason thus ; if it be not moral , it must either be judicial , or ceremonial , for the matter and substance of it ; but it is not judicial : that is , it belongeth not to external policy , and civil society , principally and especially , in that one nation , because no such duties are comprehended , at least primarily , in any command of the first table ; but in the second , which teacheth duties to others , as this first , doth ●o god : neither is it ceremonial ; for , all ceremonies , that are typical , have their rise since the fall , and relate some way to christ to-come . but this of sanctifying one day of seven , had it's rise in the state of innocency , and was enjoyned to adam in paradise , before he fell , and therefore cannot be called ceremonial properly , more than the command of a man's leaving father and mother , and cleaving to his wife , so that they too should be one flesh , which the apostle ephes. . maketh use of . besides , if it were ceremonial in the substance , then were it typical and significant of some-thing to-come , which is hard to shew : then also had it not been lawful to have retained it ; for ceremonials now in their use are not only dead , but deadly : but this morality , in substance the same with the command which we plead for , was retained by the apostles , and primitive church ; ( to say no more ) there-fore it is not ceremonial : and so this law must needs be moral . to say , that the command is partly moral , partly ceremonial ; if we respect it's substance , will not hold : for , . there is no such other law. . that were to make confusion , betwixt ceremonials , and morals ; which it seemeth , the lord himself hath aimed and resolved to keep clearly distinct . . what ever be ceremonial ; that which was allowed , and injoyned to adam in paradise ; and wherein we may agree with him , under the gospel , cannot be ceremonial : for , neither of these states are capable , of proper ceremonies ; but both agree on a seventh day . therefore , it is not ceremonial . the third way , we make out the morality of this command , is , by particular considering of it self ; and here we argue thus . if it be not only put into the decalogue , with the other moral commands ; but more singularly explicated , and pressed even in it than they ; then it is certainly moral ; that is , perpetually obligatory with the rest . but so it is put and set down in the decalogue ; and pressed even more than the rest of the commands , as on other accounts , so possibly in this ; because it 's ground is positive , and men need the more words about it : just as in the second command ; ergo , &c. now , that it is thus put , and pressed ; apeareth these several wayes . . it shareth of all common priviledges , with the rest of the command , set down in the decalogue , that were all spoken , yea , written by the lord immediatly , and l ●id up in the ark. . it is proposed , and set down in it's form , both positively ; remember the sabbath , to keep it holy , ( and negatively ) in it thou shalt do no manner of work , &c. where-as all the other commands , are but one of these wayes set down . . it hath the particularity in it , that all the rest have ; to wit , to be in the singular number ; thou shalt , &c. to shew , that it speaketh to every one in particular : yea though all the commands , concern all ranks , yet only here , are son , daughter , man-servant , maid servant , and stranger , expresly mentioned , as comprehended in it . . there is a special equity , holden out here in the proportioning of this time : there are six dayes given us , to labour on ; and therefore it is all the reason in the world , that the lord have the seventh : and if this concession of god's , of six dayes to work on , be moral ( for all the time is god's ; and we cannot , for our use , take any part of it , but by his grant ; and there is no other grant : but this dividing and proportioning of time , betwixt him and us ; in which division too , he hath given us by far , the large ●t share ; to wit , six parts of seven : ) then must the setting a part of a seventh day , be moral also : and so the command it self , wherein both are comprehended , viz. the sixt given to us , and the seventh reserved for him ; they must needs stand and fall together : for they mutually put each other ; thou shalt labour six dayes , and rest on the seventh ; thou shalt rest on the sabbath day , and labour six . . this day is claimed by the lord , as a thing wherein he hath a special propriety : it 's the lords day ; ●or though he did give six , yet he reserved a seventh . and can , or dare , any say , that he discharged that , or dispensed it away from himself , to any other ? if not , it must be his still ; and cannot without sacriledge , be other wayes applyed . obedience to this command , is pressed by an exceeding weighty reason , drawen from god's own example ; which maketh it clearly relative , to it 's first institution , gen. . where it is said , that he rested after six dayes work , the seventh day ; viz. the whole seventh day , and so should we ▪ which is the more effectual , for proving the morality of this command : because . it 's a reason that took place , even in innocency , and so respecteth no type or ceremony . . it is universal , belonging to all men , who are god's creatures : and therefore , since the reason is perpetual , so must the command be like-wise . . this command alone , and beside all others , is expresly pressed in the observation of it , not only on masters and rulers for themseves , but as taking burden on them , for all under them , and within their families to endeavour the sanctifying of the lord's day with them , and by them as well as by themselves ; whereby the extent of this command is clearly and earnestly holden forth in more express terms , than in any other of all the commands ; though this be implyed in them also . . the observation of it is pressed and encouraged unto , by a special blessing which he hath annexed to the time set a-part by himself ; he blessed it , that is , he made and still maketh it useful and refreshing as a special blessing to his people who keep his ordinances , seeking him therein ; this day has a double portion and increase , beside any other day , for his peoples repose , edification , comfort , finding of his presence , &c. and to say now that this solemn-time were not moral , were to ●ob the church of a great blessing ; seeing this day , set a part by god for his service , hath the blessing , beyond any other day commanded , on it ; and in the experience of his people often hath it been found to be so . . it is specially and singularly ushered in with a m ●mento , or remember , which is not expressed in any other command ; and , shall we think , that where god saith remember , there is nothing to be taken notice of ; or , shall we think , that it saith not remember now as well as then ; and if so , who can warrantably forget that which he biddeth remember ? which is , not to keep the seventh day , but the sabbath holy unto the lord : and may not all these characters , putt together in one command ( so many not being to be found in all the other commands if put together ) ; may not all these , i say , convince us that it is the lord's purpose to have this command standing obligatory in its substance to the end of the world ? which is so pressed , that if there be little help from nature's light , to determine the day , or to press its observation , it may be strongly born-in , by the more clear and weighty reasons . and so we come to the fourth way proposed for making out the morality of this command , which is by adducing some arguments drawn from scripture . the first whereof is , if the law bind under the new-testament , not only in respect of its matter , as its natural ; nor only as it is repeated in the new-testament , but also by vertue of the authority enacting it : then this law of the fourth command though not explicitly determined by nature , and though it were not mentioned particularly in the new-testament , must be binding also , for it hath that same authority : but the first is true , and is acknowledged generally by divines ( excepting a few ) and is clear by christ and his apostles their citing of it , as supposing it to be binding : therefore the last must be true also . . arg. if this command be founded on moral grounds , then it self must be moral : but the grounds on which it is founded are moral : ergo , &c. . it is moral that god should have a solemn and chief set-time . . that he himself , and none other should determine that time , seeing no other could do it and bless it . . these reasons-in the command it self dividing time , into six parts of it to us , and a seventh part to god ; and god's resting after six days working ; with his making only seven days in the week , and employing six of them to work , &c. these reasons , i say , are all moral and bin ●ing now as before . . arg. if all moral duties be contained in the ten commands , then this command must needs be moral : but the first is true : ergo , &c. this command containeth a moral duty , which is in none of the preceding commands ; to wit , the stinting and determining of the solemn and chief time to be set a part for god's worship , to be one day of s ●ven . it is true , time is commanded to be allowed to god's worship in those other command ● wherein the duties of worship themselves are commanded ; for , worship cannot be performed more than any other duty , without some time ; but that the chief time should be so much , and so often , is only determined in this command ; from which it appeareth , . that an indefinit time of worship , or for it , is not the morality of this command , because this followeth necessarily , as being supposed needful for the performance of every positive duty contained in the other commands ; its morality , therefore , must be , the determining of ●hat definit time . . we may hence see a reason why there is no new command for this in the new-testament ; because this standeth in the law ; neither are , thou shalt not swear , kill , &c. mentioned as new commands more than this ; so ●hat , had they not been mentioned in the new-testament ( as some are not ) yet had they still obliged : it is just so as to this ; and the reason why they are mentioned , may be supposed to be , because the main fault about them was defect and short coming , but in this it was excess , which our lord also regulateth by holding forth the right observance of it , and clearing what was wrong , and so is supposed to confirm what he repealeth not . . arg. if it be not free for men to carve out god's solemn chief time of worship at their pleasure , then is this command moral ( for that liberty is restrained , by this command and no other ) : but it is not free for them to choose what time they please , or to carve it out : this seemeth to be only questionable , which is therefore thus confirmed . if it be free to men to carve out what solemn and chief time is to be given to , and set a part for god's worship ; then , either it is free to them to choose no time at all , or it is free for them to choose a longer or a shorter than this : but neither of these can be said ; not the first as is clear ; not the second , because it will not so quadrat ● with the end ; for if the time be shorter , it incroacheth on god's due ; if it be longer , it incroacheth on god's concession of six days to work in . if it be shorter , it incroacheth on god's due ( as is said ) and our souls good ; if longer , it incroacheth on our temporal calling ; and , can any restrain man when god giveth him liberty ? again , if it be free to men so to cut and carve at pleasure , on the solemn and chief time for god's worship , it s either free for all men together to agree on a day , even one and the same ; or its free for each country , or each man , to choose what day they please ; but neither of these are either possible or practicable to edification ; therefore must the day be determined to them ; and if so , then sure by this command : and so it s still binding , and cannot in that respect be altered without sin , which was the thing to be proved . . arg. that there is a morality in a seventh day , we may argue from four famous and main witnesses . the . whereof , is the general practise of all christians ( i say nothing of heathens ) apostles , and generally all in the primitive times have ever thought that one day of seven is to be observed , and have in less or more accordingly observed it . . as the pra ●tise of all , so the judgment and opinion ( which is often more sound than m ●ns practises ) of all , doth confirm it : was there ever any churches that did not in all their catechisms and canons , take in this fourth command with the rest ? do not all writers , who comment on the decalogue , comment on this command , and urge the sanctifying of the lor ●● day from it ? . take men ● consciences for a third witness , and it will be found that for no sin , do they more frequently and more sharply challenge , then for prophaning of the lord's day : the conscience directly making use of this command , and of the m ●mento , and other reasons in it for aggravating of that sin , when yet it will say nothing for the seventh day ; but this first-day of seven it presseth most exactly , neither will any reason all ●aged against its morality quiet it ; and the more te ●der that christians be , the more will they find a pressure of conscience for obedience to this command ; and the more easily will they be convinced of , and sadly challenged for , the least breach of this command . . god's dispensations of blessings or plagues , especially in spiritual things , bear witness to this truth : doth not experience tell us , that those who make mo ●t conscience of keeping this command , are often , yea , ever the most thriving christians as to universal holiness and tenderness , and most near and intimate communion with god ? and will not the unsutable sanctification of but one sabbath , or the interruption of their wonted seriousness therein , give them a sore back-set ? and on the contrary , doth it not appear that those who are gross and untender in this , are often gross and untender in all manner of conversation , and are followed with spiritual plagues of hardness , deadness , and hypocrisie at the best , or else fall into gross outward acts of prophanity , or into errours in judgment , which are the bad and sad effects of prophaning this day , on them who pr ●judg themselves of the bl ●ssing of it ; and if the blessing of this law continue , must not the law it self be moral and perpetually binding ? the obedience whereof , hath this blessing perpetually more or less annexed to it , as the prophanation thereof hath usually plagues , at least spiritual . there are some objections that are moved against the morality of this command ; i shall speak to three of them which are most insi ●●d on . . obj. this law is not mentioned , as being renewed or confirmed , in the new-testament . answ. . it 's authority dependeth not on the mentioning of it so in the new-testament ; the law is god's word , and hath its authority as well as the new-testament . . what if some other clearly mo ●al and binding law had been omitted , or not mentioned in the new-testament , as there seemeth to be no palpable and expre ●s command again ●t images , though there be against will worship ; sure , it is enough that it is not repealed in it , so it is here , as is said . . sundry other positive laws are binding , which are not mentioned in the new-testament , such as these , for a man not to marry his sister or his aunt , &c. . it will be ●ound on the matter to be confirmed , when we shall see what warrant there is for the lord's day , which is one of seven , and yet is clearly holden forth in the new-testament : but this command , as also that relating to idolatry , are so little mentioned , because the i ●w ● , after the captivity , were not so much in the defect of obedience to these commands , but were rather disposed to a superstitious excess , which maketh christ often rectifie that abuse of the fourth command , but never to annul it . the third command also anent swearing might be said to be abrogated , because it is not so positively asserted in the new testament . . obj the apostle , rom. . , . gal. . . & col. . . seemeth to cast away difference of times , especially of sabbath-days ; which could not be , if this command were moral . answ. the apostle cannot be understood simply to cast away the observation of all days as a bondage , & so to make all times alike : for . that would contradict his own practise , and the practise of the other apostles : for it is clear that they differenced the first day of the week from other days , and one day . 〈◊〉 special is called the lord's-day , which other days of the week are not . . if all times be a-like simply , and all making difference be there reproved , then could there be no time set apart to be observed by men , to the marring of that indifferency : and if so , then hath the christian church been still in a palpable gross sin ; for if the keeping of a day by vertue of god's command , marr that indifferency , much more will the keeping of a day by mans command , and so there could never be a sabbath . . we must therefore understand these places not as casting all days and times simply , but ceremonial and jewish days , or days invented by men , because the scope of the places runneth that way , viz. against the bringing in of ceremonial worship as necessary , which while some weak ones , not yet sufficiently informed , did still practise , as rom. . the apostle would not have them hastily condemned in days , more than meats ; yet is there still a difference betwixt bread and wine in the sacrament of the supper and other meats , which this discourse of the apostle taketh not away ; so is it in days . and in these epistles to the galathians and colossians , he speaketh of days , and not ( as would seem of the weekly sabbath , which is ordinarily called a day ) as taking in all the extraordinary feasts of the jews , which is the more probable , because the c ●remonial law was pressed on them as still necessary , by false teachers : or he speaketh of mere jewish days , and so of the seventh day which they kept ; for it 's of such observation of days as was sinful , and brake them off from grace and the gospel , as other ceremonies did ; that he speaketh of : but that cannot be said of all days , or of keeping one day of seven : therefore this cannot be meaned there . . obj. the fourth command precisely commandeth the seventh day from the creation to be kept ; but that is not moral ; therefore , neither is the command so . answ. this objection goeth upon that mistake , as if the very seventh day were still commanded in it , as the main sub ●tance of it , which our next discourse on the true scope and meaning of the command will clear ; so that if a seventh day , and not that seventh day be commanded as the main substance of that command , that objection falleth . . there is a difference to be put betwixt the mandatory part of the command , and what is further added for pressing the observation of it , or for ex ●plaining its meaning : the precept strictly is , rememb ●r the sabbath day to keep it holy : it saith , remember the sabbath , or the holy rest , what-ever day it shall be on ; and so it is said in the close , that , he rested the seventh day , but that , he blessed the sabbath : drawing it still from the seventh precisely , to the sabbath : even as in the second command : this is , . commanded in special , that no image be made , then . . this in ●eneral , that all gods commandement concerning his worship , even such as were ceremonial , for the time , should be observed with , what-ever others should be given : so here this fourth commandeth expresly ▪ one of the seven ; because the recurrency of that time is bounded : and generally , what-ever seventh the lord shall be pleased to pitch on . we have said the more on this , because it doth not only clear the true scope of the command , but sheweth the necessity of the observation of that time , which the lord hath ●anctified for himself . . we should put a difference also betwixt ceremonial and mutable : all the judicial laws are mutable ; and the decalogue it self , in respect of it's curse ; and , as it was a covenant giving life , is actually changed and abolished : yet is not for that to be reputed ceremonial , and not obligatory : ( though all ceremonials be mutable , yet all mutables are not ceremonial . ) besides , this change is not in the matter . why may not therefore , the seventh day in order , ( which was observed from the creation , to the resurrection of christ , ) be chainged to the first day of the week , which is a seventh day in number still , without abolishing the morality of the fourth command ? amongst other things in this command , there is more express mention , of the whole families joyning in this duty , than is in other commands : therefore it being a concerning-duty to us ; and a special thing included in the command ; we shall speak to that point concerning family worship , ( before we speak of the second general proposed about the particular mor ●lity of this command , and the meaning of the words of it , ) that ye may see , that it is no invention of men ; when ye are called to it , and when it is pressed upon you . we shall here , . shew you , that , this command holdeth forth a family , or domestic ● worship . . we shall confirm it more largely from other scriptures , and grounds of reason . . we shall shew , wherein it consisteth in particular , and on whom it mainly lyeth to be discharged . . we shall shew the advantages , of conscientious discharging of it , and the prejudices of neglecting it , with the aggravations of that sin. that there is such a thing as family-worship , included in this command , will be clear , by considering , . what worship to ●od in general is . . what family-worship is . . what this command requireth : . by vvorship , is understood some tribute payed , by the reason ●ble creature to god , as the great and soveraign lord creator ; wh ●ther it be immediately and directly payed , and performed to him , as prayer , and praise ; or for him and at his command , and for his honour , as preaching , hearing , and receiving of sacraments ; which are vvorship , when rightly gone about . in a word , we call that vvorship , more ●tr ●ctly and properly , which is a duty of the first table ; and cometh in as commanded in it , for the honour of god , and not for our own , or others external profit ; which , though commanded in the second table , cannot be so properly called vvorship , much-less immediate-worship . thus , teaching others the duties of piety , may be worship , when teaching the duties of any other ordinary calling , is not . . we call that family-vvorship , which is to be performed , by such and such relations ; or by all the constituent members of the family joyntly : and so it differeth , . from secret or solitary vvorship , which one performeth alone to , and before god. . from publick worship , which one performeth by joyning in a congregation of many families together . . from that worship performed occasionally , in mutual fellowship amongst believers or professours , of divers families : for . that may not be ordinary as this , nor so frequent . . that is free to this or that believer , as they shall choose ; or as occasions do cast them to be together . this is not at choice , but is necessary , as to the same persons . . this is performed , by vertue of domestick relations , and not of christian only . . this may have , and should have an authority domestick , in it's regulation ; for a master of a family , may authoritatively command the members of the family , to pray , keep the sabbath , &c. and may suitably correct for the neglect of those duties ; whereas that other is by christian communion , and admonition only . ye will see this family-worship clear : . by considering the jews eating of the passover : where there was , . secret worship , no question a-part . . there was publick-worship ; a holy convocation the first day , and the last : but . there was peculiarly a family-worship ; or , if the family was little , two joyned together , for eating the passover , within the house , wherein all the members of that family ; or of those two little families that were circumcised were necessarily to be present , and to be joyners : this is family-worship . . by considering psal. . compared with other scriptures , where ye have . david mentioning his private carriage , and longing for god , and walking in a perfect way . . his publick carriage as a magistrate in cutting off the wicked from the city of god , as ye have . . elsewhere his publick-worship as psal. . . and sam. . . his fellowship with all the godly , being a companion to them that feared god , psal. . v. . yet thly , and lastly : ye have a walk within his house with a perfect heart mentioned there as contradistinct from all ; which must infer some religious performances of duties , or exercise of worship in his house in reference to that station , as well as in private or in publick , yea a joynt ▪ exercise ; because it is such an exercise as he performed only at home in his house ; whereas had it been praying for them , or any thing , that other-wise he might have done a-part : he needed not goe home to them , for performing of it : yet , sam. . ver . . when the publick worship is done , he goeth home to bless his house ; which manifestly sheweth a peculiar duty performed by him , in his family , acording as he resolved in that . psalm . . it will yet further appear , that there is such a thing , and some way , what it is ; by considering zach. . from verse . to the last : where there is , first , ● publick mourning of the whole land. . of several families together : families shall mourn then . . families a-part . . their wifes a-part , and so every particular person in secret . in which place , it i ● clear , . that there is a worship of families , besides publick and secret vvorship . . that , that vvorship includeth the same duties , jointly performed by the members of the family , which persons in secret perform ; and so family-vvorship , will be a vvorshipping of god , ( beside what is in publick and secret , ) in a dome ●tick and family-relation , joyntly . thirdly , that , this command requireth such a family-worship distinct from publick and secret , and something to be performed in worshipping of go ● amongst persons so related , which is not required of others ; may thus be made out . . the thing called for in this command is certainly worship , yea immediate worship ; it being a command of the first table , and such a thing as the sanctifying of the sabbath . . this command taketh in all domestick-relations , parents , children , sons and daughters , masters and servants , men or vvomen , yea and strangers that may be for the time , or on that day , sojourning there ; these are all constituent members of a family . . the thing required of them is not simply rest from labour , for . that is commanded for the beasts ( lest men should be hindered from or interrupted in their holy rest by their waiting on them ) and none will say , we hope , that there is no more required as to children or servants , than as to the beasts . . under the negative , thou shalt do no work , is included the affirmative , thou shalt san ●tifie that day to the lord. . the same duty is required of all alike ( in some respect ) thou father , and thou son , thou master , and thou servant , and if worship be called for from the father , and master , for the sanctifying of that day , so it must be also from the child and servant . . the manner of performing this worship of sanctifying the lords day in holy duties , is required not only to be in publick , nor only in secret , but by the members of each family joyntly , and a part from other families . for . it cannot be understood to require worship only in publick together , because . there may be in some cases no access to publick worship , and yet the command of sanctifying the lords day lyeth still on , and no doubt by families . . waiting on publick worship is but one piece of sanctifying the lords day , and that but in a part of it ; therefore there must be some other thing included here . . it cannot be understood of the master of the family , his putting the members of the family separatly to seek and worship god , and of his own going about holy duties himself a-part . for . though that be worship , yet is it not worship from persons in such a relation or family-worship , more than if they were not in such a relation , or of such a family ; and though it might be said that such and such persons sanctified the sabbath , yet could it not be said that the family as such did it ; even as families or persons seeking god in secret , could not be exonered thereby , as to their being in the congregation ; nor their serving of god be so accepted as congregational-service , i ● they met not together when they might : just so it is here ; yea as it lyeth , by this command , on a congregation and a minister to sanctifie the lords day , and to come together for that end ; so doth it lye on the family and master of it . . by this command there is more required than secret o ● solitary sanctifying of the sabbath , even a peculiar sanctification of it within one family distinct from another : i say , . more than solitary worship , because the lords saying thou , without repeating son , daughter , &c. had been sufficient to have laid it on all separately for themselves ; the enumeration therefore of the whole members of a family must import some other thing , for the former is implyed in all commands , as thou shalt not kill , that is , as far as in thee lyeth , thou nor thy son , &c. there must i say , be somthing more understood by the peculiar enumeration pressed in this fourth command . i say , . even a peculiar worship , because it 's something laid on by this command which is holden within gates or doors , and neither goeth to the congregation , nor to the persons of other families , at least ordinarily , but reacheth the members of such a family who are within such a mans gates or doors ; therefore it must be a distinct family-worship mainly performed by that family together . . the thing required here is not only worship simply , but worship as from a member of such a family , therefore it is not solitary worship : for seeking of god and moral duties in secret still agree to persons in all places and families alike , but this draweth a line as it were betwixt families , and so ●ivides one family from another ; yet maketh the duty more obliging to these within such a mans gates or doors than others without doors ; therefore it must be joynt-worship : for , a-part , or as concerning secret worship , all are every where alike obliged . . if by this command something more in the worship of this day be required of a person that is a member of a family in reference to that family , than there is required of one who is not a member of such a family , or is required of that person in reference to an another family whereof he is not a member ; then it requireth a distinct family-worship , for no other thing can be understood but a joynt going about the sanctifying of that day in a stricter and nearer way of communion amongst the members of that family , than with persons and families in and to whom they are not so interested and related . . if secret and publick worship were only required in this command , then should we equally and alike sanctifie the lords day with other families and persons , not of that family whereof we are members ; for in these we joyn alike for them and with them ; but there is some peculiar thing required here which will not agree to be performed by all alike ; therefore it is family-worship that must be here required . . this command requireth of masters , ( suppose them to be ministers , or ● magistrates ) another way of sanctifying the sabbath , and worshipping of god , in and with their families , than it doth in reference to other families ; the command being so particular , to him , and to all that are within his gates or doors , and members of his family , speaketh this clearly . but except it be joynt going about of duties with them , there can be no other thing understood to be required : for , . one may exhort another . . all come in publick together . . by the masters example after the publick they all withdraw ( or should at least ) to secret exercises . . magistrates and ministers may command other families to sanctifie that day ; what is peculiar then , as to their own families , but to joyn with them in duties of worship ? . if there were not domestick-worship required on this day , then except it were in ▪ publick , members of a family could not converse together ; for they cannot converse together in doing their own works , or in speaking their own words , their fellowship therefore must be in exercises of worship , and so that must needs be required in this command . . some other thing is required by this command , of a member of a family which seeketh god , than of a person in an heathenish family ; or some other thing is required from so many persons joyned together as members in one family , than from such persons suppose them to be scattered from one another , amongst ●eathenish families ; certainly where husband , wife , children and servants are christians and professors of the same true religion , there is some other thing required of them than where only the husband , the wife , the child or the servant is so ; but if they were scattered and became parts or members of diverse families among heathens , they would be obliged to seek god a-part ; therefore no less , but much more is joynt-seeking of god required of them , when they are united together as members of one family . . this command ( when it mentioneth all within his gates or doors ) requireth some other thing of a master when at home with his family , than when he is withdrawn from them : but a master at a distance may command all in his family to worship god , and pray to god for them , and so may they all if they were scattered , worship god secretly ; therefore when they are together , there is some other thing required of them by this command , which is , no doubt , to worship god together . . the duties that are to be performed on this day will require this ; such as , instructing one another , exhorting , admonishing , comforting , strengthning one another , and talking to , or conferring with one another , of the word , d ●ut . . v. . . which cannot be denyed to be duties called for , on this day ; and yet they cannot be done but by joynt concurring together in that work , and therefore it concludeth strongly that family-worship , at least on the lords day , is commanded here ; and if families be called to worship god joyntly on the lords day by the worship competent for that day , then by proportion are they also called to worship him joyntly on other dayes by the worship suitable to them , there being the like ground for all . . and lastly , that which is required of families , is such a worship as ought to be performed by them , supposing there were no publick worship , nor yet any other family , worshipping him in the world. so joshua resolveth chap. . . i a ●d my house will serve the lord , and sanctifie his sabbath ( that being a special piece of his service ) what-ever ye will do ; but if there were no worshipping of god in all the world but in one family , then ought that worship to be joynt according to that same word of joshua's , i and my house , otherwise we behooved to say , that there might be a plurality of worshippers of god in the world , and yet without any joyning together in worship , which were in it self absurd and contrary to joshua's religious resolution . it being thus made out by this command , that there is such a worship as family-worship , and that it is commanded , we shall consider in the next place , how the scriptures do otherwayes hold it out . . then consider , that where the scriptures speak of eminently godly-men , they speak of them as making conscience of this , and take notice of their honouring of god in their families as a special part of their eminency ; so abraham , gen. . v. . joshua . . . job . in the first chapter of his book , and david psal. . are noted ; it must then be a commanded and commendable duty , which is so particularly remarked in them . . ye will find it almost in all parts of scripture , as gen. . exod. . deut. . joshua . . job . . psal. . and psal. . at the dedication of davids house , which was not , sure , without some peculiar worship and craving of gods blessing ; even as in other cases , those who had builded houses were to dedicate them , or to consecrate them , and wherefore ? because they were hoven in a manner , and as it were offered to the lord , for seeking and worshipping him in them : so , altars , numb . . . were said to be dedicated when they were set a-part for god's service , and consecrated for that use . so nehemiah . . the walls were dedicated , and the levi ●es brought out for that end ; which dedication no doubt had a religious use : & , will any think that they began with prayer or praise as david did , and left off such exercises afterward ? see also sam. . . where mention is made of davids blessing his house . esther and the maids of her house , and the rest of the jews in their several families , fasted and prayed . we see it spoken of by the prophets , as jer. . ult . and zach. ● . . and that as a prophesie of the converts carriage under the new-testament . we find it also mentioned , timothy . v. ● and . v. . and titus . . . ye will see it thus practised and pressed before the flood ; god was honoured and worshipped in families after it ( before the law ) by abraham , job and others in their families ; under it , there was the observation of it , and that by peculiar ordinances , as namely , by the passover ; yea it is mentioned , and that most expresly in the very law , as is said ; it was kept up under the captivity , and after the return renewed by z ●chariah especially ; yea it is also renued in the new-testament , whereby it appeareth to be of very special observation ; from all which , it is not a little commended to us . if we consider the many wayes whereby the scriptures press this duty , it will be found that there is hardly any duty more cleared and pressed than it . is pressed : . by command ; . by examples of godly-men held forth as paterns for imitation . . by promises made to it , and . by blessings conferred on the conscientious practisers of it , gen. . d ●ut . . v. . , , . . as evidencing sincerity , g ●n . . joshua . . . as making folks lyable to the curse and wrath of god when neglected , jer. . . . as a fruit of the spirit , and as a companion of true repentance , zach. ▪ . as a specially commending and adorning qualification of persons that have it and scandalous where it is wanting , and as declaring one unmeet for publick charge , gen. . tim. . . tit. . . hence the argument runneth strong , that duty which in scripture is commanded , by many examples commended , and by other motives pressed , the neglect whereof bringeth guilt and offence upon the persons neglecting ; is no doubt a necessary duty , but family-worship is such : therefore it is a necessary duty . . that it is commanded , what we have said from this fourth command may sufficiently make it out , yet we further add , deut. . v. , . and deut. . v. , . in which two places it is clear that observing of the law , is not only to be studied by a master of a family himself alone , but that the religious duties of frequent speaking of it , diligent teaching of it , whetting and pressing of it on his famaly , are to be performed by him ; yea it is to be written on the posts of his door , to shew that religion must be in the family , & in all that enter into it , even as carrying the word on the frontlets betwixt their eyes was to mind them of the peculiar and particular sanctification that was called for from them . . that it is commended by examples is clear in abraham's , who dealeth both with children and servants in the family , and that in things concerning the worshipping of god , as well as in things concerning his own particular affairs ; he circumcised them , and commanded , yea charged them to serve the lord , which cannot be supposed to have been done without other duties of worship . and in david's sam. . . who when he has been at publick-worship goeth home to bless his family , which was certainly to go about some religious duty with them , as he had been doing with the people in the publick ; in the one he behaved himself as king , in the other as a governour and head of his own family in particular ; and had it been only to pray for them , that might have been done elsewhere than at home ; but it denoteth the changing of publick worship ( wherein he had blessed the people as a publick man , as a prophet and godly king , and had joyned with them v. . ) into family duties , wherein he goeth to concur with them ; intimating that a holy solemnity should be partly spent in publick , and partly in family-duties , without neglect of secret duties : beside that in psal. . & psal. ● . it is clear ; and appeareth to have been also practised by all that built houses , who did dedicate them , and that not without prayer , as is manifest by davids dedication of his , psal. . as is said . job's example likewise maketh it out chap. . where there are sacrifices in his family , as well as for his family . . he sendeth to sanctifie them who were absent , that is , to put them in a readiness for joyning with him in that service with those that were at home , which he needed not to have done had they been beside or present with him : yea . when he cannot do it personally , he will do it by another , that god may be worshipped by them all , some way together . . i say the neglect of it , is sadly threatned as jer. . v. ult . pour out thy fury on the heathen that know thee not , and on the families which call not on thy name ; if not-worshipping of god in families , be a character of a family appointed to destruction , and be threatned with a curse , then prayer-worship in families is a necessary duty ; for it 's clear from that place , . that by calling on gods name , is meant gods worship in general , and prayer in particular , which is a special part of it . . that by families are meant particular societies and companies whether lesser or greater that want this worship , and so are the objects of that curse . obj. if it be said , that by families there , are meant people and nations , yea ( comparing this place with psal . v. . ) heathens that called not on god. ans. . that doth confirm the argument : for if heathens , whether kingdoms or families be described by this , that they call not on god ; then still it must be a heathenish kingdom that has not publick worship , a heathenish person who wanteth ●ecret worship , and so a heathenish family that wanteth family-worship . . the curse here is not threatned to families as families , but as such familes that call not on gods name , therefore it reacheth them ● for , à quatenus ad onine , &c. so then what-ever profession families have otherwayes , if they want this duty they are thereby laid open to the curse . . it is all one upon the matter whether by families be meant societies lesser or greater : for if it be a fault in nations to neglect gods worship , and if the neglect thereof bring a curse on them , will it not be a fault in particular families , and bring a curse on them ? ● . families cannot be excluded , seeing they are expresly named ; though more be included , to wit , that the curse cometh on multitudes of families , or upon nations made up of families . and we conceive families to be particularly named , . to shew that the curse will reach all societies lesser as well as greater , who have this character . . because nations are made up of families , and because there is fitness ( to say so ) betwixt the carriage of families in religious worship , and the carriage of the whole land. . the comparing of jeremy . with psal. . will not enervate any of the places ; but , when put together , they shew that the holy ghost doth mean both families and kingdomes , and that what is implyed in the one place is expressed in the other , to shew that god will have both publick-worship from whole kingdoms and family-worship from particular families as parts of these kingdoms . . the ground whence the curse is derived , is because that such a society neglecteth such a duty , and therefore how-ever we expound the place and the word family there , it will hold of all societies in general . . i said that the having of family-worship is looked upon as a special qualification , and the want of it as a scandal and offence , for . who are to be admitted elders or deacons ? is it not such who have this qualification of ruling their own houses well ? tim. . v. . tit. . . ( yea even widows , tim. . . are to be tryed by this , that they have brought up children , no doubt christianly and religiously , which can very hardly , if at all be , without worshipping of god with them ) . if that qualification , to wit , ruling their own house well , be found to be wanting , they are accounted to be unmeet to rule in gods house , tim. . . whence we may reason thus : that which casteth a man as unmeet for bearing rule in christs house , how-ever otherwise he be qualified , is an offence and a scandal ; but the ●ant of family-worship doth that ; therefore the want of it is a scandal . in these places it is clear , . that ruling of their own house is meant not only in outward & temporal things , but also , if not mainly , in what concerneth the honour , service and worship , of worship of god ; for . it 's the ruling of servants & children together , tim. . v. , . now it is clear that children are to be brought up in the fear of the lord. . it 's a ruling that commendeth them as gracious , which no ruling in temporal things will do ; seeing many meere natural men , are wiser in their own generation that way , than the children of light . . many much less fit for ruling in these things , may yet be fit to rule in gods house , as experience cleareth . . these words , having children in subjection in all gravity , speak out a christian and religious rule and order to be kept in the house or family in reference to a religious end , which cannot but take-in family-worship ; yet it is also clear , that he meaneth not simply of inability to rule , but mainly of defectiveness in the improving the ability which god had given for ruling ; therefore it is not said here , he that cannot rule his house ( though that be in part truth ) but he that doth not rule ; and it is ranked with excessive drinking , striking , pride , and other grosse ills ; it having that same effect that they had , to wit , to declare incapacity for such offices ; hence this is not to be the rule of tryal , if he can rule his own house well , as having gifts sitting him for it , but ( supposing him to have these ) it 's to be inquired if he doth actually rule it well , which is the evidence of the right improving of his gifts ; therefore here ruling in the mans own house , and ruling in the church or house of god , are looked on as two degrees of one thing of the same nature , because both take in not only gifts fitting for the discharge of the duty of this respective ruling it , but conscience and faithfulness in the improving of them . we shall not here to this purpose insist on the frequent mention that is made in the scripture of churches being in families ; but shall proceed to add to what we have said , six or seven reasons or grounds that will further prove and clear the thing . the first is drawn from nature , which teacheth not only that the true god should be alone served and worshipped , but that according to the stations god hath put men in , they should improve them with their gifts and parts for a higher end than their own behooff or advantage , to wit , his glory : and that as they have a peculiar fellowship given them by him as his gift , so he should have answerable and peculiar acknowledgement from them ; and therefore seeing the appointment of families is gods ordinance , and that it 's he that giveth to some children and servants which are with-held from others , there ought in all reason a tribute to be given to him resulting from that society and fellowship : hence it was that before the law the patriarchs had their worship specially in their families ; yea heathens , beside their publick idolatrous worship , and idolatrous temples , had their peculiar penates or houshold-gods , on whom for their particular families , delivery from enemies and protection , they depended . . a second is drawn from the nature of christian communion amongst believers , which as it requireth the performing of christian duties , according as we are in providence called to them , so it requireth the making use of that tye of family interest or relation super added to the former for furtherance and entertaining of that communion , because there is a special access ministred by such a relation to the attaining of that end ; hence it is we conceive ( as is said ) that some christian families are called churches , because so many christians casten together , lived in a christian discharge of all family-ordinances ( so to speak ) . the lord by his covenant doth especially ( though not alway ) derive mercies to families taking them in together , and making promises to them , and conferring priviledges on them . so abrahams whole family was taken in covenant , gen. . and in the new-testament whole families were at once baptized , which certainly calleth them to a peculiar way of being answerable to such priviledges and ingagements : and is not this one special and very proper way of being answerable to them , that they worship god together , and joyn in blessing him for such mercies , and in prayer to him for grace to carry suitably to them ? . the mutual interest that usually is in the condition of members of the same family , calleth for joynt-seeking of god , and worshipping of him , as they are joyntly concerned in the same dangers , the same sins often , the same stroaks , the same duties , the same mercies ; for what is so to one , is ordinarily some way so to all , therefore ought they to joyn in confessing of sins , acknowledging mercies , deprecating dangers and stro ●ks , and discharging of duties . . private worship is profitable to all the ends of a family . it 's an acknowledging of god and honouring of him , it helpeth the master to keep his authority , and maketh every one in their family to walk the more respectively towards the rest , and it keepeth from many out-breakings , when they are to meet so often together to seek and worship god ; hence , in experience , we often see that these families , where religious worship is , are generally more civil , at least , than other families , where it is not , and that the children and servants of such families readily profit most , are most countenanced by gods blessing , and are in greatest capacity to get good of the publick ordinances . . the lord loveth to have a distinction betwixt these that serve him , and these that serve him not : now as to a family relation , what difference is there betwixt a professing christian fam ●ly , where the joynt worship of god is not , and a heathenish family ? heathens live and eat and work together , and when no more is seen , they look very like the one to the other . even as in a nation where no publick worship is , though private persons privately seek god , yet there seemeth to be no publick national difference betwixt that nation and a heathen nation ; so in the former case a family-difference will hardly be found , if any should inquire of what sort of families these are . add that it will be hard to say that a man should take care of the outward estate of his family , and neglect the spiritual , and keep communion with his family in temporal things , and none in spiritual duties , yea doubtless he should be much more in these , as being both more necessary and more excellent . having first shewed that this fourth command holdeth forth a family worship , and having secondly confirmed it more largely from other scriptures and grounds of reason , it followeth now according to the method proposed , that we shew in the third place , how particularly the scripture describeth wherein it doth consist , whereby it will further appear to be of god. the scripture describeth it four wayes . . in general it is called in abraham and josua's case , keeping the way of the lord , serving the lord , very comprehensive expressions , taking in much , and here it 's sanctifying of the sabbath , that is , performing of the duties which are to be discharged for the right sanctifying of that day ; we conceive it to be in short , to do these things in a joynt family-way , which a servant of god may , and ought to do , alone , that is , to pray , read , sing psalms , &c. or to do in a domestick way , what christians in providence cast together may do , as to pray , read , further one anothers edification by repeating of sermons , spiritual conference , instruction , exhortation , admonition , &c. for they have their tye of christianity , and this of a family-relation beside , which doth not abrogate the former , nor derogate from it , but doth further corroborate and add more strength to it , as to make it more necessary and less elective , more frequent and less occasional , and to be now by domestick rules authoritatively regular for edification , which cannot so be by the simple tye of christian communion . . it speaketh of particular duties , wherein they should joyn , as . here of sanctifying the sabbath in all the duties of it , adding more to our family-worship that day than other dayes , as well as to our secret worship , for the sabbath was to have its double offering . . of praying jer. . ult . which is necessarily included in that mourning , mentioned zech. . a fruit of the poured out spirit of grace and supplications , so sam. . davids blessing his family is to be understood of his going before them in prayer to god for a blessing on them , not in common as a publick ▪ prophet , which he did with the people , but as a peculiar duty discharged by him to his family , whereof he was head . . of family fasting , or setting of time apart in the family extraordinarily for fasting and prayer , as in zech. . in that solemn mourning , and in esther . where it is recorded , that she and her maids ( who were her family ) and all the jews at shusan ( who yet could not have in that place a publick fast ) did go about that duty . . of instruction , a most necessary duty to instruct and teach the family the knowledg of god ; the command goeth expresly on this , deut. . , , and . , . where we are commanded to talk of the law within the house , to teach it our children diligently , or ( as the word is ) to whet it on them by catechising , and to write on the posts of our doors and on the walls of the house , for what end i pray ? sure for this very end , that the house might have the means of knowledg in it , and that the knowledg of gods law might be taught and learned in it , and will any think that the walls should teach and the master be silent ? especially , seeing it is for the families behoof , that these things were written : what if some in the family could not read ? which on several accounts might be , then it would follow that they were lost , if there were no more nor other teaching then what was by writing on the walls ; when abraham commanded his house to keep the way of the lord , and to serve him , will any think he did not teach them , who he was , and how he should be served ? by proportion other things fit for edification , and as worship to god , come in here , particularly praise , as appeareth by the psal. intitled a psalm or song at the dedication of davids house . . the scripture speaketh of , and holdeth out the duty of the particular members of the family , and that in reference to the stations they are in , and the relations they sustain and stand under , as of husband and wife , that they live together , as the heirs of the grace of life , and so as their prayers may not be hindred ; of parents , that they do not only provide for their children temporal things , but that they also bring them up in the nurture and admonition of the lord , and tim. . . and . both children and servants are put in together . . the scripture speaketh of ordering of families by a special family-discipline and authority , therefore it is called in abraham , commanding or charging his servants to keep the way of the lord , and tim. . a ruling of their own house well , with some resemblance unto ruling in the church by ecclesiastical discipline , with which it is some way compared , as having a fitness , or as being an evidence of fitness , for that this discipline consisteth especially in these three , . in making good domestick laws for children and servants in ordering every thing aright , that concerneth the promoting of godliness and edification amongst them , and in timing of things rightly so as every duty that is to be done in the family , may be done in the beautiful season of it , . in putt ●ng forth a paternal or parental and masterly authority in carrying on these ends , commanding or charging as abraham did , ruling so as children and servants may be kept in subjection ; it is very insutable and no wayes allowable , that masters should command in their own business , and o ●ly intreat in the things of god. . in exacting an accou ●t of obedience and censuring disobedience ; job and david do reprove their own wives , by vertue of the authority of their headship , david will not suffer a wicked person to abide in his house ; that is , when commands and rebukes will not do , he will even extrude and put away . if it be asked here , on whom doth the burden of discharging duties in the family especially lye , and what is to be thought of chaplains ? answ. i will not altogether condemn chaplains , for , certainly masters may make use of helps , and god as often blessed it , and that practice of levites being in families , deut. . v. . , . ( though it was a snare through his own fault to that levite , who went seeking a place to sojourn in judg. . in micahs house ) seemeth to insinuate that there hath been , and might have been , somewhat of this , and good if well improved ; yet when putting the charge upon chaplains , either meerly for masters of families their own ease , and when they think themselves altogether exhonored of that burden , because they have such with them , or when it 's because they think less of , and undervalue that duty themselves , or account it below them to ca ●echize and instruct servants , o ● to pray in their families , or because they cannot bestow so much time on these duties , who yet can bestow much more idly , that is utterly culpable and inexcusable ; the burden lyeth on the master primarily and chiefly , and therefore he can never denude himself wholly of it , more than of his other necessary affairs , except when more publick affairs call him , or when infirmities impede him ; for here the command saith , thou , to wit , master , nor thy son nor servant &c. it speaketh directly and immediately to him , because the performance of the duty is especially called for from him ; so in that example of abraham it 's he that comm ●ndeth his houshold to keep the way of the lord , job himself offe ●eth the sacrifice , david will not send home , but goeth himself to bless his house ( though they had otherwayes much employment if that could excuse ) and the man that is to be chosen an elder , is such as ruleth his own house well ; having of a chaplain , will give no great proof of the masters own dexterity , yet we say , that one may for the better effectu ●ting the end take help , though he cannot altogether devolve the burden on another ; yea we think when the master is negligent or absent , duty falleth to be performed by these of the family , on whom the weight of his affairs doth in his failing or falling short , lye , if qualified ; so that amongst other defects they should make up this , or in such a case the most fit and best qualified in the family ought to be pitched on for this . from what hath been said , family-worship appeareth to be so convincingly clear , necessary and important a duty , that any objections or scruples , that can be moved against it , must needs be but of little weight and importance , and may be easily solved and satisfied : it will not therefore be needful to condescend particularly on them : and as for the advantages that wait on the conscientious and su ●able practise of this duty they are many , a few whereof we shall very briefly touch upon ; as . it hath gods special approbation , testimony , and commendation , and he hath a great delight and complacency in the diligent and faithful practisers of it , gen. . v. . . it advanceth to a high degree of familiarity with god , and is attended with sweet communications of his mind as himself thinketh s ●t , ibid. comparing v. . with v. , and . . it is readily and often followed with success more or less towards the spiritual good and edification of servants and children , either in the masters life time , or when he is gone , g ●n . . v. . abraham will command his children and houshold after him , and they shall keep the way of the lord , they shall keep is emphatick and observable ; and with promised blessings on the master , or head of the family ibid. that the lord may bring upon abraham , that which he hath spoken of him . . it is a notable mean of the propagation and encrease of the knowledg of god : o what plenty of the growth of the knowledg of god might , and would be , in the church , if all masters of families made conscie ●●e of family duties ? and particularly of catechising and instructing them in the knowledg of the principles of religion ! and what can one minister do as to this alone in a numerous congregation , if all , or most , masters of families be negligent , who yet must answer to god for the souls of their children and servants , as well as the minister must for the souls of all under his charge ; these being under their charge , as well as the other are under his , as is clear , from this same command . . it very much furthers through gods blessing all the family for profiting by the ministry of the word , and for joyning in publick duties of worship , as is obvious . . it procureth , or at least , is a fit , hopeful and promising mean for procuring a sutable discharge of all sorts of duties , called for from the several members of the family in their respective capacities . . it is notably contributive , through gods blessing , for preventing many publick scandals in the church , whereby the name of god is much dishonoured , and the profession thereof disgraced . . the ruling of a mans own house well , doth not a little sit him , that is otherwise qualified for it , and called to it , for ruling in the house of god , tim. . . and by proportion for other publick employments , whereof he is capable , and to which he is called . . it is waited with sweetly , smiling , quieting and satisfying reflexions in a strait , and particularly at death ; and failings in it ( let be utter neglects ) are waited then with sad and bitter challenges , as may be gathered from davids last words , ● sam. . ● . although my house be not so with god , &c. the contrary prejudices either of the utter neglect , or of the careless and overly performance of these family duties , may be easily discovered by the due consideration of these forementioned , and other such like advantages : and from all that is said on this subject the horrid aggravations of the grievous sin of neglecting family-worship so clearly commanded , so much commended and pressed , so much practised by the saints , held forth to be so advantagious in its practice , and so prejudicial and severely threatned in its neglect , cannot be but at first view obvious to any that will but with ordinary seriousness take notice of them . having cleared that this command is moral not as to the setting a part of time for duty ( which every command supposeth ) but of so much time , particularly stinted and defined in the command : we come now to see what is specially commanded here ; the command divideth it self in a mandat . or mandatory part in the first words thereof , and in an amplificatory part , wherein it is more fully cleared and pressed : the . is , remember the sabbath day to sanctifie it , or keep it holy : for the opening up and winning at the clear meaning whereof , we would consider three words . the first is , what it is to remember or ( as it is infinitively set down ) remembring to remember ; this is prefixed and would look rather like the inferring of something commanded already , then the new instituting of a command , and so indeed it seemeth to suppose a day formerly institute and set apart for god ( as was hinted before ) which by this command his people are put to mind : it doth beside import these four with a respect as it were to four times . . a constant and continued duty at all times , and in all dayes , that is , that we would remember , that god has set apart a seventh day for himself , and therefore every day we would remember to cast our affairs so , as they may not be impediments to us in the sanctifying of that day , and we would endeavour alwaies to keep our hearts in such a frame a ● we may not be discomposed , when that day shall come , and this affirmative part of this command bindeth semper or alway , and its negative ad semper , on other dayes as well as on the sabbath . . it importeth a timely preparing for the sabbath , when it is a coming , or when it draweth near , this remembring it calleth for something to be done in reference to it ; before it come a man by this is obliged to endeavour to have a frame of heart , that he may be ready to meet the sabbath , and enter kindly to the duties of it , when it ●hall come , otherwayes , if it come on him while he is in his common or course frame , and not fitted for it , it will say he has not been remembring it before it came . . remembring importeth an intenseness and seriousness in going about the duties of the day , when it cometh , and that it should be with all carefulness sanctified , and that men should be mindful of the duties called for , lest their hearts div ●rt from them , or slacken , bensil and grow formal in them ; whereby mens inclination to forget this duty , or to be superficial in it , is much hinted at , this word we take to be moral , being a mean ●or furthering the great duty aimed at of sanctifying the lords day or sabbath coming . . remembring may import this , that the sabbath even when it is past , should not be soon forgotten , but that we should look on the sabbath past to remember it , lest by loosing the fruits of it , vvhen it is by , we make our selves guilty of prophaning it . the next word is , the day of the sabbath . by sabbath here is meaned rest , as it is exponed by the apostle , heb . and that not every rest , but a holy rest from our own works , that there may be access to positive sanctifying of that day , for the sanctifying of that day is the end , and this is but a mean and necessary supposed help , without which the day cannot be sanctifyed in holy duties ; holy duties and our own works being for the time inconsistent ; besides , that rest on this day is not only called for , as ceasing from our ordinary affairs in the time of worship is called for on any other day , but more especially and solemnly in respect of the day it self ; for at other times our duties require a time for them , and therefore that time cannot be employed in another ordinary work and in worship also , but here the lord requireth time and rest to be sanctified , and therefore we are to perform holy duties in that time , because it is to be sanctified ; other times and rests are drawn after worship , this time and rest draweth worship necessarily after it ; hence it was that only the jews feasts were called sabbaths , i mean religious sabbaths , not civil or politick , as their years were , because they included a rest upon destination to an holy use. that which is mainly questionable here is concerning the day , expressed in this command , concerning which may be asked , . what sort of day , or the quamdiu . . how often , or the quoties . . what day of the seven or the quando . . when we are to reckon its beginning . for answer to the first we say , there are two sorts of dayes mentioned in the scripture , one is artificial of twelve hours , so the jews divided their day , making their hours longer or shorter as the day was long or short , but they kept up the number of their hours alway ; the other is a natural day , which is a seventh part of the week , and containeth twenty four hours , taking in so much time as interveneth betwixt the suns begining to ascend , after midnight , the nocturnal solstice , till it pass the meridional altitude , which is the suns vertical point for that day , till it come to that same very point of midnight again , which is the suns natural course every twenty four hours , comprehending both the artificial day , which is from midnight to midday , and the artificial night also , which is from midday to midnight again . the day mentioned here is the natural day , because it 's a seventh day , proportionable to each of the six dayes , given unto us , and they with the seventh making up the week , it must contain as many hours as any of the rest doth ; but the six dayes wherein god made heaven and earth , &c. are natural days ; therefore the seventh , to wit , the day of rest , must be so also . let us only for further clearing and for directing our own practise speak here a word or two more , . we say it is a whole natural day , that is , as it 's usually employed by us on any of the six dayes for our own works , that as we spend so much time in our ordinary callings on other dayes , so would we employ so much in gods worship secret , private , and publick on that day ; what proportion of time we use to give , or may and should give ordinarily to our callings on other dayes , we would give as much to god and his worship , to our souls , and our spiritual state on the lords day or sabbath . therefore . there is not to be understood here a rigid pressing of all these hours to be spent in duties of immediate worship , but our working and waking time , having a respect to our infirmities , and also to our duties , lest under pretext of infirmity we incroach upon gods day , and give him less then we give to our selves , or should and may give him : and so in scripture they accompted , what is betwixt rising and going to bed , as still the work of one day , or one dayes work ; for as god in conceding six dayes to us , hath yet so done it , as there may be a reserve of particular times for worship called for from us to him every day , for keeping up our communion with him ; so on the seventh day doth the lord allow so much conveniency of sleep and other refreshing , as may be subservient for the main end of the day , these being works of mercy and necessity , which christ allowed on the sabbath , which was made for man , and not man for the sabbath . . yet care would be had lest under pretext of these we exceed , and apply too much of what is the lords unnecessarily for our selves and on our lusts ; and if we will wake for ordinary business , and keep upon such and such a dyet , other dayes , yea if we might do it , or others no more strong then we , do it , the pretence of infirmity will not excuse u ● , especially seeing hardly it can be often instanced , that timeousness at gods work in that day , or earnestness and continuance in it , hath proved hurtful , which we may account as a part of gods blessing on the seventh day , that less meat and sleep may be as refreshful as more at another time ; thus much for the quamdiu or the continuance of the day . secondly , it may be inquired how often by vertue of this command that day doth recur ? if it be one of seven ? or , if it be the very seventh ? and so if this day be to be taken definitely for the very seventh day after the creation , or indefinitely for one day of seven , as the lord should other wayes determine , or had elsewhere determined ; astricting then to a day , but not any particular day by vertue of this command , but to such a day as was formerly described or prescribed from the beginning , during the jewish state , and to such another day as god should after christs coming reveal unto them , and pitch upon for his service ? for taking it for granted , that a seventh day as moral is commanded , it followeth to be inquired , whether it be the seventh in number , that is , one of seven , or the seventh in order , that is , the seventh day ? for answering this we would premit , . that there is a great difference betwixt these two ; the one , to wit , that there be a seventh doth concern the matter and substance of piety ; the other , to wit , which of these seven it be , is more circumstantial and is alike , if it be appointed by god , and have the blessing . . that it is usual for god in his commands concerning worship , not at first to express a particular definitely , but to deliver it in the bosome of a general indefinitely , mediately , and by clear consequence , as it were several species under one genus . as for instance , . when deut. . . he commandeth his people to offer their sacrifices in the place which he should choose , here there is a stinting or astricting of them to the place which god should reveal unto them ; this before the temple was built , tyed them to the ark , and sometimes to one place , and sometimes to another , as it was removed and placed , till it was brought to jerusalem ; but after the temple was built and chosen for the place , it astricted men to that ▪ yea when the temple is destroyed , and christ come , it astricteth men to no place by another , but it obligeth men to worship god every where in spirit and truth : it 's true , this is a ceremonial precept , and will not hold in all things , especially as to its abolition , yet while it stood by a positive authority or precept , it sheweth that god may command a particular , as one day of seven , and yet not instantly so determine , but that one and the same command may inforce to diverse dayes at diverse times , upon supposition o ● god 's manifesting his mind , even as by one command men were astricted successively to diverse places . . see it instanced in the second command , wherein god requireth such a worship , as he himself should prescribe , which is the moral affirmative part of it , and dischargeth all worship by images , that is , its moral negative part thereof ; by vertue whereof believers were then tyed , to offer sacrifices , to circumcise , to keep the passover , &c. but now believers are tyed to baptize , to celebrate the lords supper , &c. yet by vertue of one and the same command : so here , that command which requires the seventh day from the jews , may require the first day from us christians , for the sabbath , because these particulars are not expresly , directly , and immediately called for by these commands , but indirectly and by consequence ; yet this second command tyed the jews to abstain from blood , and to circumcise , before the ceremonial law was added to them , because these commands were formerly revealed to them , but it tyed them to these accidentally ( to say so ) and by consequence only , even so we say of the fourth command as to the seventh day , it being instituted before : consider for this exod. . . where six dayes for gathering of manna , and a seventh for rest , are spoken of . a third instance is in tithes , which was the lords requiring a part of their means or substance , as this was a part of their time ; he there required the tenth part of their increase , as here he doth the seventh part of their time ; yet god in proportioning their estates , did not particularly limit to any exact and precise order , but as to this proportion of their estates whatever they were ; so we say here , had not the day been determined otherwayes then by this command , it would not have implyed any particular definite day of the seven . . we premit , that though the seventh day be called moral , as is expressed in the command , or understood , yet it is but moral-positive , and so alterable at the will of the law-giver , and therefore the question would not be much different , if acknowledging the seventh day to be commanded to the jews , as well as one of seven , we yet asserted the seventh to be discharged , and one of seven to be still retained , for so one of seven would be binding now , and not the seventh . . yet lest we should seem to admit somewhat changeable in the very command it self precisely considered , we would put difference betwixt the commanding part of the law , and its explicatory part ; the command may be moral and indefinite , although some things in reasons and motives were not so ; as in the preface which inforceth all the commands , and in the promise annexed to the fifth , there was somthing peculiar to that people , yet cannot we cast off all because of that ; suppose there had no more been in this fourth command , but remember the day of rest to keep it holy , that would not have inferred the seventh day , though we think the jews , because of its former sanctification , would have been obliged to keep that day by vertue of this command : and suppose that in the explications or reasons there may be something added peculiar to that people ( which cannot be a seventh day , but at the most ( if any thing ) the seventh day ) yet that which is in the commanding part , will still stand moral , to wit , that the day of rest should be remembred ; and if it can be made out that it was determined to the jews to sanctifie the seventh day ( though it were in the reasons added ) and to us afterward to sanctifie the first day , they will be both found to be a seventh day , and a day of rest , and therefore to be remembred and to be sanctified ; this would resolve into the same thing on the matter ; yet we conceive it safest to assert that in this command god hath set apart a seventh day to himself , which is to be sanctified by us , by our application of it to holy uses , but doth not by it expresly , directly , and primarily bind to the seventh day , but secondarily and by consequence , to wit , as it was otherwayes before declared by him , and so it bindeth now that same way to the sanctifying of the first day of the week , as being now revealed by god , just as in the former instances or examples we touched upon . that a seventh day ( whatever it be which is chosen of god ) and not the seventh day in order , is to be sanctified by vertue of this command , as injoyning that , as the substance and matter of it , may be made out by these arguments . arg. . that which is the substance of this command is moral , and bindeth perpetually , as we have formerly proved ( for if its substance be not moral , then it self is not so either ) but that a seventh day should be sanctified hath been maintained in the church by the apostles in their retaining the first day of the week , while the seventh hath been laid by and never used ; therefore it was not the seventh , but a seventh day which was primarily commanded in this command ; so that no particular day is instituted here more then any positive service is prescribed in the second command ; yet the observation of what was prescribed , or should be prescribed , was included . even so it is here in reference to that day ; and as we may inferr that the second command injoyned not such and such ordinances primarily , because they are abolished ; and that such as were negative or prohibited , as not making of images , are moral , because they are continued , and images are to be rejected ; just so may we conclude that a sev ●nth day here was primarily commanded , and is moral because it it is continued , and that the seventh was not so commanded , because it is rejected and laid aside . this argument especially made out in the designation of the lords day will prove this , for if that seventh day was the substance of this command , then either it is to be continued as moral , which were against the current of the new testament , wherein , as christ hath set forth different ordinances , so a different chief solemn time for worship ; or we must say that this fourth command belongeth not to us at all , the contrary whereof we have made out : it must then follow , that it was not the seventh day , but a seventh day which this command respecteth , which therefore belongeth to us , as it did to the jews , as well as any other command ( and particularly the second command ) doth . arg. . if god hath put a difference some way betwixt the sabbath commanded here , and the day of his own rest , the seventh day , then it would seem it 's not that day which it commanded : but he hath put a difference , first , in the mandatory part , remember ; what ? not the seventh day , but the sabbath day , or day of rest : . in the blessing , it is not said , he blessed the seventh day , but the sabbath ; therefore is that difference so palpable , as being specially intended ; whereas if the scope of the comm ●nd were only the seventh day , it had been much more clear to have set it down otherwayes ; and no other probable reason of the difference can be given . arg. . either a seventh day is commanded primarily , and then the seventh but secondarily and consequentially , or the seventh was commanded the jews primarily , and one of seven but consequentially ( for both were commanded to them ) and the first , to wit , the seventh as being in use before . but it cannot be said that the seventh day was primarily commanded , and one of seven consequentially only , because the general is first commanded , and then the particular ; as when god required tithes of increase and cattle , by the command of tithes he first required the proportion , and then what particular proportion as to order , he himself should carve out to them ; and so consequently came in the tenth beast ( which passed under the rod ) by a particular command , levit. . , . because there god determined ; but if that tenth had not been set down , the general command had but determined upon the tenth of cattle , as of sheaves , or bolls of corn , even so it is as to the day , the command requireth one of seven primarily ; but that it is this seventh , followeth from another determination . arg. . if the moral grounds and reasons which press this command do most directly respect a seventh day , and not the seventh ; then it 's not the seventh day , but a seventh day , which is primarily commanded in it ( for the reasons bear out especially what is moral in it , and principally intended ) but the moral reasons pressing it plead more strongly and directly for a seventh day , and but indirectly for the seventh day as it was then instituted ; ergo , &c. that the reasons do directly press a seventh day , and in a manner stick closely to it , may thus be made out . . ●f the reasons equally press on us the first day and the observation of it ( supposing it now to be observed according to divine warrant ) then they do not primarily press the seventh ; but the reasons equally press on us the first day , ergo , &c. the major is clear , for the same thing cannot press two different dayes primarily nor equally ; that the reasons concern us as well as them upon the supposition aforesaid , may thus appear . . they are universal , and do not belong to that people more then any other , for the concession of six dayes is to all , and gods example of resting , concerneth all . . if the breaking of that command be equally sinful to us with them , and strike against the equity of the command , and gods example in us as well as in them , then these reasons concern us also , and us as well as them : now that they do so , and agredge the sin of prophaning our lords day as they did the sin of prophaning their sabbath , we must either grant , or we must deny that they concern us at all : beside the weight of a challenge from the conscience by vertue of them , will put a tender heart out of question of it , seeing god giveth us six dayes to our selves , as he did to them , and his example proposed to us ought to be respected by us , as well as by them , and the same general equity is in both . . if the reasons be a sufficient ground of allowance to us for ▪ six working dayes together , even the last six of the week , as they were to them for the first six ; then they determine not the seventh day to be the day of rest primarily , but a seventh following these six of labour ; but they do allow us warrantably to work six dayes , even the last six of the week , ergo , they do not determine the seventh day primarily ; the connexion of the major seemeth to be very clear : for first , these must stand and fall together , if the concession ( to call it so ) concern us in the six working dayes , so must the reservation of a seventh . . as the concession concerneth us in the six working dayes , so must the prohibition of work on a seventh of rest , for the one determineth the other , if the concession be for six in number , so must the prohibition be for a seventh in number ; but if the concession be of six in order , then it is the seventh that is to be reserved , and if the seventh be related to in the prohibition of work , then the concession must look to the first six dayes , which it doth not , as we have shewed . and therefore . seeing the six dayes concession looketh to six in number , so many thou mayest or shalt work together , and no more , the prohibition must also respect the number , to wit , a seventh , and not the seventh day : the minor will be clear to the judicious considerer , by a particular application of the reasons of the fourth command . further , if the concession respect not the number , but the order ( as it must , if the prohibition of work on the seventh respect the order and not the number ) then . what warrant have we for our six work dayes ? if it be not here , where is it ? for sure we cannot take gods time without his order and warrant : . and more especially , then could not we by vertue of this command plead allowance for working six dayes different from the first six ; if so , we would not be astricted by the command to sanctifie one ( seeing the one inferreth and determineth the other , and they must go together ) which were absurd . yet again it may be made out that the reasons press a seventh , and not the seventh , by considering the words and force of the consequence in both . the first reason is , six dayes shalt thou labour , but the seventh is the lords . . it sayeth not , take the first six , but of seven take six to labour , and give the lord the seventh , for he has reserved it to himself . . the same equity is in the inference for a seventh , that is , for the seventh , if not more ; he has given thee six , therefore give thou him a seventh , will conclude more formally then give him the seventh ; a seventh is the seventh part of time as well as the seventh , which is the equity the command goeth on . . had the command intended to inferr the seventh primarily , it would have been more clearly expressed thus , he hath given thee the first six , therefore give thou him the seventh . the second reason from gods example inferreth the same , he wrought six and rested the seventh , do thou so likewise , and so these that work six and rest a seventh ( as we now do ) follow gods example , as well as they that wrought six and rested the seventh did . arg. . if the positive part of the command must be expounded by the negative , & contra , then it concerneth one of seven , and not the seventh : but the first is true , . the positive part commandeth a day without respect to its order , therefore the negative doth so . . the negative is to be resolved thus , ye shall not work above six , not thus , ye shall not work above the first six , as the event cleareth . . if it be not the first six , but six , that is , in the concession , then it is not the seventh , but a seventh , that is in the inhibition , but the first is clear , ergo , &c. arg. . if this command , for the substance of it , concern us , as being moral , and bind us to the first day , and the sanctifying of it equally , as it obliged the jews to the seventh ; then it 's one day of seven and not the seventh , which is intended primarily by it ; but it bindeth us to the first , ergo , that it 's moral , and bindeth us now , is cleared . thus . it either bindeth to this day , or to nothing , therefore it primarily granteth six , and not the ●irst six , for labour , and by clear consequence intendeth primarily a seventh , and not the seventh , for a day of rest . . if it be a sin against th ●s command to break the lords day or christian sabbath , and prophane it , then it obligeth us to it , and that directly ; ●or indirectly and by consequence the breach of the sabbath is a sin ag ●inst any , or all of the three former commands . . if the prophaning of the sabbath be forbidden on this ground , because it is the lords ( as it is in this command ) then prophaning of the lords day is equally forbidden in it , because it 's the lords , and is now appropriated to him according to his own will. . the testimony of mens consciences , and the constant challenges of all ( when tender ) as being guilty of breaking this command whenever they prophane the lords day , do convincingly hold forth that this command concerneth us , and are as so many witnesses of it ; and consequently prove that it is not the seventh day , but a seventh day , whether instituted , or to be instituted by god , which is the substance of it , and primarily commanded in it ; for it 's never counted a breach of this command to neglect to sanctifie the seventh day , neither do the consciences of well-informed christi ●ns challenge for that , though they do most bitterly for the other , as is said . in sum , suppose now the first day being instituted , that the command were to sanctifie the sabbath , we would understand it of the first day , because it 's already instituted ; and the s ●me reasons will inforce it , even so the seventh day came in then , because it was formerly instituted ; beside the sabbatisme signifieth not this or that day , but what day soever , shall be by god solemnly set , or is set apart for holy rest ; and the comm ●nd will run for our observing the lords day , supposing its institution a ● well as it did for that ; although it more directly tye them , yet it doth so but as a reason , even as the preface prefixed to all the commands , and the promise affixed to the fifth , concern them literally ; yet are binding in so far as they are moral , as appeareth by the apostles applying the last , ephes. . . without relation to that particular land or people , but as applicable and common to any land or people making conscience of obedience to gods commands . but here it may be objected , . the jews kept the seventh day . answ. . not by vertue of this command , but by its prior institution , even as they were obliged to s ●crifices and circumcision by the second command , though they were not particularly named in it . . so we are obliged to the keeping of the first day of the week by this fourth commandement ; yet it followeth not , therefore this is expresly commanded in it , there being indeed no particular day primarily at least instituted in it . . it may be objected , but god rested the seventh day ? answ. gods rest is not principally proposed as the reason of that seventh day , but that he rested one day , after six imployed in the works of creation . it 's to inferr the number , not the order , otherwaies it would not concern us . . the seventh relateth not to the order of the dayes of the week , one , two , three , &c. but it 's called the seventh with respect to the former six of work . thus much for the quoties and quamdiu , how osten the sabbath recurreth , and what is the day . it remaineth here to be inquired what is the beginning of the sancti ●ication of this day ( which belongeth to the quando ) or wherefrom we are to reckon it , seeing it 's granted by all to be a natural day ; now it is questioned mainly , whether its beginning is to be reckoned from evening about sun-setting or darkness , to sun-setting the next day , or if it be to be reckoned from morning , that is ( as we fix it ) when the sun beginneth to ascend towards us after midnight , which is morning largely taken , as it 's evening largely taken , when the sun beginneth to decline after mid-day . in this debate then , we take morning and evening largely , as they divide the whole natural day , so the morning is from twelve at night to twelve in the day , and the evening from twelve in the day to twelve at night : and it must be so here , for . moses , gen. . divideth the natural day in morning and evening , which two put together , make up the whole day ; and these six days , made up each of them of morning and evening , are natural dayes , the whole week being divided in seven of them : and that reckoning from gods example is no doubt proposed for our imitation in this . hence the morning watch was before day , and the morning sacrifice about nine of the clock , so the evening sacrifice was about three in the afternoon , and the evening watch about nine at night . . it is granted by all , and is clear from this command , that as we account the six working dayes of the week , so must we account the seventh , for one must begin where another endeth ; and if one of them begin at the evening or morning , all the rest must do so likewise . . we suppose the sanctifying of the ordinary sabbath was from morning to evening , i say of the ordinary sabbath ; because for extraordinary sabbaths , as of the passover , exod. . and of the atonement , levit. . there were special reasons ; and though otherwayes they were to be sanctified as sabbaths , yet that they were to begin in the evening before , was added as a special solemnity of these solemn times , and therefore the example or instance of these will not be concludent here to the prejudice of what we assert , but rather , to the contrary , seeing there is a particular excepting of them from the ordinary rule , and the particular intimation of their beginning in the evening , will rather confirm our assertion , that the ordinary sabbaths did begin in the morning . . it 's not questioned , if on the evening before , people should be preparing for the sabbath following , we said that this is included in the word remember ; but if we speak of the sabbath to begin at the evening before , then it will be comprehended as a part of the very day , and so it will conclude the work or observation of the day to close at the next evening . we conceive , especially to us christians , the day is to begin in the morning , as is said , and to continue till the next morning , for which we reason thus . arg. . as other dayes begin , or as dayes began at the first , so must this , but dayes ordinarily begin in the morning , ergo , &c. if the first six of moses's reckoning begin so , then this beginneth so also , but they do begin so , which may be cleared from gen. . where the evening and the morning make the first day after the creation . . if there the morning and the evening do fully divide the natural day , then the morning must go before the evening , every morning being for its own evening : but they do divide the natural day , all being comprehended under six days , ergo , &c. the consequence is clear , to natural sense , for the forenoon , which is the morning must be before the afternoon , which is the evening ; the ascending of the sun is sure before its declining , and seeing the morning natural ( to speak so ) of the natural day , is from the twelfth hour at night , this must be the beginning of the day . again , the question then , being only , whether to reckon the evening or the morning first ; it would seem necessary to reckon the morning first ; for if the evening be first , that evening must either be , . the evening of a day preceding morning , seeing every evening supposeth a morning to go before it in proper speech ( and i suppose the history of the creation , gen. . is not set down in metaphorical termes ; ) or . it must be an evening without a morning , and that in proper speech ( here used ) is absurd , and seems also to be as impossible i ● nature , to wit , that there should be a consequent and posterior evening or afternoon , without a preceding morning or forenoon , as that there should be an effect without a cause ; or . it must be the evening following its own morning , and so that morning must be last preceding the first evening recorded gen. . the evening and the morning were the first day , which to affirm would not only be absurd , but would also manifestly fasten the loss of a dayes time on the scriptures calculation : and it seemeth hard in all speech and scripture-phrase , to put the evening before its own morning , seeing there must be both morning and evening in each day ; neither doth the scripture speak any way of evening , but when it 's drawing towards night , which still supposeth the morning of that same day to be passed , or else we must divide the day in the middle of the artificial day , and make the natural day begin at twelve of the noon day , which will be as much against the scripture phrase , that reckoneth still the whole artificial day as belonging to one natural day , the artificial day and night being the two parts of one whole natural day . all the force of the opposite reason is this , the evening is first named , ergo it is first . answ. moses his scope is not to shew what part of one day is before another , but to divide one day from another , and to shew what goeth to make a whole day , to wit , an evening and a morning , not a morning alone , but an evening added to the morning which preceded , that made the first , second , third day , &c. as one would reckon thus , there is a whole day , because there is both evening and morning ; in this account it 's most sutable to begin with the evening , because it presupposeth the morning , and being added to it , cannot but be a day , whereas it is not so proper to say morning with the evening , as evening now added to its morning compleateth the first day , and evening now being past as the morning before ▪ god did put a period by and with the evening to the first day , it being the evening that compleateth the day , and divideth it from the following day , and not the morning : as one would say , the afternoon with the forenoon maketh a compleat day , and the afternoon or evening is first named , because . the day is not compleat without it , seeing it compleateth it ; . because the day cannot be extended beyond it , now the first day is closed , because the evening of it is come . arg. . what time of the day god began his rest , we must begin ours , but he began his in the morning of the seventh day , the artificial night having intervened betwixt that and the sixth , which is clear ; for . gods resting this day is more then his resting in the other nights of the six dayes , it being granted by all , that he made nothing in the night . . there had not otherwise been any intermission betwixt his labour and his rest , which is yet supposed by distinguishing the dayes . again , if by vertue of the command of a day to be sanctified , we should begin the night or the evening before , then , these two or three absurdities would follow , . then we would confound the preparation by the word remember , and the day together . . then we christians might also , by vertue of the concession of six dayes for work , begin to work the night before monday , as the jews on this supposition might have begun their work the night before sunday . . then we were almost no sooner to begin the sanctifying of the day , then to break it off for rest , and when its sanctification is closed , as soon to fall to our ordinary callings . arg. ● . if by this command a whole natural day is to be employed for duties of worship , as another day is employed in our ordinary callings , then is it to begin in the morning , the antecedent will not be denied , the consequent is thus made good ; if men account all the labour of their working time from one nights rest to another , to belong to one day , then must they begin in the morning , or else they must account vvhat they vvork after the first evening to belong to another day , but that vvay of reckoning vvas never heard of , the tvvelth hour belonging to that same day vvith the first hour . again , if by this command a vvhole artificial day together ( that is , our vvaking and vvorking time betvvixt tvvo nights ) ●e to be employed for gods vvorship , then its beginning must be in the morning , for if the latter or follovving evening belong to this natural day before sleeping time come on , then the even before cannot belong to it , for it cannot have both ; but by this command a vvhole vvaking day , or an artificial day is to be sanctified together , and the even after it before vvaking time end as vvell as the morning : therefore it must begin in the morning , and not on the evening before . further , if by vertue of the concession of six vvorking dayes vve m ●y not vvork the evening after ; then the day beginneth in the morning , for the vveek day follovving must begin as the sabbath did ; but the former is true , ergo , &c. these things vvill make out the minor , . it can hardly be thought consistent vvith this command to vvork immediately , when it groweth dark before folks rest . . it 's said luke . v. . and . v. . of the women that stayed from the grave till the first day of the week , that they rested according to the commandement on the sabbath day , and early in the morning came to the sepulchre . . because christ accounteth a whole natural day that which lasteth till men cannot work . . gods working dayes ( to say so ) were such , he made not any thing in the evening before the first day . . the ordinary phrase , to morrow is the holy sabbath , exod. . . &c. sheweth that the day present will last till to morrow come , and to morrow is ever by an intervening night : so if on the forbidden day men may not work till to morrow , then that evening belongeth to it by this command , and if on the sixth day the seventh be not come till to morrow , that is , after the night intervene , then it doth not begin at even , but so it is in these places and phrases . yet again ; it 's clear that in all the examples of ordinary sabbaths keeping and sanctifying in scripture , they began in the morning : for instance , it is said , exod. . . some of the people went out to gather on the seventh day , no doubt in the morning , for they knew well there was none of it to be found any day after the suns waxing hot ; they might have dressed of it the night before , and not been quarrelled with , they being forbidden gathering of the sabbath : the proofs of the former argument give light to this also . there are yet two arguments to be added , which do especially belong to us christians , for clearing the beginning of our lords day to be in the morning ; the first is taken from christs resurrection thus : that day , and that time of the day , ought to be our sabbath , and the beginning of it when the lord began to rest after finishing the work of redemption , and arose ; but that was the first day in the week , in the morning , ergo , &c. this bindeth us strongly who take that day on which he arose to be our christian sabbath . the second is taken from the history of christs passion and resurrection together , wherein these things to this purpose are observable ; . that he was laid in the grave on frydayes night , being the preparation to the great sabbath , which followed : . that the women who rested and came not to the grave till sunday morning ( to use our known names ) are said to rest according to the commandement , as if coming sooner , had not been resting according to it . . that his lying in the grave must be accounted to be some time before the fryday ended , otherwaies he could not have been three dayes in the grave , and therefore a part of frydays night is reckoned to the first day , then the whole sabbath or saturday is the second , and lastly a part of the night , to wit , from twelve a clock at night , belonging to the first day or sunday , standeth for the third , and so he arose that morning , while it was yet dark , at which time , or thereabouts , the women came to the grave , as soon as they could for the sabbath , and therefore their sabbath seventh day ended then , and the first day sabbath began . we now come to the third general question concerning the change , to wit , the change of the seventh day into the first day of the week ; where first , we shall sum up what is moral in this command , and then secondly by some propositions clear the change and its consistency with this command . to the first then , this command doth morally and perpetually oblige to these : ● . that there be a solemn time set apart and observed for worship : . that this should be one day of seven : . that it should be such a day , the very day , which god commandeth , the sabbath of his appointment , whatever day it should be : . that it be a whole natural day of twenty four hours , yet having an artificial day together undivided : . that six , and no more but six , working dayes intervene , and that these be together in a week ; and therefore . that the sabbath be a bounding day , dividing one working week from another ; if then six working days must be in one week , and go together , this will follow also , that the sabbath must be the first or last day of the seven . as for the propositions clearing the change and consistency of it with this command , the first shall be this . the sabbath may be changed from the last or seventh day to the first day of the week without any derogation to this command or inconsistency with it ; for all that is moral in it , to wit , a day , and one day of seven , and a bounding seventh day , leaving six for work together , remaining untouched by the change : beside , the seventh day not having its institution from this command expresly and directly , but only accidentally ( the particular day whether the jews seventh day , or the christians first day of the week being supposed by the fourth commandement as instituted , or to be instituted elsewhere ) as is said , and it 's first institution , gen. . being only a positive and temporary law , may be therefore changed , and yet the fourth commandement keept intire ▪ we need not insist in further prosecution of this proposition , much being spoken to it on the matter already . . propos. not only may the seventh be altered from what it was under the law to another seventh day under the gospel , but it is meet and convenient from good reasons ( even in the command ) that it should be so . for . if these two ages , before christ , and after him , be looked on as diverse worlds , and if the redemption by christ at his coming be accounted the making of the one , as gods creation was of the other , then it 's meet that when the world is renued by redemption , the sabbath day should be changed for memory of that , as well as it was instituted at first for the memory of the former , there being the same reason for both : but they are looked on as two distinct worlds , and called so in the plural number , heb. . . and this last world distinguished from the former , heb. . . and the redeeming of the one is looked upon as the making of the other , therefore from that day forth the day of rest is to be such as may relate to both , now the day being changed to the first , it remembreth us of gods rest at the creation by distinguishing six days from the seventh , and it remembreth us of the new creation by putting christs resurrection in the room of the former . arg. . if the new world be a work as much for the glory of god , and as comfortable to men , vvhen it s begun and closed or finished by the vvork of redemption , as the making of the old world vvas , then the day of rest of the new world is to be made to relate to that , much more if the redemption of the world be more for the glory of god , and for the comfort of men ; then by the ground on which the seventh day was at first instituted , it 's also again to be changed , to vvit , the memory of gods great vvork ; but both the former are true : ergo , or thus , if the ground that made the seventh to be chosen for the sabbath in the old world be changed in the new , and that ground agree better to another then to it ; then it is to be changed : but the ground whereupon the old seventh day vvas preferred is now changed , and there are grounds to prefer another day to it for the same ends ; therefore it is meet the day be changed also : or thus , if the perfecting of the vvork of redemption , and the rest of the mediator after it , be as much to be remembred as the vvork of creation and gods resting after it , then the day is to be changed , but so it is , ergo. arg. . if by christ in the new world all the levitical services be changed , and the ceremonial worship of that day ; then it is meet that the day also should be changed : . for shewing the expiration of that worship and law , it being hard to keep that day , and to distinguish it from the jewish former worship : . to keep christians more from judaizing , and to abstract them even from former services of the sabbath now abolished ; just as now no particular family hath the priesthood , as levi had it before , nor no particular nation hath the church confined in it , as that of the jews had ( though these vvere not typical properly ) yea it vvould be such a day as vvould point out the evanishing of former ceremonies , vvhich the in-bringing of the first day abundantly doth . arg. . if the worship and ordinances of the new gospel-world be eminently to hold their institution of christ the mediator , and to be made some vvay relative to his redemption past ; then it is meet for that end that the sabbath day be changed , so as it may be dependant on him as all other worship is , that is moral-positive or positive ▪ moral , and that cannot be done vvell , if the former day be kept unchanged , at least not so vvell , as vvhen it is changed ; but the former is true , all gospel-worship holdeth of him sacraments , prayers , praises , ministry , &c. ( now sacraments as they ●eal are not ceremonial , for the tree of life vvas instituted to be a seal of the covenant of vvorks in the state of innocency before the fall , vvhile there vvere no typical institutions of a saviour to come , and so sacraments as they are seals may be continued , as perpetual pieces of worship , vvithout hazard of typifying a saviour to come ) therefore he instituted new ones , and that with relation to his work of redemption , considered as past : hence also his prayer or pattern is called the lords prayer , and his sacrament of the supper is called the lords supper , because instituted by him and relating to him ; in this sence it is peculiarly said heb. . . that god put in subjection to him the vvorld to come different from vvhat vvas before , and he is put as the son in the nevv testament in the place of moses , vvho vvas the lavv-giver and faithful servant in the old , heb. . upon this ground vve think that day is called , heb. . . the lords day , to bring it in a dependance on jesus christ , and to make it respect vvhat is past of the vvork of redemption . arg. . if the day of solemn publick worship be a piece of gods worship , capable of bearing a relation to christ to come , and falling out under the mediators kingdom properly ; then when he cometh in the new world , it is meet it should be changed . . to shew he is come . . to shew he is absolute over the house and worship of god. . some way to preach his grace and redemption in the very change of it : but it is a piece of worship and tribute of our time ( as is said before ) and a piece of worship capable of his institution and remembrance ( therefore called the lords day ) which could not be , were not a day of worship capable of that , and it falleth under the power of christ , who mat. . even as the son of man is lord of the sabbath ; and why is that power pleaded in that particular of the day so often , if it were not to shew , that there is reason by his coming to look on the sabbath as under him , even as all other worship was , which stood by gods positive command , even as this did ? arg. . if by this command the day of rest from gods most solemn work be to be our day of rest ; then after christs coming ( not so before ) not the seventh , but the first day is to be observed ; but by the command the former is true . again , if that day be to be kept in reference to any solemn work of god , which was the first day after his perfecting it , then the first day is to be kept : but by the command the former is true , because our resting day is to be kept in reference to the work of redemption , and therefore must be on the first day , which was the day after its closing and perfecting , as to christs suffering and labour , though not as to its application , even as the seventh was of gods resting from the work of creation , though not from his works of providence . arg. . if the seventh day which the jews kept , had any peculiar tye or motive unto them , which by christ is now taken away , then it was meet that at christs coming that day should be changed . we would understand here , that there might be somewhat peculiar or typical in their seventh day , and yet nothing so in the fourth command , which commandeth one of seven , but not the seventh : and though we could not particularly pitch upon what is typical or peculiar in it , yet may we conceive that something there is , as in tythes , offerings , &c. though the particular thing which is typified be hardly instructed : as . if its beginning was on the evening to them ( as some think ) the reason of it was peculiar , to wit , their coming out of egypt at evening , exod. . and in so far at least it would be peculiar to them ; and by christs rising in the morning is changed . . it 's pressed peculiarly on the account of gods redeeming them from egypt , they had that to think on , that sometime they were , where they got not liberty to rest any day , therefore should they ease their servants , as it is deut. . , . this holdeth especially , if it was on the seventh day that their freedom from egypt began , exod. . ( which was after that , made the first day of their year , that is , the morrow after they did eat the passover ) as it 's made probable by some . . it was peculiarly discovered to them by gods raining manna from heaven six dayes , and by his with-holding it from them the seventh . . it was peculiarly accompanied with special ceremonial services beyond other dayes . . gods manner of dealing with them before christ , was to press duties by temporal and external advantages expresly , and more implicitly by spiritual mercies , therfore it was most agreeable to that way and time to press the seventh day on them which minded them of the benefit of creation ; but it 's otherwise with the church under the gospel : hence their sacraments had respect ( externally ) to their deliverance from egypt and temporal things , whereas ours have respect purely to what is spiritual . . the apostle coll. . . taketh in their sabbaths with their other dayes , and though he take not in all dayes alike , yet it can hardly be denyed but their seventh-day-sabbath cometh in there , where all the jewish times are put together : therefore it would seem there is a type , not in the command , but in that day , though not properly , yet accidentally in respect of its worship , end , application , &c. complexly taken ; and that therefore this seventh-day-sabbath is expired at least , if not repealed , seeing that , dayes and times kept by the jews are enumerate with their other services which were antiquated ; even as when the apostle condemneth difference about meat or drink , his meaning is not to condemn , what difference is made in the lords supper in the new testament , but what is from the old , so may the same be said of dayes ; it 's their old difference he cryeth down . propos. . as it 's meet that the day of worship under the gospel , should be another then what was under the law , and should therefore be changed ; so it 's meet that the change should be into the first day of the week , and to no other day . for , . no other day has been honoured with so many gospel priviledges , as . with christs resurrection , matth. . it was the first day of his victory and rest : . with christs appearing twice , at least , on it to his disciples , fingling it out from other dayes ; or his appearing is for no purpose particularly recorded by the evangelist john to have been on that day , if there were not something remarkable in it beside what is in another day : . the spirits giving at pentecost , acts . will be found to be on the first day of the week , now no other day can claim so many priviledges , and so many wayes relate to christ. . if the grounds upon which the seventh day under the law was preferred during that world , do in this renewing of the world agree only to the first day of the week ; then is the first day to succeed ; but these grounds proportionally agree only to the first day under the gospel , which agreed to the seventh under the law. ergo , that which made the seventh day preferrable was , . that god had ended all his vvorks on the sixth , and rested the seventh ; it vvas the first day after the creation ; so the first day of the week is that day on vvhich christ rose ( having perfected the vvork of redemption , and obtained victory over death , under vvhose povver some vvay for a time his body vvas before that ) and vvas thereby manifestly declared to be the son of god , to vvit , by his resurrection from the dead , rom. . . . the force of the example vvill hold here , god made the world in six dayes , and rested the seventh , therefore rest ye vvith him ; so christ having for a time suffered , fully overcame the first day , and began his estate of exaltation , therefore rest vvith him , and rejoyce that day , it being the beginning of this nevv joyful world. . no other day can be substituted in place of the old seventh day , reserving intire the morality of this command ; therefore it must be this that is put in the place of that ; for this command requireth , . one day of every seven , allowing six of every seven to work , and that together : now if the day had gone beyond the sabbath ensuing , it had not been one day of seven , if it had been the second , third , or fourth day , then the six working dayes had not gone together . but now the first being appointed for god next to the seventh , god hath his part or tribute called for , and then came six working dayes together unto us of that same week , and so still they run , god hath one , and we have six of the same week . if it be here objected , that this way , the new world is begun with a sabbath , whereas the sabbath closed and ended the creation of the old world. answ. . thus god hath no loss of what he required ; for this way , no week wanteth its sabbath . . it 's most sutable that the old world should end in a sabbath , and the new begin in a sabbath , that so the worship of the new ( which most distinctly discovereth the change ) might the more immediately and convincingly preach the change , which could not so well have been done if working dayes of both had met together , or a working day of the one , and the sabbath of the other . . though the old sabbath was the seventh in order from the creation , yet it was the first day after mans creation , god beginning as it were , and entring him with that , even so when men are brought into this new world or change , god will begin it with gladness and joy to them . propos. . the day of solemn publick worship required to be observed by this command , was really changed from the seventh or last day to the first day of the week , according to the former grounds . that it was really changed , may be made out by these . . that the apostles and primitive christians after christs resurrection and ascension , had their solemn day for meeting to worship god , yet neither did they by themselves together in practise keep the seventh , nor by command appointed it to be kept , nor gave it the title of the lords day : it 's true , that often they kept it in a sort with the jews , as they did pentecost , for the opportunity of the multitude coming together on these dayes , or to bury it with honour ; as they did practice for a time several of the jewish rites antiquated for their gaining , and till they were fully informed of their abolition ; but in constituted churches of the gentiles , we never read that they kept it , but another day . . the apostles and primitive christians kept and esteemed the first day for their solemn day , beyond and above all dayes , yea , and it only as the christian sabbath . for . on that day they used to meet ordinarily , and that not occasionally , but purposely and determinately , as john . v. . and . which is clearly the first day . . they are purposely together , and not for fear ( for fear scattereth ) but while they are together , they do for fear shut the doors , being very probably led from the news of the resurrection to be together ; and so again , v. . they meet , and christ with them : and though it may possibly be , that on other dayes they met ; yet doubtless this holdeth forth something peculiar to this day , and some lesson to be taken from it : that . christs coming to them is especially trusted on that day , and that while they are together . . that when they met at any other time , ' ere he came to them it 's never said , they were or came together the second , third or fourth day of the week , but on the first ; and vvherefore doth the holy ghost record that day , or their meeting on that day , when he omitteth the naming of other days ; but that that day in its exercises may be especially taken notice of , and though other dayes had been much alike in exercises to them , yet the recording of this day so often , and omitting the other , intimateth a difference , sure they are not alike in this , so much for the of john , which is the first place of scripture we make use of . the second is acts . . . here they are said to be , all with o ●● accord in one place when pentecost came , where it 's clear , . that pentecost was on the first day of the week , for it was the fiftieth day after the feast of unleavened bread : now according to the jews account their passover day was on the sabbath ( called john . ● . an high sabbath ) in which christ lay all the day in the grave , as appeareth ; for that day is called their preparation for the feast , wherein christ suffered which is our fryday ; reckon now what will be the fiftieth day after , or pentecost , and it will be found to be the first day of the week : and it 's not only observable for their meeting , but for god's sending the spirit on them , as a special blessing of that day , and his countenancing of their worshipping him on it , according to his promise ; . it is clear that they did meet together on this day . . that this meeting together was not a daily or ordinary meeting together ( for john we see they went to fishing , and no question sometimes they went asunder ) for v. . it 's marked as a thing not ordinary to every day , that on that day they were altogether in one place . . it was not a meeting in reference to the pentecost feast ; for . they only are together , distinct from the people . . it 's not in the temple , but in some other house fit for their meeting together at publick worship ; it must be therefore , because that day was the time of their solemn meeting , even their christian sabbath . the third place is acts . . and upon the first day of the week , when the disciples came together to break bread paul preached unto them , &c. where it is clear , . that this meeting was for publick worship , as the breaking of bread and preaching intimateth . . that there is some observableness in this circumstance , that it was on the first day of the week , and that that day is mentioned rather then any of the former six dayes in which he had been there at troas , though it 's more than probable they had meetings and preaching on them also ; but this is the only and great difference , that their meetings on these days were occasional , and it may be but partial ( to speak so ) but the solemn chief sixt meeting of all , was usually and ordinarily on the first day . . this coming together on that day for these ends is spoken of , as a thing that was not new , nor occasional ; but as their customary , constant , known , practice ; they came together purposely to break bread and to wait on other ordinances . . it 's clear , that by special applying of these exercises to that day , and by mentioning of the day for that end , that , that day was their most solemn day , and that the old seventh day was not so ( at least necessarily ) imployed by them . . neither is it like , that paul , who was ready to depart , would have stayed for the first day of the week , if there had not been some solemn worship in that , or that he would have passed the old seventh day-sabbath , especially to the marring of his other occasions had they been equal , if more sanctification had been required in it , then in the first day of the week , or that he would have so much insisted in religious publick worship on that day , if the former seventh had been imployed in that service , but here the church being constituted of believing gentiles , there is no mention of the old sabbath , but as of another common day of the week ; yea . pauls spending this whole day in that service , and continuing his sermon till midnight ( yet accounting it still one day ) in solemn meeting doth confirm this day to be more than an ordinary day , or then other days of the week , as being specially dedicated to these services and exercises , and totally spent in them . . it 's said , that the disciples c ●me together , they were not sent for that day , but they came together being called and accustomed so to do on that day , and as being put to these duties by the day , as the proper exercises in which it is to be spent . hence we may argue ; if the apostles and primitive christians did observe the first day of the week , as their prime and chief time for solemn , publick worship , and did pass over the old seventh day , then is the day changed from the seventh to the first day of the week , but the first is cleared by the former instances , ergo , &c. and if these meetings on that first day were not such as used to be formerly on the seventh day , i desire to know a reason , . why their meetings on that day should be particularly recorded rather than their meetings on any other day ; and then . why the one is so oft mentioned , and the other never , to vvit , that they met the second , third day , &c. of the week . or . if their meeting on this first day now ( after christs ascension ) be not like his going to the synagogue on the seventh day-sabbath , and doing such and such things on the sabbath : that day being most frequently mentioned before , whereas now there is deep silence of that day , and the first day is reco ●ded in its room , neither can the scriptures speaking of the one , and silence in the other be for no purpose , or for any other purpose . and as the practice of the church holdeth out the change of the day , so doth the title given , rev. . . to the first day of the week , to wit , the lords day confirm the same , whence we argue . if the title , which by the lord and his people was given to the seventh day-sabbath under the old testament , and under which , and by vvhich , he claimeth a seventh day in this command ; if i say that title in the new testament be not given unto the seventh , but unto the first day of the week ; then is the day changed from the seventh day to the first , and the first falleth now under this command , as the seventh formerly did ; but the former is true , the first is styled as the seventh was , and as this command styleth and claimeth the day to the lord to be observed for him ; therefore now is the sabbath changed from the seventh day to the first day of the week . the titles whereby the sabbath is distinguished from other days and peculiarly claimed and marked by god as his , and that in this same command , must certainly evidence that day , which he hath set apart and doth claim as he applyeth them : and therefore if these titles be given and applyed to the first day now , it must needs shew a succeeding of that day unto the former seventh , for during the observation of the seventh day these titles were not , nay could not be applyed to the first , no day being then the lords but the seventh . now we find that the seventh day-sabbath is in the old testament styled by the lord under these titles , and so claimed by him . . it 's called here the sabbath of the lord or to the lord , that 's the lord's , as contradistinguished from the six days he hath given unto us , a day that he hath right to , and not we , therefore called the lords sabbath . . isaiah . . it 's claimed by the lord as his , my holy day , which is so called . to distinguish it from other days . . to stamp it with the lords mark in respect of it's use , for it is not to be applyed to our use , but to his own , it being his in a special manner . but in the new testament after christs resurrection , the seventh day is not so styled and claimed , but the first day of the week is , rev. . . i vvas ( saith john ) in the spirit on the lords day : in which place these things are clear . . that after christs ascension there vvas a peculiar day belonging to the lord beside and beyond other days . . that it was not the old sabbath , for . johns scope being particularly to clear the time of the vision by the circumstance of the day , the particular day as distinct from other days , to call the sabbath then used amongst the jews ; the lords day had more obscured it then cleared it , yea . in that it 's called the lords , according to the phrase of the new testament , it supposeth some relation to christ the mediator , as being derived from him which cannot be said of the seventh day sabbath . . that it was not any indefinite day of the lord : for , . there is great odds betwixt the lords day , and the day of the lord , the former looketh to a constant special right and peculiar interest that god hath in that day beside other daye ● , even as when the seventh day was called his day before , the temple , his temple , the prescribed service , his service , and the sacrament of the supper , his supper , &c. . that day would be still dark to the church if it were indefinite , contrary to johns scope . . that it is , and must be such a day as was commonly set apart by christians to god as his , and that with respect to christ the mediatour , and such a day as was known to them ; and by the former practises it is clear , that this day is the first day of the week , being the lord christ's day , who now having conquered death , and gotten the victory , he doth therefore claim this day as a tribute to him . this being clear , that no other day can claim this title , and that the first day hath good ground to claim it , we may put it out of question , that it is the first day or no day , or if it were not the first , that to no purpose were the designation of that day inserted , seeing to no other day hath it been applyed , nor can it be applyed . this truth has been uncontroverted in all antiquity , and almost by all writers ( till of late gomarus beginneth to question it ) as rivet cleareth on this command against him . now ( supposing it as unquestionable that this is the very first day ) we are to inquire if the title applyed to this day be the same with that in the command , and which usually was given to the old seventh-day-sabbath , or that then lords day . and it is clear , . that this title claimeth this day to god as his day , it being possessively exprest , as when we say , the lords throne , the lords altar , the lords sabbath , &c. . it contradistinguisheth that day from other dayes , as if they were not so the lords , but ours , like that in the command , six dayes shalt thou labour , &c. but the seventh is tho lords , so it 's the lords in a peculiar way , we having lesser right to imploy that day for our own use then any other day ; and this claim of the first day to be the lords , inferreth a condescension or dispensation whereby the last day becometh ours , for had there been two dayes belonging to him , one day could not have been peculiarly called his ; in which respect , ● cor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lords supper is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own supper , even so the lords day is distinguished from other dayes . . it layeth on a necessity of using it for the lord , and not for our selves , because it 's his , and will infer the same moral duties and ends which the command obligeth to . . it will infer an appointment of christs , whereby he appropriateth that day to his service , and claimeth it to himself ; why , because he calleth it his , even as in the fourth command there is no express institution of the seventh day , yet because the seventh was called the lords , and in his former way and dispensations intimated as a day to be kept for him , therefore it 's understood and taken for granted by the jews to be instituted , seeing he calleth it his ; so may we conclude here , that there is an institution and appointment of the first day to be the lords , because it 's claimed by him as his , although no such plain express institution be of it as of other ordinances , it being clear that the institution of dayes i ● left more generally to be gathered : from all which we may gather the conclusion , to wit , that the first day of the week is stiled by the same peculiar titles claimed by the lord expresly as his right and due , and upon as valid grounds under the new testament , as the seventh day was under the old ; therefore now the seventh day is changed , and the first is come in its room , which was the thing to be proved . in the last room we argue from the apostles ordinance cor. . , . concerning contributions for the saints ; as i have ( saith paul ) given order to the churches of galatia , even so do ye , that is , the first day of the week let every one of you lay by him , &c. i say we argue thus , that not the seventh , but the first day , is the chief solemn day for worship after christs resurrection . if the first day of the week be particularly and eminently pitched on by the apostle , and that in diverse churches as the fittest time for expressing their charity , then must there be somewhat eminent in the first day , giving ground for such an appointment and ordinance , as the apostles singling that from other days for such an end ( and no other reason can be given , but that that day being more especially and immediately appointed for god , is most fit for that duty , which is a work of mercy ) but it 's there clear , that the apostle pitcheth singularly on that day beside other days , ergo , &c. for strengthening of the argument , consider . that it 's clear to be the first day of the week , since that same phrase which is used by the evangelists , matth. . . mark . . luk ● . . is made use of here by the apostle , who no question followeth the evangelists phrase , yea his following that phrase may hint at a reason , why he commandeth charity to be on that day , or sets it apart for that use as beyond other dayes , to wit , our lords resurrection . . it 's clear , that he thinketh it not indifferent what day it be done on , nor that all days are alike , therefore he pitcheth on that day , the first day , and that not in one church only but in many . . that this is not commended only to them , but commanded and enjoyned even in reference to the day , and will the apostle load churches with commands in that circumstance without ground , and universally ( to speak so ) prefer one day to another , and so as he will have uniformity in the very day in the church of corinth , with other churches unnecessarily ? let it not be said , nay nor thought . . that this day was commanded even in the churches of galatia , in which churches he had condemned the observation of days , whereby it would seem to be clear , that he counteth not the preferring of this first day , as one of these days the observation whereof is prohibited and condemned by him , nor willeth it to be laid aside ; and that purposely he passed the seventh day as amongst these days , which were not to be observed and retained but laid aside . . that the thing required is a duty of the sabbath , being a work of mercy , as isa. . giving bread to the hungry , is mentioned particularly , as one of the duties of gods holy day . . that the mentioning of the first day of the week must be looked on , as relating to , and as compared with , the practise of keeping solemn meetings on that day , and this command of doing this on the first day of the week must be more strong , and infer somewhat more being compared with other places , then if such things were not recorded other ways of the first day . . this command supposeth them to be already acquainted with some special priviledges of the first day beyond others , when he commendeth this as a motive to them to be more charitable , to wit , that it was to be done on that day . . that there must be some peculiar thing in this day making it fit , yea more fit for such a purpose , as doing works of charity on it ; rather then on any other : and the apostles commanding this ( and that in many churches ) doth necessarily presuppose a reason why he doth it , drawn from some fitness of this day by another . now if we will enquire , no reason can be given but that the seventh day , sabbath was expired , and that this first day was instituted in it's place , for otherwise any day was alike ; yea the seventh day being the last day of the week , and the day when men usually reckon their weeks success , it would seem more reasonable for this end , that men at the close of the week should lay up by them , as god had blessed them , then to reserve it , to the beginning of another week , were not the first day more especially to be sanctifyed then the last , and the last to be accounted but an ordinary working day : the fitness then floweth from this , that the first day of the week being the day of their solemn communion with god , and with one another , and the day of their partaking most liberally of spiritual blessings from him , that therefore they should be most readily warmed in their affections , and be most liberal in their communications to such as wanted , especially if we consider the jews to be parties for whom that collection or contribution was ; it 's the apostles great argument whereby he pleadeth for charity to the poor jews from the christian gentiles , rom. . , . that the gentiles were their debtors in temporals , because they had received spiritual things from them ; now this argument is most fresh and powerful , when believers do on the first day of the week record gods priviledging them with his ordinances , and giving them his day in place of the ordinances and day ● which the jews once had , and yet deriving these unto them by the jews , i say this argument will then be most fresh to incite to that duty in particular . if any say that it was accidental , that the first day was chosen or named rather then another , because one behoved to be named and it was alike which : but . i demand why is it universal ? if it were from one church only it might possibly , have been thought so , but he doth call for this duty on that day from more churches : . why doth he not recommend it , but command it as having more then an indifferency in the very day : and . can it be by guess or accident ( to speak so ) that so many priviledges are fallen on that day ? and that so many things are recorded of it , and astricted to it by commands , which is not done of , and to , any other days ▪ and if one place would not suffice to prove , that the first day and not the seventh day was preferred by the apostles , as the chief day of solemn publick worship , yet all these things put together must prove a preference in that day , or we must say that the penmen of holy scripture have been very partial , who have marked many things , and recorded them concerning gods worship on that day , and have never so much as once for solemn service named , what was done on the second , third , fourth , fifth dayes ; we must either say , that this is inadvertently done ( which were blasphemy considering by what spirit they wrote ) or we must say it 's done to put a preference on that day , and to shew that it 's especially to be taken notice of , as the most solemn day for god's worship by christians ( which is the thing to be confirmed ) for , the day that 's claimed as the lords , kept for him , and singularly marked to be priviledged beyond other days , must be his day ; but this first day is such , ergo , &c. propos. . this change of the day whereby the seventh is laid aside , and the first substituted in its room , is of divine authority and institution ; and not by any meer human or ecclesiastick constitution . i conceive there is indeed no mids here betwixt a divine institution , which hath gods warrant and authority stamped on it , and for conscience sake is to be observed as being ; obligatory thereof , and that immediately ; and human or ecclesiastick constitutions , which may reach the external m ●n , but in the matters of worship cannot bind the conscience or impose them as necessary : now that this change is not by the last , but by the first , we prove these ways . . thus , if it be not human or ecclesiastick , t ●●n it must be divine , but it is not human or ecclesiastick , ergo it's divine : that it is not human will appear . if it reach the conscience , and that immediately , then it 's not human but divine , but it doth so . . if no man or church on earth have power to alter gods day , now , nay , nor simply , or at all , then it 's not human or ecclesiastick , but first , none can change it , as we might clear from great absurdities , that would follow . . if any church have this power let them shew it , the old church had it not , neither the new , as is cleared in the first question . . we proceed to evince this change to be by divine institution these four ways . . from reasons flowing from scripture , or consequences drawn from it , . thus , where by genuine and native consequences drawn from scripture any thing is so imposed , as it cannot without sin be altered or neglected , there is a divine institution ; but in the change of the seventh day-sabbath to the first such consequences may be drawn from scripture , as will ( upon supposition of the change ) a strict it to the first day , so as that cannot be altered or neglected without sin , ergo , it 's of divine institution : the question can be only of the minor , which is made out from what is said in the third proposition , thus , if these very grounds which plead the conveniency of the change simply , do plead the conveniency of that change to the first day , then by clear and unforced consequence , the first day is chosen and cannot without sin be passed by , altered or neglected , except we say these reasons have no weight ; but these very grounds will be found to plead for , and to be applicable to , the first day of the week a lonely : and therefore beside all other days in the new world it m ●y be called the day , which god specially made , as it is the day of christs rest from the work of redemption , answerable to gods rest a ●ter the cre ●tion , &c. and therefore as being most conducible to that end , the first day cannot be without sin past by neglected or altered . . thus , if the very day of christs rest in the new world be to be rested on , and sanctified as the sabbath , then the first day is to be rested on and sanctified ; but by analogy from the works of creation , we may see that the first day of rest after the finishing of the work of redemption is to be sanctified , ergo , &c. and psal. . is very considerable to this purpose , wherein there is . a prophecy of christ. . of a day which god hath singularly made for us to joy in . . that day is the day wherein the rejected stone is made the head of the corner , which day is clear from rom. . . to be the resurrection day ; yea suppose that day there doth signifie the time of the gospel , wherein we should joy , yet even that way , the first day is by proportion that day eminently , wherein christs victory was manifested , and so the day wherein christians ought especially to rejoyce . the second way we may reason for the change to be by divine institution , is from this command : if ( supposing still a change ) by the morality of this command , the seventh can be changed into no day but the first day of the week , then is the change into the first day , of divine institution ( for so that must necessarily be , which is by vertue of a command ) but by this command no other day can be admitted ; for each week is divided in six working days , and these together to us , and one of rest and that to god ; now by changing it to the first god getteth one and we six and that together ; but if the day were the second , third , fourth , &c. it would not be so ; for the six working days would be interrupted , which is contrary to that morality of the command , whereby our days are distinguished from his , that ours , for one week being fully by , we may with the greater freedom give god his . the third way we take to prove the change of the day to be by divine institution is this ● if by the practise of the apostles , who were guided and inspired by the spirit in things belonging to their office infallible , this day was observed as different from other days ; then there is a divine institution of , and warrant for , this day ; but by the practise of the apos ●les this day is celebrated as different from , and preferred to , other days , or as divine , therefore it 's of divine institution ; if the divine practise and example of the apostles in things moral and common to all , do not either suppose a divine antecedent institution , or infer a subsequent , then their practise and example , which in these things is infallible and unerring , will have no more force then the example of others , which were absurd , their examples being especially pressed on us ; and if in any thing their example be divine , it must be in this so particularly and so well circumstantiated ; and where their meeting is not recorded to have been on any other second , third , &c. day , certainly their practise must be not only more then nothing , but very significant ; and indeed in positive worship , the lord hath been pleased to be more sparing ( to say so ) and to leave us more to gather from examples then in negatives , as in the positive part of swearing , admitting of church members , in government , baptism and admission to the supper , yet none can say that there is no scripture-institution in these , where there may be such grounds or examples . . the divine institution of the chang may be argued from the title thus , if that which is called the lords , be his by divine institution and separation from other things not so called ; then this first day must be his by divine institution and separation from other days , but all that is called the lords , is his after this manner , ergo , let the minor be confirmed these three ways , . by looking to what is called the lords generally in the old testament , as his house , his altar , his priests , his tithes , &c. are they not still his , because by him separate for distinct uses in his worship : . by looking more particularly , how the seventh day was called his day , or the sabbath his , is not this the reason , because it was appointed by him for his worship beside other days ? and can can any reason agree better to this ? . by looking how any thing is called the lords in the new testament , there is no other or better phrase or designation to try by , then that cor. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even as this first day , called the lords day is opposed to our dayes or common days , and that is called the lords supper , because instituted by him , for such and such spiritual ends and uses : and therefore there can be no better ground gotten for shewing why this is called the lords day beside others , th ●n by comparing it with other scriptures , and if in other things that phrase import a divine institution , why not in this ? i do not mean that this is an institution , or that it will prove that there must be a clear and express institution shewn , but i mean this , that it will inferr there is one , and that it is divine , seeing god is to choose and not we . we might here again produce the four witnesses already attested for the morality of this fourth command , to wit , . the general practise of primitive christians , . their general opinion and judgment , . mens consciences , . the dispensations of god ; which will also all clearly depone in this , about the change of the day . propos. . although we know not the peremptory and precise time when this day was instituted , and the very first day sanctified , nor whether it was immediately by christ , or mediately from him by the apostles instituted , which is of no great concernment to the main of its institution ; yet we think it most probable that our lord did from the very day of his resurrection either himself institute it , while as acts i. v. . he taught them what concerned the kingdom of god ; or did inspire his apostles to observe it from that time forth ; because , . if it was not then instituted , the church had for some time wanted a sabbath , the seventh-day-sabbath being expired by the resurrection . . the reason moving the change and preferring the first day before others as in a nearer capacity of sanctification for that end , was from that time forth . . the apostles practise of meeting ; and christs keeping with them , hath been from the first change , even on the first two first dayes of the week , john . , . . all the practises and other grounds whereby the change is evidenced , suppose still the institution to precede ; which maketh i ● appear to be very ancient . and so we resume and close these six propositions , . the day may be changed from the last to the first : . it 's meet it should be so , and there is good reason for it : . it can only be to the first : . it 's so changed actually : . it 's change is not by human , but by divine institution : . it s institution seemeth to be from the rise of the gospel church , and the very day of christs resurrection . hence vve infer . good vvarrant , even gods vvarrant for imploying the seventh day to our selves , seeing god seeketh but one day in seven , and novv has chosen and claimeth the first . . gods vvarrant for sanctifying the first-day-sabbath or the lords day as his institution . . that the lords day is to be sanctified by us christians , and that by vertue of this command , as the seventh day vvas by the jevvs on its grounds . we come novv to speak of the sanctification of this day , vvhich is the main thing , and for vvhich all the rest is intended , vve shall first consider the precept , and then . the reasons vvhereby it is inforced . the precept is , sanctifie it , or keep it holy , sanctifying of it is twice mentioned in this command , . in the end , it 's said god hallowed or sanctified it , that is by separation , destination and appointment for holy uses , and as a part of worship , so he sanctified the temple , altar , &c. not by infusing any holiness in them , but by appointing them for holy uses ; thus only god can sanctifie a day , or any other thing , so as to make it a part of worship , and no man or power on earth what somever can do that . in the precept it self we are commanded to sanctifie it , that is , by the application of it unto the uses wherefore he hath set it apart ; thus we sanctifie what he hath sanctified when we use it and imploy it according to his appointment . and so we are to consider , the sanctifying of this day in these duties called for from us on it . this sanctification is two wayes set down , . in its cessation and rest , separating it from other uses , and so keeping it from the common uses , to which other dayes may and use to be applied : . in its special application to and imployment in holy uses . for clearness we shall consider this sanctification , . in respect of its rest , what we are to abstain from ▪ . comparatively , with that strictness cal ●ed for from the jevvs : . eminently , vvhat is required more as to holiness this day then on other daies vvherein also the lords people should be holy ? and vvherein this go ●●● beyond these ? . positively , ●n vvhat duties it should be taken up : . complexly , in respect of vvhat is called for to the right sanctifying of that day before it come on , in the time of it , and after it is past , and that in publick and private , and by all relations , master , servant , &c. and throughout the vvhole man , thoughts , vvords , and deeds , and throughout the vvhole day : . oppositively , or negatively , vvhat are the breaches of this command , and the aggravations of these sins vvhich break it . first then , vve consider it in its rest , vvhich is required ; and because there are extreams , some giving it too little , as the jevvs did before the captivity ; some too much , even to being superstitious , as the jevvs after the captivity , and the scribes and pharisees particularly in christs time did ; stretching this rest too farr . we must therefore consider it more narrovvly and particularly for quieting of our consciences , for the jews are by the prophets ezek. . jer. . and by christ , matth. . reproved for both extremes respectively . we do then in this matter assert first , that there is a rest required here , which is extensive to a mans words , thoughts , and actions , whereby many things lawful on other dayes , become unlawful on this day . yet . we assert , that by this rest all sort of actions are not condemned , but only such as are inconsistent with the end and scope of this command ; as by other scriptures , and the practice of christ and the saints is clear : we conceive therefore these to be permitted . . all duties of piety , as was sacrificing under the old testament , or preaching , hearing or going about the sacraments under the new testament : in which sense , matth. . our lord saith , the priests prophaned the sabbath and were blameless , not that formally they prophaned the sabbath , or did indeed break that command , but materially they wrought in killing beasts , &c. which had been unlawful , had it not been in the exercises of piety . . all things that have a tendencie , as necessary helps and means to the performance of the former works of piety , are lawful , as going to the congregation to hear the law , calling the assembly for worship by trumpets , or bells , or by a voice , journeying , going or riding to church , &c. because the duties of the sabbath cannot well be done without some of these , nor at all without others of them . if it should be asked here , what that , which is called a sabbaths day journey , acts . . was among the jews ? and whence it came , and what way may it be stinted or limited among christians ? answ. it was to them cubits , which according to the different measuring of that distance of ground consisting of these cubits by a lesser or longer cubi ● , is reckoned to be more or less by learned men ; but all agree ( saies goodwin in his moses and aaron ) in this , that these cubits was a sabbath daies journey . it arose to be reckoned so from these grounds ; . from their expounding exod. . . let none go out of his place ; thus , let none go without the bounds of the city , which with its suburbs was cubits , or a mile about . . that the tabernacle of the congregation was so far from the tents of these who pitched about it in the wilderness , numb . . as they supposed ; and that the priests kept that distance from the people in entering with the ark into jordan , jos. . . whence they gathered that a man might still go to the ark or place of worship , as it was then in these cases at a distance from them , and no further on the sabbath day . but we say whatever superstitiously or on custome they took up ( for that is but their tradition ) we cannot stint a sabbath daies journey to so many miles , fewer or more , but it must be as the man is in providence cast to reside further from , or nearer to the place where the ordinances are dispensed ; for one may go many miles and not prophane the sabbath , if he cannot have the publick ordinances nearer , whereas another may break the sabbath by going but to his neighbours door , yea by walking in his own house , or to his door , if either it be done idly , or with respect to another civil or worldly end , which agreeth not to that day ; it is not here remoteness or nearness , but what sweyeth us , and what is our end , that we are to try by . . all works of mercy are lawful on that day , as laying beside us something to the poor , cor. . . sending or dealing something to those who are in want , isa. . . visiting others , to comfort , strengthen , or otherwaies to edifie them christianly ; though idle and carnal visits ( albeit , alass ● too rise ) are not permitted . . good works , as christ saith matth. . . it 's lawful to do good or well on the sabbath , such are giving of physick ( when it is necessary ) bringing of physiti ●ns , saving a mans life , and taking p ●ins for it , &c. luke . ( these good works may be classed either with works of mercy before , or with works of necessity that follow , both being good works as they are works of mercy or of necessity ) . works of necessity , such as feeding beasts , leading them to the water , pulling them out of ditches , when they are fallen into them on that day , and much more preparing honestly sober allowance for the susteining of the body , as the disciples pluck't the ears of corn , matth. . and the jews , exod. . . dressed the manna on the sabbath , though they were not to gather it , yet on the sixth day to bake and seethe a part , and to keep a part till the morrow , but not till the day following , and therefore they behoved to dress it also ; yea , jesus christ went himself to a feast on the sabbath , luke . ( that he might take that opportunity by his spiritual discourse to edifie the company as he did notably ) which he would not have done had it been unlawful to dress any meat on the sabbath , yet his carriage was such at that feast most remarkably , that it would be followed as a pattern by such as may be invited by others to eat with them , and shall be disposed to go on the sabbath : and if this were the design of the inviters and invited , mens eating together on that day would not readily prejudice the sanctification of it , as very often it doth : such is ●lying on the lords day from a destroying enemy , and in other warranted cases , matth. . defending our selves against unjust violence , &c. . works of comliness , tending to honest or decent walking , as putting on of clothes honestly , making the house clean from any uncleanness that may fall in it throughout the sabbath , &c. by all which believers have allowance , . for piety , . for charitie , . for what is needful for their beasts , . what is needful and convenient , or comly for themselves ; and more is not necessary : in these the lord hath not streightned them , neither hath he pinched and pinned them up to absolute necessitie , but hath left them to walk by christian prudence ( yet so as they may not exceed ) for the disciples possibly might have endured that hunger , and not pluck't the ears of corn , or beasts may live a day without water , and not be much the worse , or some sort of victuals may be provided to be set beside men on the sabbath needing no dressing or preparing ; yea , a man may live on little or nothing for one day : but the lord hath thought good not to streighten them , so as to make his day and worship a weariness and burden unto them , seeing he hath made the sabbath for man , to be refreshing to him , and not man for the sabbath ; nor will he have their consciences to be festered with inextricable scruples : he leaveth it to men on other dayes , how much to eat and drink by a christian prudence ( yet allovveth them not to exceed even on these ) so here there is some latitude left to conscientious reason to vvalk by ; for some may do something at one time , and not at another , yea , one man may take more pains in upholding his body then is called for from another vvho is stronger , so that it 's impossible to set particular rules vvhich vvill agree to all , but men vvould look , to their end , . to their need , . to vvhat may conveniently attain the end . yet it is needful here to add some qualifications or caveats , lest folk indulge themselves too much , and exceed under the pretext of the former libertie vvhich the lord hath condescended to leave men at . . that men vvould see that the necessity be real , that real sickness keepeth at home , that real hazard maketh them flie , or maketh them bide at home , that it be such a necessitie as they cannot contrive a vvay conveniently to evite vvhen it cometh , or could not foresee before it came . . men vvould see that that necessitie be not brought on by themselves ; if the thing might have been done at another time , that necessity vvill not excuse ; though if the sin be taken vvith , and repented of , and christ fled unto for the pardon of it , vve may go about the doing that lavvfully vvhich sinfully vve have necessitated our selves unto ; as suppose one had got vvarning to slie the day before , to bring such a physician , or to provide such drugs , &c. if he did it not , then he sinneth , yet vvhen necessity cometh he may still do it , but not vvith a good conscience , till he first acknovvledge the former fault of his neglect . . it vvould be adverted , if that thing may be done , as vvell another time , or may not vvithout prejudice ( that is considerable ) be delayed till the next day ; thus taking or giving of physick on the lords day , making ordinary civil visits , beginning voyages , &c. vvill not sustein and bear vveight before god , vvhen folk do them that day , to have their ovvn vvork day free , and so put by the proper duties of the lords day , for some things that may be done the day or daies follovving : thus rest is commanded exod. . . even in sovving time and harvest ; because the necessitie is not clear , but dependeth on ordinary providence , and folks are to expect occasion and opportunities for them aftervvard . . men would take heed that they have not a tickling complacencie that such necessities fall on the sabbath , and be not glad to have diversions from the proper duties of the day . they would go about such works with a sort of sadness , though yet with clearness and peace of conscience as to their lawfulness : therefore christ saith to his disciples , matth. . . pray that your flight be not on the sabbath day ; because it would be heavy to gods people to slie on that day , though it was lawful . . we would see that it marr not a spiritual frame , and that in doing these we turn not to mind the world as on other dayes ; there would be still a respect to the day in our frame ( which is called for in the word remember ) and even when our hand is otherwayes imployed , the heart should not be taken up with these things , but so far as is necessary to the acting of them . . it would be adverted to , that they be done without irregularity , and so as not to give offence by them ( hence it was that christ ever gave the reasons of what he did on the sabbath ) lest others , not knowing our necessity , judge us guilty of sabbath-breaking , or be involved without necessitie to do the like . . folks would have great respect to the end in these works , and to the motive which swayeth and putteth them on . if it be outward gain or fear of some temporal loss ; as if for gaining money a physitian should go rather on the sabbath then on another day to save the life of a man ; that turneth then to be a servile work , and one of his ordinary week day calling ( to speak so ) : so if a minister should preach with respect to gain or applause on the sabbath , or if any man should make a visit for a meer civil end , as we visit on other dayes , without a sutable respect to spiritual edification or furtherance of piety , it will marr all , and will be found a breach of the sabbath . . we would beware of spending too much time in these things , but would endeavour timely and quickly to expede and dispatch them , and rightly to trust them : dressing of meat , and trimming , adorning , and busking of folks bodies will not be found a well spent part of the sabbath , when it shutteth out other duties , and getteth too much time , as it doth with many . by all which we may see what need there is to watch over our selves in these things , lest our liberty be turned into licentiousness , and lest we grow either idle or carnal on that day . let us then consider how far this rest extendeth : and under it we take in . the rest of the whole man , outward and inward , in deeds , words , and thoughts , so is it isai. . . we should not speak our own words ( nor by proportion think our own thoughts ) nor find our own pleasures . . it goeth through the whole day , for though every minute of the day cannot be applyed to positive duties , yet in no minute of it , is it lawful to do another work ( inconsistent with the qualifications and scope aforesaid ) that is the negative part in it , thou shalt do no work , which bindeth ad semper . . it is to be extended not only to a mans own person , but to all under him , children , servants , &c. he must be answerable for it , that they rest , and must give them no occasion of work . . it 's to be extended even to the least work of any fort , if unnecessary , as gathering sticks , speaking our own words , &c. these are all breaches of the sabbath . . this rest extendeth to all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted , or are consistent with the sanctifying of the sabbath : as , . all works which tend to our external profit , pleasure , satisfaction , &c. all works of our callings which make for the increase of outward gain and profit , such whereby we ordinarily sustain our lives : these heb. . . are called our own works , and here it 's such works as ordinarily are wrought in the rest of the six dayes : so it is doing thy own pleasure as well as vvorks , isa . . such vvorks as tend to others external gain or profit as the great motive of them , as servants may be vvorking for their masters profit , and yet prophane the day . . such as are not necessary on that day , as ploughing , sovving , reap ●ng , or gathering in , and that even in seed time and harvest ; and so fishing , going of mills , &c. vvhen these are not done for the very preserving of life , because they are not necessary out of that case ; neither is there any thing here of an extraordinary dispensation that maketh them necessary , the vveather depending on an ordinary providence , or ordinarily depending on providence , vvhich is to be reverenced : hence though the vveather and season be rainy , yet it is not lavvful to cut dovvn or gather in corn on the sabbath , their hazard in this case being common and from an ordinary immediate providence ; yet suppose that a river vvere carrying avvay corn , or that winds vvere like to blovv them into the sea , it vvere lavvful in such a case to endeavour to prevent that , and preserve them ; because . that cometh by some more then ordinary dispensation of providence in the vveather , and affecteth and putteth in hazard this corn more then others : . because there is no probability of recovering these in an ordinary vvay , though the vveather should alter , but there is hope of gathering in of such as are in the fields vvithout that reach of hazard , if the lord alter the season . . such as are for carnal pleasure or civil ends , thus playing , gaming , much laughing , &c. being our ovvn vvorks , more especially our ovvn pleasure , are unlavvful on that day . . consider that all things are prohibited vvhich marr the end of the day , and are not consistent vvith the duties thereof ; such are buying , selling , &c. out of the cases of pressing necessity ; folks cannot be spiritually taken up , and vvith these also ; so playing and gaming is no less consistent vvith praying , reading , conferring , &c. then ploughing or such like , yea , is much more indisposing for it , and so vve do necessarily thereby incapacitate our selves for the duties of the day . . all things are forbidden vvhich consist not vvith this rest and the duties of vvorship called for from our selves and others ; thus unnecessary journeying , vvalking , even suppose one could or should be exercised in meditation , is not resting as is required , much less is gadding in companies , in the street , or fields , to the neglect of secret and family duties . in a vvord , vvhatever is not religious and spiritual exercise , or furthering or helping unto vvhat is so , out of the excepted cases ; much more vvhatever is sinful , scandalous , or unsutable on other dayes , or doth divert from , or indispose for the duties of holiness , and the vvorship of god on that day , is inconsistent vvith this rest , and so prohibited : for , this rest is not primarily commanded and required for it self , but as conducing and subordinate unto the performing of holy duties in it ; therefore our rest is to be regulated , so as may best contribute to that scope , and vvhatever marreth that , though it should not be vvork strictly , but idleness , carnalness , or playing , and gaming , and sporting , yet it 's a breach of this rest : for . that is no religious duty ; nor . tending as a necessary help to it ; nor . is rest commanded that vve should play in it , but that vve should sanctifie it ; and . playing or sporting cannot be called sanctifying the day ; othervvayes vve might have mo sabbaths then one , and the prophanest vvould love them hest ; . playing separateth not the sabbath from other days , more then vvork doeth ; for men play in all ; . playing is neither a religious duty , it being amongst the most irreligious and prophane ; nor a duty of necessity for easing of vveariness , vvhich doth not here come by any bodily toyl and labour , but ( if there be any ) from being exercised in spiritual duties ; which , therefore , change and variety will through gods blessing do , so as the person may be born out in them ; nor is there any place for it , except some duty be neglected , therefore it 's inconsistent with this . we come to the second way of considering the sanctification required here , and that is by comparing it with that strictness called for from the jews , and to which they were tyed . we speak not here of ceremonials ( for so their whole service might be more burdensom then ours , and particularly their sabbath-services , because they were doubled on that day ) but of moral duties ; and in that respect we say , that the tye and obligation unto the sanctification of this day is equal and alike unto us with them , which is clear in particulars , for . it tyeth us now to as long time , to wit , a natural day of twenty four hours , as it did them then . . it restraineth from work and requireth holy rest now , as much as then ; for whatever work then struck against the letter or purpose and scope of the command , and marred holy duties , doth so still . . it requireth positive sanctification by holy duties , as preaching , prayer , meditation , &c. and alloweth not idleness , nor indulgeth time to other unnecessary works . . it requireth as spiritual a manner and as spiritual a frame in performing of them now as then . for . if the command be moral , then is there no change in moral duties , for it is the same command to us , that it was to them , save in ceremonial things : . if the same things were allowed to them which are allowed to us , and if no more be allowed to be done by us , then was allowed to be done by them on the sabbath , then the observation in it's strictness is equal , but the first is true , for works of piety , mercy and necessity , are allowed to us , and so were they to them , as by christs reasoning against them ( as being here superstitious ) may appear : yea , . our allowances are taken from the practise of christ and his reasonings with the pharisees , who in these disputes aimed not to shew that more was lawful by his coming then was before , but to shew what then was lawful , though they ignorantly or wilfully misunderstood the command , for even then god allowed mercy rather then sacrifice , &c. which places most clearly vvarrant us in our practise . . the service we have now is as spiritual , and without all doubt the promise of the spirit , for keeping up in holy duties as large as formerly , and therefore our improving of it should be no less . before vve proceed there are some scriptures which seem to thwart vvith , and to be cross to this , to vvhich vve vvould speak a little for clearing of them ; as namely exod . , . and exod. . . vvhere it vvould seem that going out of the place , dressing of meat , and kindling of fire vvere forbidden , vvhich are allowed to us : to vvhich vve say . that vve speak of the meaning of this fourth command ; if any more vvas forbidden them by peculiar judicial laws , that contradicteth not our assertion , these may be abrogated , vvhile this command standeth . but . we conceive that as to these things , gathering of sticks , kindling of fire , dressing meat , &c. no more is allowed unto us then unto them , that is , all unnecessary labour in , and about , these is unlawful to us now , and all necessary labour in , and about , them vvas allowed unto , and lawful for , them ; as may be gathered from christs practice , and his reasoning with the jews , and from the allowance vvhich vvas to their beasts . in the third place then , vve say that these scriptures cannot be literally and universally understood , for it cannot be thought that they vvent not out of the place , kindled no fire , dressed no meat in any case ; yea the allowance for their necessity , and christs going in and partaking , vvhen invited , on the sabbath day , luke . it 's like to somewhat that was prepared that day vvith his defending of his disciples practise in plucking ears of corn , and rubbing them , as it is luke . . ( vvhich vvas a sort of preparing and dressing of that meat ) insinuate the contrary ; neither c ●n any thing be gathered from that place , exod. . . against dressing of meat simply , but rather the contrary , for the manna that remained over what vvas dressed on the sixth day vvas to be laid up till the seventh day , or the sabbath , but not till the day after the sabbath ; and vvill it not suppose , that they behooved then to dress it on the sabbath as on other days by boyling , at least , for as to grinding of it at mills , or otherways , there vvas no necessity for that on the sabbath ou ● of some extraordinary case ( or else they had needless by la ●●●o up ) and so behoved to have fires to dress it vvith : and therefore that of not dressing meat , of not kindling fire , &c. must be of what is unnecessary and for servile vvorks , or making gain in mens ordinary particular callings . but to the third way , if any should inquire what more holiness is called for , or can be win at , on the sabbath then a believer is called unto on other days , he being called to endeavour to be perfectly holy every day . i answ although he be called to be perfectly holy , yet not in the holiness of immediate worship throughout every day : he is to be perfectly holy on other days , according to the duties and imployments of these dayes ; but on the lords day he is called to be holy according to the imployments of that day and its duties ; the lords people of old were indeed called to perfect holiness all the week over , but singularly to sanctifie the sabbath as a part of their universal holiness . . though all the parts of every day should be spent holily , yet some parts more especially , as what parts are spent in prayer , reading the scripture , &c. and somewhat more is required of these , who are called to it on a fasting day , then on other days , even so on the sabbath . . there is a difference betwixt a person living holily in the general , and a person who is holy in sanctifying the lords day , though a man should be holy every day , yet is he not to sanctifie every day which is required on this day , whereof we shall now speak . this days sanctification then , we conceive to consist in these , . that there is more abstractedness not only from sinful things , but even from lawful temporal things , required on that day then on other days , a spiritual frame of heart , separating and setting apart a man from ordinary thoughts ; hence we may say , that as the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifyeth unclean as well as common , so a common or every day-frame of spirit , will be found unclean for the sabbath ; there must therefore be another frame of heart , different from an ilk a day-frame and suited to that day . . this day is to be sanctifyed in respect of the exercises 〈◊〉 beyond other days , and that necessarily ; whereas on some other days we may be taken up in some duties of worship arbitrarily , but here necessarily : and men may , and ought , to be holy on other days , in their plowing , and other works , but there their holiness is to be in immediate worship to god , in some thing relating to that alway , such as praying , reading , hearing , conferring , meditating , &c. . the sanctification of this day lyeth in this , that it must be wholly sanctified , but parts of other days are ordinarily used in religious service , but this whole day is to be used so , a man should be this whole day throughout , as in the time of praying on other days . . duties would be multiplyed that day , more secret and private prayer , reading , &c. and more publick worship ; even as there were double sacrifices that day under the law , though there were sacrifices all days . . there would be in the duties of this day more intenseness of spirit , and a further degree of spiritual affections , then in these duties of other days ; because this day is purposely set apart for that end ; and by continuance in duties we may attain to more of a spiritual frame , and because not only the exercises of worship praying , reading and hearing , &c. call to holiness on this day , as they do on other days , but even the very day it self doth call to it ; even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other days ( though daily they should repent and be humbled ) because that day is solemnly set apart for it ; so ought our worship to be more intense and solemn this day suitable unto it , wherein we are , as it were , dyeted for insisting and persisting in duties of worship ; whereas these duties in this respect , and in comparison , are on other days , but as starts , worship is here some way the only work of that day . . there would be more heavenliness and spiritual sence breathed after that day in the frame of the heart ; it would be near god , and the work of the day would be delightsome and sweet , the sabbath would , as it is isaiah . be called a delight , and we would endeavour as it is heb. . to enter into his rest , to pass through the outward rest into his , to be within his chambers , yea even in his arms , as it were , all that day . . there would be that day more divineness in our holiness ( to speak so ) a sort of majesty by ordinary in our walk , looking like the sabbath , and like the god of the sabbath : there would be an exalting in god that day , we would endeavour to have our hearts in a special manner warm in the exercise of love to him , and to be much in praising of him ; our whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of god , as the end of it , then on other ordinary days , wherein our prayers and other pieces of worship may more immediately respect our own case and need ; but on this day gods honour as the end more immediately whatever our own case be , and that both in heart within and in the nature of our exercises without ; this is to call the sabbath of the lord honourable , to honour and glorifie him therein , as it is is. . a special majesty being in that days worship by levelling it with extraordinary singleness at gods praise , even as his name is hallowed or sanctified in heaven by angels and perfected saints . hence it 's good to give thanks unto thy name , &c. beginneth that psalm of praise for the sabbath-day , to wit , the . these duties then that further his praise are more especially for that day . . all these reach both words and thoughts , nothing to the hindrance of these is to be admitted in either ; there are ●one of our words and thoughts that day , but they would in a special manner be gods , and in it we should be spent as his , and endeavour to be within view of heaven , to make some essay of glorified saints exercise there , and to have the sabbath as a little preludy of that everlasting sabbath and rest in the bosom of god. the fourth way of considering this sanctification is positively , to wit , as to the duties , wherein the sabbath is to be spent , which are shortly , all duties of immediate worship , whether they be inward , as meditation , self-examination , heart-prayer , either e ●●culatory or more continued , heart-sorrow for sins , &c. or outward , as vocal prayer and singing of psalms , reading the scriptures and other pious books , hearing the word , &c. or whether they be secret which may be both inward and outward , or private in families , as reading of the word , conserring on it , repeating sermons , praying together , &c. or publick ; as joyning with the congregation in prayers and praises , hearing the vvord read , and the sense given , hearing of sermons , participating of the sacraments , when dispensed , joyning in solemn humiliations and thanksgivings , vvhen they fall necessarily or more conveniently to be on the sabbath ; all vvhich and such like are proper duties for that day ; to vvhich liberal laying up , and giving for the relief of the poor according to ability , and as god blesseth every man vvould be added as a suitable duty of it , though it be no duty of immediate vvorship . the fifth way is to consider the sanctification of the sabbath complexly , before it come , vvhen it 's come , and after it's past . . then the night before ( not secluding a suitable remembrance throughout the week ) remember it . by timous leaving of vvorldly business , it 's a great incroachment on the sabbath , though too too usual to continue longer at vvork the night before , then any other night of the vveek , as if folks vvould gain the day of rest , out of saturnsdays night and mondays morning . . by not suffering this little times leaving of vvork , to be idly spent , but being taken up vvith endeavours , . to abstract the mind from other vvorks as vvell as the hand , and to have the heart put in a lively frame . . to mind the vvork of the day vvhich is coming , and to have a sutableness to it . if ye ask vvhat sutableness should vve have to it ? answ. endeavour . to be as if ye vvere about to meet god , to tryst , as if it vvere , visibly vvith him , and solemnly to treat and enter in marriage vvith him . . to be like heaven , and in a special manner in some sort to imitate god , as if ye vvere already entered into his rest , and had rested from your ovvn vvorks . . to be as if ye vvere to dye , and to step into eternity , for this resting should mind us of that , and vvas , and is still , specially appointed ( though yet no ceremony ) ●o mind us of gods separating of us from others for himself , that vve may rest eternally vvith him . then . for furthering of this , look back on the week past , and endeavour to have things clear before the sabbath come , and all by-gone quarrels removed , that there may be no standing controversies against you to begin the sabbath vvith . . pray vvith special solemn seriousness in reference to that day , that ye may have peace for vvhat is past , that ye may be in a right frame for the day ; that the minister may be helped to speak as it becometh ; that others may be sitted to hear and joyn ; that the word and other ordinances may be richly blest of god ; and that the mercy of having the ordinances may be minded , vvith praise to the gracious giver of them , and suitably improved . . when the morning of that sweet and desirable day cometh ( after we have fallen asleep in a special manner , as it were in the lords arms , the night before , and left our selves there ) . we would timely begin the work , and beware that either carnal thoughts get in , or the time be idly slipped over , but i say we would begin the work early ; for it 's for that end appointed , and sinful thoughts will not be kept out , but by filling the room otherwayes with what is spiritually profitable . shew forth gods loving kindness in the morning , saith the psalm for the sabbath , to wit , the . let therefore the meditation of somewhat of these , or such like , begin with us , even when we are making ready , . somewhat of god himself , whose day it is ; . of heaven , and that happiness that is there ; . of the works of god , who gave us and all the world ● being , and who only preserveth the same ; . of christs redemption , and as closed and perfected on this day ; which especially should be minded ; that so thinking of our many and great obligations , and of the misery we had been in , had not that work of redemption intervened , we may begin the day with a due impression of gods greatness and goodness ; of our own sinfulness , weakness , and misery ; and of this bl ●ssed remedy and out ▪ gate . . we would address our selves to solemn prayer in secret , and that at greater length then on other dayes , and with insisting with special petitions relating to the day , with all the seriousness we may win it . . we would take a view of our own hearts , to see how and where we left the night before , and endeavour to have clearness betwixt the lord and us as to our state , and otherwayes maintained ; and renewed if it was ; or attained if it was not . . too much time would not be spent in adorning or busking of folks bodies , or in making other provisions for them , but as the whole of it would be taken up in duties of worship ( as we have before shewed ) so some part of it would be set apart for secret reading , yea , for secret praising , thanksgiving , and singing , an exercise not unbecoming that day , as that fore-cited psalm for the sabbath day sheweth . . if thou be the head of a family , or livest in fellowship with others , then the family is gravely to be brought together , and every particular member is to joyn with the rest : and here also prayers and other religious duties are to be doubled according to the ceremonial doubling of sacrifices on the seventh-day-sabbath under the law ; for in secret , in families , and in publick , there would be more that day then in other dayes . . care and inspection would be taken so far as men can reach , that by none in the society , neither secret nor private duties be neglected , nor publick duties abstained from , but that each may stir up one another , and more especially those whose places lead them to it , to the sutable sanctification of the day in all the duties of it , and withal , it would be looked to , that none of the family be suffered to stay at home unnecessarily from the publick worship , or to be absent from the family worship . . timely ( that ye be not by haste discomposed ) come to publick , modestly apparrelled ( it's a shame to see how gaudily some come to publick worship on the lords day ) grave in your walk , wary and circumspect in your words , that they be spiritually edifying and sutable ; watch over your eyes , that carnal or worldly looks steal you not away , nor distemper your hearts , but especially over your hearts , that they wear not out of a spiritual frame . . when ye come to the place of publick worship , if it be a while a beginning , be still watchful , and the nearer ye come to it the more watchful ; for temptations will be very ready to divert or discompose ; there would be a frequent intermixture of ejaculatory prayers in reference to every thing requisite for attaining and intertaining this composedness . . when publick worship beginneth , study to be ( as cornelius was , acts . ) present to joyn in prayer , and praise , to hear what god will say , to receive it , to l ●y it up in your hearts , to be sutably affected with it , and to resolve through grace to practice it ; ( for blessed are they only who hear the word and do it ) : and this would be with delight , aiming aright at the end of the ordinances , whatever they be , whereof we spoke somewhat on the second commandement . . when the publick worship is as to its first diet closed , let not your minds turn carnal , but depart reverently from it , chearing your selves in god , fixing the convictions , exhortations , directions , instructions , &c. in your mind , as ye have met with them , and be ruminating rather on these , then beginning to gaze or discourse with others on subjects that are not spiritual , and to edification . . as soon as ye can win , go in secret , and seek to have these things fastned and riveted betwixt god and you , and let that be your first work , and let the little time that interveneth betwixt the diets of publick worship till you return , be spent sutable to the day and the end of the duties thereof . . when all the publick vvo ●ship is ended , then ye would do according to the preceding tenth direction ; ye would withal retire a while in secret , and reflect on your carriage in publick , and also see what good may be gotten of the d ●y , and if there be any misses , neglects , or failings observed ( as if there be a diligent search there will no doubt be ) then be humbled , seek pardon through christ , and resolve through grace to help these afterward ; consider what was said , and like the noble boreans , acts . put it to the tryal for your confirmation , by your considering and examining the scriptures cited or spoken of ; and endeavour yet more to have your hearts affected in secret with them . . then call your families and come together after secret seeking of god , and . be inquiring of one another what is remembred , that all being put together , ye may be helpful by your memories one to another ; . ye would do this , not as if it were enough to tell over the vvords , but that the doctrines and their uses may be fixed , and ye affected vvith them ; therefore . ye vvould do this vvith other duties of reading , singing , and spiritual conference , as the occasion of it shall offer , vvith prayer to god before and after , being thus exercised till ye go again in secret to close the day as ye began . . duties of charity vvould be done , contributions made liberally according to our ability , and relief sent to others as vve knovv their need ; vvhich also vvould be inquired after . . indeavour to have the heart in a right frame to close the day vvith ; reflecting on our carriage throughout it , fearing to lye dovvn vvith guilt unpardoned , and vvithout some special fruit of the duties of the day ; haste not to go to rest sooner that night then on other nights , on design that you may be sooner at vvork the next day ; vvhich smelleth strong of vvearying of the sabbath , and of longing to have it at an end , of vvhich the lord complained of old , amos . . study to lye dovvn vvith thoughts as you arose , leavi ●g your selves in his arms , vvith respect to the eternal sabbath that is coming . . when the sabbath is past , and the next day cometh , cast not by all thoughts of it instantly , but begin your vvork as having just novv ended the sabbath , fearing to let the relish of it vvear avvay ; and indeavouring in your carriage through the week to retain the stamp and impression of it ; especially bevvare to go to your callings vvith a sabbath dayes gu ●ltiness on you ; o indeavour by all means to have that removed ! and all the week through have one eye to the sabbath past , and another to the sabbath coming , having still that sounding in your ears , remember the sabbath , or the lords day , to keep it holy ; dieting your souls , as it vvere , all along the week , for a course of communion vvith god in the duties of the next sabbath . it vvill be novv easie to knovv vvhen this command is transgressed ( vvhich vvas the sixth vvay proposed of considering the sanctification of the sabbath , to vvit , oppositively or negatively ) which is done . by committing any thing contrary to the rest or sanctification of it ; . by omitting any of the things which are required for the right sanctifying of it ; . by an unsutable frame of heart as to the due manner of performing any of these duties required . we will find the weight of this command yet more fully , by considering its reasons how it 's explicated and pressed : this is done . by laying down the equity and extent of it , v. . . . by pressing it from god's example . as to the first , v. . six dayes shalt thou labour and do all thy work : these words may be looked on . as an obliging concession , which is indeed very liberal ; as if the lord had said , all dayes are mine , yet i have given thee six to do all thy work and labour that thou hast to do , therefore give me the seventh . it is but a small retribution for six to return a seventh . . as a restriction , thou shalt do whatever work thou hast to do within the six dayes , but none of it on the seventh . . as a command whereby god distributeth our time , and commandeth six for our work , and the seventh for his : and thus these words forbid idleness , and command lawful diligence in these six dayes ; which we conceive here to be implyed , . because god is not carving out what time we may be idle in , but what time we should imploy in our own lawful works as well as in his ; for it cannot be thought that he giveth us six to be idle on ; it must therefore be to work on , seeing as our life should be taken up in doing either what more immediately concerneth our selves , or what more immediately concerneth god ; so the scope of this command being to proportion our time betwixt these two , what is allowed for either of them , must imply an improving of it for that very end . . the opposition also will confirm this ; these six dayes are to be applyed to our work , as the seventh is to be applyed to gods , which is more then a permission , and if the negative part be imperative , in it thou shalt not work , then the positive , six dayes shalt thou work , may well be understood so also . . gods example will press it , for we are to follow it , not only in resting on the seventh , but also in working in the six dayes as he did . . working these six dayes cometh in as a mean to further and fit for the sanctification of the seventh , for so a man putteth by his business , and has the more freedom for the rest on the seventh , whereas idleness often sinfully necessitateth to the breach of it , and to a desire that it may be gone , amos . . and thus idleness is reproved here , and diligence commanded under one consideration , to wit , as the remove of the former and practise of the later do capacitate us to give god his due on his own day when it cometh : even as they are also included in the eighth command , thou shalt not steal ; for as idleness becometh a snare and temptation to a man to steal , and hindreth him from works of charity and sutable diligence in the works of his lawful calling , readily preventeth the one , and capacitateth for the other ; so is it here , for it 's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diverse considerations ; and this agreeth well both with the words and scope of this command . and . according to the holy and wise oeconomy of gods goodness , our labour may be commanded to make his rest to be to us the more relishing and refreshing . the tenth verse containeth three things for explication , . the lords claim of the seventh day , as having reserved that to himself , it 's his , it 's to him , and by him , and for him separated from other dayes . . a consequent flowing from this ; therefore that day is not to be imployed to any of our own works , no not the least , no manner of work , no word , no thought nor deed of any such sort under whatsoever pretext beside the excepted cases . . it 's extension as to all relations , so to all ranks , parent and child , master and servant , &c. yea , it 's thou for thy self , and for all thou hast the oversight and charge of , sons , servants , strangers , yea , and beasts , not that they are capable of sanctifying a day more then the beasts in nineveh were of religious fasting , jonah . yet this sheweth what ought to be the masters care , it being for his use that beasts are put to work ; god injoyneth all ●ayes of abstaining from every thing that is a mans own work on the sabbath , and will have him solemn in it : in a word , all within thy gates , looketh not only to masters and all in their families or within their doors , but to magistrates and governours , and all within their jurisdiction ( gates being the place of judgment , and used in scripture to shew the extent as well as seat of power ) that they should see to their sanctifying of this day ; and the failing of any under them is their sin when they endeavour not to prevent and amend it : and thus nehemiah understood this command , neh. . when he put forth his power , not only in contending with the native nobles , but even against strangers , for restraining them from violating this day . hence we gather that idleness is a sin , and that they will hardly give god his due on the seventh day , who are not diligent in the duties of some lawful calling and station for gods honour and others good through the six dayes of the week ; and indeed this is often seen , that such are lazie , and careless , and idle on that day , passing it over even as they do other dayes , without any difference at all , except it be that they come to church . . we gather that humane , whether ecclesiastick or civil , appointment of ordinary fixed days for worship throughout the whole day , beside the sabbath , will not agree with this command allowing men six for labour . it 's true , god might soveraignly limit men , but where he hath given liberty ( if it were but by concession ) who can restrain ? concerning dayes therefore , we lay down these four : . that there can be no solemn setting apart of any day to any creature ; thus saints dayes are unlawful : for the sabbath or day of rest is to the lord , and to none other , it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work . and although men should keep the day , and alter the worship , yet this is a taking of that which was once abused , and never enjoyned , for to apply it to god , and wanteth not offence ; even as the retaining of other things in worship which have been abused , and are not necessary , is offensive . . no man can institute any day , even to the true god , as a part of worship , so as to bind consciences to it , or to equal it with this day : that is a part of gods royal prerogative , and a thing peculiar to him to sanctifie and bless a day . . even those dayes which are pretended to be set apart to and for god , and yet not as a part of worship , cannot be imposed in a constant and ordinary way ( as anniversary dayes and feasts are ) because by an ordinary rule god hath given to man six dayes for work , except in extraordinary cases he shall please to call for some part of them again . . yet extraordinarily upon occasions of humiliation , or of joy , and thanksgiving dayes , for that time , may be set apart for god , without wronging this concession , even as in extraordinary times we may work , and not rest on the sabbath day , though ordinarily we may not : this proportioning of time therefore is for the ordinary rule , but yet admitteth of the exception of extraordinary cases . . we gather that masters and parents ought to have a special oversight of their own children and families in the worshipping of god , and that especially in reference to the sanctifying of this day ; and that there is a special communion in worshipping of god amongst the several relations of a family . . we gather that magistrates , and all who have power over others , ought to see to the restraining of vice , and to the performing of outward duties , particularly such as relate to the sanctification of the sabbath ( as well as to abstain from , and to do such and such things themselves in their own persons ) in and by these over whom they have power ; and that it 's no less scandalous and sinful for a magistrate not to see that sin be crushed , that the sabbath be sanctified , and the ordinances of religion be entertained and received and reverenced in and by those over whom he hath charge , then if he committed such sins himself , then if he discountenanced the ordinances and brake the sabbath himself , or suffered his own family or himself to be without the worship of god : why ? because these are within his gates , and he is to account for them : he is to rule for god , and their good which is mainly spiritual ; he is to be a terrour to evil doers , as well as to be an incouragement to them that do well ; and men are according to their places and parts to be forth-coming for god and the good of others . and yet this cannot be called a constraining or forcing of consciences , for a magistrate or master thus to restrain these who are under them ; it 's but the using of that power , vvhich god hath committed to them to make men to do their duty , and to abstain from dishonouring god , and the punishing of them , if they do other ways ; in vvhich respect he beareth not the sword in vain . the . and main reason followeth , v. . wherein this command is three way ● pressed also , . by gods example , who during the sp ●ce of six days wrought ( though he might as easily have made all in one day ) and rested the seventh , and not before the seventh , on which he wrought none ; even so it becometh men to do , seeing he intended this for their imitation , and for that end doth propose it here : gods rest on the seventh is not absolute and in every respect ( for john . he worketh hitherto , that is , in the works of providence , sustaining , preserving , and governing the creatures made by him , and their actions ) but all things needful for the perfecting of the world vvere then made and finished . ( whence by the way vve may gather , that not only all creatures vvere made , angels even these that since turned devils , &c. but that they vvere made within the six days of creation , vvhen heaven , earth , sea and all that was in them was made ) therefore all our works that are necessary to be done in the six working days , vvould be done and ended , that we may rest on the sabbath , as he did . the . way is by his blessing of it . god blessed the sabbath day , which is to be understood not simply in respect of the day , vvhich is not properly capable of blessing , but in respect of the true observers of it , he blesseth it to them , and he blesseth them in it , which may be in these three : . that the rest of that day shall not prejudg them in their weeks work , but that their labour shall be therefore blessed , so that they shall miss nothing by observing that day , as the lord blessed the seventh year , whereon they rested , and yet notwithstanding they vvere as vvell provided as vvhen they laboured , lev. . , , : and it 's like that if vve vvill compare such as make conscience to sanctifie the sabbath with others , who think and seem to gain by breaking of it , this will be found at the years end to be verified . . that the lord hath set a part that day for a spiritual blessing , and the communication of it to his people ( so the bread and wine are blessed in the sacrament of the lords supper to be a mean of conveying spiritual blessings to the worthy receivers ) is. . and psal. . . that god vvill abundantly manifest his gracious presence , and multiply his spiritual blessings that day upon it's due observers , more then on other days vvherein he is also sought ; as there is this day a double worship both in respect of the duty , and of the day vvhereon it 's done , so there shall be a double blessing beyond what is on other days ; in vvhich respect , even prayers in , and towards , the temple ( while it stood by divine appoin ●m ●nt as a separate place from others ) had a blessing beyond prayers in other places ; and thus christ blessed the loaves and the few small fishes , john . vvhen he made them by multiplication on the matter to feed far beyond their ordinary proportionableness ; so service on this day groweth in it's blessing ; hence vve may see an usual connexion betwixt vniversal thriving in religion , grace and piety , and suit ●ble obedience to this command , in the tender sanctification of the sabbath ; and withall a reason , why so few make progress in godliness , even little keeping holy the sabbath as they ought . the . way is by his hallowing it , wherefore he hallowed it or sanctified it , that is per modum destinandi , or by vvay of appointing of it for holy uses , and separating it from other days ( as is said ) : the inference wherefore as to the hallowing pointeth at the reason or end wherefore god did it , to vvit , that there might thereby be an excitement left to men , to imitate god ; and that man might not only have gods command , but his example also to bind this duty on him . if it be asked here , vvhy god vvill have a day set apart for holy exercises beside other days ? it may be answered , . it 's meet that god be acknowledged lord of our time , by this tribute being reserved to himself . . because man having but a finite understanding , beside the now corruption of it , cannot be intensely taken up with spiritual and heavenly things and with temporal and earthly things , both at once , o ● at the same instant ; for even adam in innocency could not do that , therefore the lord hath graciously set apart a day for mans help in that . . it 's to teach man that his chief end is to converse with god , and to live vvith him , and that he ought to care in his own affairs along the week , and order things so as the sabbath may be duly sanct ●fied , vvhen it shall come in that sweet soul reposing converse with him . . to shew man wherein his happiness consisteth , it 's even in this , to vvalk and converse with god , and to be in his worship ; this i ● his rest . . to shew the excellency of religion , and of the works of piety , or of gods worship , above mens employments in earthly and worldly things : it vvas a sabbath to adam in innocency to be abstracted from his labour for the worship of god ; the one is mens toyl , the other is mens spiritual rest and ease , far contrary to that which men in the vvorld ordinarily think and judge . we see now how great and grievous a sin it is to break this command , and vvith vvhat care this day should be hallowed . for . it 's a command of the first table , and so the breach of it is , in some respect , more then murther , adultery , stealing , &c. it 's included in the first and great commandement . . amongst all the commands of the first table , yea all the commands , this religious observance of the sabbath , is most forcibly pressed vvith more reasons , and vvith more full and particular explication : because . all the commands hang some vvay on this ; and obedience is ordinarily given to them vvith the same readiness , as this day is employed in gods service . . it keepeth life , as it vvere , in all the rest , and vvhen men are could in this , so are they in all the rest . . this tryeth men in their love to god best : if indeed his company and service be more delighted in , then the world : and is a notable indication of the frame of the soul ; it maketh proof both of their state and frame , as men are usually and habitually on the sabbath , so in effect are they , as to these . . no breach of any command hath more aggravations ; for . it is against reason and equity , vvhen god hath given us so many and so good reasons for it . . it 's high ingratitude , the sabbath being a mercy ; and a great mercy indeed it is to be priviledged vvith access to converse vvith god a vvhole day of every vveek in duties of vvorship . . it 's against love , god's love hath instituted it , and our love should in a special manner vent it self to him on it . . it 's cruelty against our selves ; for the sabbath kept holy , is backed with the promise of a special blessing , and we by this sin prejudge our selves of that ; yea the sabbath rightly spent is a mean both of holiness and of nearness to god , of conformity to him and of communion with him , it promoteth both : so that it is eminently verified here , that these who sin against this command , ●in against , and forsake their own mercy . . no sin doth more evidence universal untenderness ; and as it 's a sin in it self , so it evidenceth , especially when gross , a very sinful and some way atheistical frame , and disposition , as may be gathered from neh. . yea , . it occasioneth and breedeth other sins ; it habituateth to sinning , and hardneth against challenges , so that men ordinarily become very gross and loose and fall in scandalous sins , who neglect the sanctification of the sabbath , which is the quickner and fomenter some way of all duties , and knitteth the two tables of the law together ; hence it cometh to pass , that vve often hear men that have turned to be very loose , gross and scandalous ( and some of them on scaffolds and at gibbets ) cry out of sabbath-breaking , imputing the one to the other , as a main cause ; for by this sin men grow stout against challenges , and formal in secret duties , a ●d so at length sit quite up . . no sin hath more sharp challenges for it , and more sad judgments avenging it , then sins against this command ; have there been any men deeply challenged for sin , or at death ( whether ordinary or violent ) brought to express and utter their challenges , but sins against this command have been main ones ? the slighting of the lords sabbath made jerusalem to be burnt with fire jer. . last ; for this sin they are threatned with terrible plagues , ezek. . , . not only in temporal things , v. . but with spiritual plagues to which they are given up , v. . . you know that a man was stoned for gathering of sticks on the sabbath , numb . . see also ▪ exod. . . and ezek. . . where the lord accounteth sabbath-breaking a refusing to keep his commandements and laws , and a despising of his holy things ; o is it possible , that a man can be well that breaketh the sabbath , or to vvhom it is not a delight ? if any should ask here , if indeed the breaches of this command be greater sins then the br ●aches of the comm ●nds of the second table ? and if so , if god will be avenged on these severely ? for answer ( premitting this one word , that in comp ●ring breaches of the commands of the two tables , vve vvould compare sins of a like nature together , that is , sins of presumption vvith sins of presumption , and sins of infirmity vvith sins of infirmity ) vve say , that a presumptuous sin against the fourth command , if it vvere but to go unnecessarily to the door , or to gather sticks , is a greater sin then a presumptuous murther , because it s ●riketh more immediately against god : and that a sin of infirmity against the fourth command , is greater then a sin of infirmity against the sixth : yet we grant that presumptuous murther is a greater sin then a sin of infirmity against the fourth command , because presumption and high handedness in the manner of sinning , in a sin little on the matter comparatively , dareth god , as it were , and striketh immediately against him , and so is an additional high aggravation of it ; beside vvhat it is in the nature of it : and though our censures against presumptuous breaches of the sabbath , which are now as great sins as formerly ( as is clear from what is just now said ) be often more mitigated now under the gospel , neither vvas it as vve conceive , ordinary to stone the presumptuous prophaneners of the sabbath , even amongst the jews ; yet vvill this be no good reasoning ; men do not now execute punishments upon transgressours of the first table as on transgressours of the second , therefore transgressions of the second table are greater sins then transgressions of the commands of the first ; for so vve vvould be in hazard to postpone all the lavvs or commands of the first table to these of the second ; but vve are to consider that temporal punishments are heightened or lessened according as the peace and order of civil societies may be more or less therein concerned , so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of god , and in order to his righteous and absolute judgments , and therefore it 's enough that vve enquire vvhat god hath done , and vvill do , and vvhat sinners may expect from him ; hovvever men may over-look and pass them by , yet before god they are often taken notice of , and plagued even in this life , and vvill be for ever ●ereafter , if they repent not . we may novv therefore in the close , exhort , beseech , obtest and charge you all , as in the sight of god , vvho is a severe avenger of them , that ye vvould be avvare of the sins vvhereby this command is transgressed : particularly guard against . not preparing for it , or not remembring of it ; many prophane the sabbath , ' ere they come to publick , yea , before it come , in some respect . . carnal thoughts and a common frame of heart , yea , even to speak so , a particular frame that looketh both to our ovvn condition or case ; as not stirring it self to be over and above that , to be affected vvith god and his glorious vvorks of creation and redemption , to give him praise for his marvellous goodness on that day ; there is alass generally little delight and praise in his vvorship , even on his ovvn holy day . . general unedifying discourses , of the news of the time , of health , and other things not necessary to that day . . little profiting under the gospel , and not growing in knowledge and practise ; many a sabbath is thus prophaned , few getting or seeking the blessing of it , or on it . . going to the fields and visiting of neighbours to put off a piece of time , that so much time may be saved on other dayes of the week , wherein many men think they have more to do ; and not seeking to edifie , or to be edified when they visit . certainly by this going abroad and running up and down the streets unnecessarily , ye indispose your selves , ye offend others , and tempt them to follow you , ye slight either duties in your families , or in secret , or it may be both , in a great measure ; i suppose that if ye made conscience of these , there would not be so much time to go abroad ; take some other day for recreating your selves ; ●f ye say , ye have then somewh ●t else to do : and have ye nothing to do this day ? or will ye t ●ke more boldly from gods day , then from your own ? is sacriledge less then taking what is your own ? what if all did so gad abroad ? ( and it m ●y be they have no less reason ) what a sabbath day would we have ? there is a remarkable word , exod. . . that on the sabbath none might go out of his place , which though it be not to be understood as restraining exercises of piety , or works of necessity and mercy , as we shewed before ; yet it would seem to be the meaning of the words , that on that which we call taking the air , and on visiting , there was a restraint thereby intended . . mens sitting upon choice in the church at such a distance that they can scarcely hear , and that they may the more securely confer together on common purposes ; so that they do not so much as aim to profit , of whom we may appositely say ( as christ said of the priests , that they prophaned the sabbath and are blameless ) that they some way keep it and are guilty ; many also sleep , vary , and wander in their thoughts , and are as stones and statutes in the church . . little ones and boyes going and running up and down playing and making a noise , and servants gadding ; all which will be charged on magistrates , ministers , elders , masters and parents , who are not conscionably aiming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses , and to punish continuance in them : ●specially look to it when few plead or appear against such sins . . much idle loitering over of the sabbath , doing nothing , and much sleeping it over . idleness is a sin any day , much more on this day . . little care of sanctifying the sabbath when men are from home , or when they are not in their own congregations , when they are not in their own houses , or have not any to take the oversight of them : there is much liberty taken this way , and there are many complaints of it ; what my brethren ? doth not the sabbath require as strict sanctification abroad as at home ? if any should ask remedies of all these , and such like evils , i know none better then these that are in the command it self . the first is remember , what ? . remember by-gone failings , and repent of them : . remember coming to judgment , that ye may be found of it in peace as to this or any other guilt , and endeavour to prevent it : . remember to be all the week over in your worship , and walk , minding it . a second is , be well imployed throughout the week , and be not given to idleness or laziness in your particular callings , nor in spiritual exercises , there will be no sanctifying of this day without that ; be not therefore slothful in business , but fervent in spirit , serving the lord , rom. . . . see that nothing unbecoming the rest of the day be admitted , no manner , not only of deeds , but of words or thoughts . . let every one take inspection of others , and seriously mind it in your several places , as ye are called . . follow gods example in other things , as it 's proposed to you for your imitation , and ye will do it the better in this . . aim at the blessing as well as at the duty ; hang on himself for life and strength to discharge the duty , and for the blessing , since he is the author and bestower of both , and do the duty delightsomly and with joy , through the faith of his blessing ; and acknowledge his unspeakable goodness in priviledging you with his day , and the worship thereof , still waiting on him , and trusting in him for whatever good may come to you in it . the fifth command . exodus . . honour thy father and thy mother , that thy dayes may be long upon the land which the lord thy god giveth thee . our lord jesus christ , matth. . . summeth up the whole law in these two words , which he calleth the two great commandements , thou shalt love the lord thy god with all thy heart , with all thy soul , and with all thy mind , and thy neighbour as thy self , the two leggs that piety in practise walketh upon ; the one comprehendeth our duty to god , which runneth through all the ten commands , but doth more eminently exert it self in the first four , whereof we have spoken : the other containeth our duty to our neighbour ; which is set down more particularly in the last six commands , whereof we are now to speak ; and however many do ignorantly and wickedly look on duty to man as somewhat extrinsick to religion , and duty to god , yet both have the same authority , both are put in one sum of the law , both are written on tables of stone with the lords own finger , and put within the ark : and therefore we ought with a proportionable care to inquire what god requireth of us as duty to himself : and we should make no less conscience of obedience to the one then to the other . before we come particularly to the fifth command , we shall speak a little to these two , . why love to god is called the first and great command , and love to our neighbour the second , and only like to the first , matth. . . . why hath the lord carved out mens duty to others as vvell as to himself ? for the former of these , consider in the first place that the commands of the second table are equal to the commands of the first , in respect of the authority that injoyneth them , he that saith , thou shalt have no other gods before me , saith also , thou shalt not kill , &c. jam. . . in vvhich respect it is said , matth. . . the second is like unto this . . if vve compare the tvvo tables together as to the matter contained in them , and the immediate object of each duty commanded ; the duties of the first table are greater , and the duties of the second table lesser ; the one relating more immediately , the other more mediately to rel ●gion , in vvhich respect they express peculiarly our love to god , vvhich is called the first and great command ; for the first four commands require that vvhich in its ovvn nature is vvorship , and ●s in an immediate vvay to be given to god ; but the duties required in the other six , are not properly , formally and immediately called for as parts of vvorship to god , though , as they are acknovvledgments of him , they may be consequentially thereto referred . as to the . why the lord hath in so short a sum particularly set down our duty to others , as well as to himself , and shewed how every one should carry towards another : we would speak to it the rather , that there are six commands in the second table , and but ●our in the first table , and the ●ords commending the duties of the se ●ond table hath said , the second is like unto the first , because he would have it in our car ●ful observance going along with the first , and the apostles as well as the lord , in pressing holiness , do ordinarily instance in the duties of the second table , as luke . . what is written in the law ? how readest thou ? m ●th . . . thou shalt not commit adultery , &c. rom. . , . jam. . . . &c. and the reasons of it may be these : . to teach his people that it is his will , that they should be holy in all manner of conversation ; therefore there is no piece of duty called for , but it is comprehended in a command , even the least thing , eating , drinking , and whatsoever they do , cor. . . pet . , . he would have them careful to be holy not only in the church , but also in the market , in the shop , at home , abroad , not only in prayer , but at the plough , &c. . to hold out the great extent of holiness , or what holiness he requireth in his people ; it was a great mistake in the pharisees , that they placed the main part of religion in the performance of external duties of the first table ; whereas the lord layeth both tables together , to tell that they must march up together in our practise , and that it will not be holiness in it's self , and in gods account to perform the one without the other : . because the lord would have his law a perfect rule , that the man of god might be perfect , throughly furnished to every good word and work . tim. . . therefore is the second table given , that vve may know how to vvalk towards others as vvell as towards god , that masters may know their duty , servants theirs , &c. and that none are left to an arbitrariness therein , but that all are tyed to a rule : . because men are ready to slight holiness in reference to the second table ; hence there vvill be some kind of awe of god on men , in reference to the duties of the first table , so that they dare not altogether neglect prayer , hearing the word , &c. and yet they will make little or no conscience of loving their neighbour , or of shewing mercy , as we see in the pharisees : . because it is no less necessary for christians living together as to their being and vvell-being and mutual thriving , that they do duty one of them to another with respect to the command , then that they all do their duty to him ; how else can folks live well together in a family or other societies , if each therein do not duty to another ? the neglect of this makes them as a house divided against it self , which cannot stand : . that the lord may have the more clear and convincing ground of challenge against such as slight these commands , and live in envy , malice , oppression , &c. for none can say he knew not these to be sins , mic. . the lord hath shewed thee , o man , what is good , that thou do justice , and love mercy , &c. and he beginneth at the duties of the second table , the more to stop their mouths : if they should say , they knew not tha ● they should be holy , or how to be holy in these , he had it to say , that he had told them : for these , and such like reasons , the lord hath been so part ●cular in , and hath added his authority unto , the commands of the second table as well as to these of the first , that we may lay the greater weight on them . from the connection of the two tables , we may observe these three general ● , first , that there is no part of a mans convers ●tion in reference to his walk with others as well as god , whatever be his calling or station , but he ought to be religious and holy in it ; god hath directed men how to carry in all things . . that it is a necessary part of religion in respect of the command of god injoyning it , and in order to our thriving in holiness , to be conscientious in duties to others , as well as in immediate duties to god , who in his law requireth both . . that where kindly and true obedience is given to the first table , obedience will be given to the second also , where conscience putteth to pray and keep the sabbath , it will also put to do duty to our neighbour ; he purposely putteth these together in the gospel , when the pharisees would separ ●te them , and what god h ●th conjoyned let no man put asunder . it may be here inquired : what it is to be religious in these common duties we owe to others ? answ. though we cannot instance in any thing , wherein religion hath not it's place ; yet we shall pitch on a ●ew things , that it more especially implyeth : and . it is necessary that the matter of the duty be commanded , and . that respect be had to the command in the doing of it , a man must not only provide for his family , but he must do it religiously , a master must not use his servants , as he pleaseth , the servant must not abuse the masters simplicity , but obey in ●ear and trembling , &c. ephes. . . col. . . in which places the apostle presseth servants to look to these things , while many of them had heathen masters ( and what is spoken to them may be applyed to all , in all callings and stations , and serve to direct how to be religious in common duties ) . and . as to the end , it is required , that they serve not men only , but the lord , and so eye his glory , the adorning of the gospel , the edification of others , there being nothing we do , wherein we ought not to have an higher end then our selves or men . . that they have a religious motive in their service , implyed in these words , not with eye service , as men pleasers , but as doing service to the lord in obedience to him , and not to men ; not so much because their masters command , as because god commandeth ; not for the fashion nor meerly for profit , but because commanded of god. . that for the manner it be in singleness of heart , chearfully and readily . . that respect be had to the promise as well as to the command , for their through bearing in their service , and for their encouragement in the faith of their being accepted through christ as it is ephes. . . coll. . . else it were a sad thing for a christian servant to be in hard service , and have no more to expect but a bitt of meat and a penny-hire from men , but christian servants may eye the heavenly reward in sweeping the house , as well as in the religious duties of gods immediate worship . for helps to understand the commands of the second table , we may consider these four scriptures , which will hold out so many rules for that end : the . and principal one is mat. . . thou shalt love thy neighbour as thy self , which sheweth that there should be a warmness of affection in us to our neighbour opposite to hatred ( levit. . , . ) revenge , malice , inward grudging ; and no doubt this warmness of love , making a man measure his duty to others by the love he hath to himself , will notably help to understand and observe all the duties of the second table . the . i ● mat . therefore all things , whatsoever ye would that men should do to you , do ye even so to them , which is a rule of general equity and is opposite to partiality and self-love , which undermineth all the duties of the second table ; and this is of a general and universal extent , to all persons and things , such as buying and selling , to duties betwixt man and wife , neighbour and neighbour , master and servant , &c. the . is philip. . . look not every man on his own things , but every man also on the things of others , a notable effect of love , not only to wish well to our neighbours , but to seek and procure their good , and it is opposite to selfishness and regardlesness of the good of others , if we be well our selves . the . is rom. . . be kindly affectionate one to another with brotherly love in honour preferring one another , be kindly to , and manifest your esteem of , your neighbour , not in a complementing way , but really and heartily , which by james is called the fulfilling of the law , and by the apostle john , the old and new commandement , wherein there is more religion then many are aware of , more then in knowledg , speculations and empty notions ; but oh ! how short are we in these more common duties , that lye , as it were , among our feet ? we come now to the fifth command , which is the first of the second table , and it containeth . a precept . . a promise , and so it is called by the apostle ephes. . . the first command with promise , which must be upon one of these grounds , either i. because it is the first command that hath a particular promise , that promise in the second command being general and applicable ( as it is actually applyed there ) to all the commands , or , because this is the first command of the second table ; and often in the new testament the commands are reckoned and instanced by that table , especially when duties betwixt man and man are pressed : and if it be said , that it is the only command of the second table , that hath a promise , it is answered , it is the only command that hath an express promise : beside it is not absurd to read it thus , it is the first command ( i.e. ) of the second table ; and to press it the more , the promise added to it is mentioned ; so that to urge obedience to it the more strongly , it is not only the first command , saith the apostle of the second table , but it hath a promise also added to it : and this certainly is the apostles scope to press its observation . in the precept we are . to consider the object , father and mother : . the duty , honour . . again , concerning the first , it is to be considered that this command in its scope respecteth the duty that we owe to all relations , whether they be above us , inferiour to us , or equal with us : this is clear from christs summing all the second table , and consequently this command with the rest , in that comprehensive general . thou shalt love thy neighbour as thy self ; and therefore our neighbour in general must be the object of this command , as well as of the rest , and so it taketh in all the duties of honour that every one oweth to another , whatever be their place ; there is a duty of honour and respect called for from every one to every one : and so eph. . . it is pressed upon wives toward their husbands ; and pet. . . upon husbands towards their wives , which must be comprehended here : thus father and mother are here to be largely and synecdo ●h ●cally understood , one sort of relations being in a figurative manner put for all the rest . . under them are comprehended all superiours for place , in church or common-wealth , who in scripture get the title of fathers , as magistrates , supreme and subaltern , ministers and all church-officers , teachers , overseers , and all in the place of fathers , cor. . . yea , they who are to be esteemed , as such for gifts of learning , wisdom , grace and piety , acts . . or for their worldly means and outward estate , as joseph was , gen. . . or for their age , and the reverence due to them on that account , kings . . in a word , any sort of em ●nencie putteth one in that roll of fathers largely taken , though they be not properly such . . we are called in the first place to look to the duties of this relation , as it is domestick , such as of a master over the servant , of a husband over the wife , &c. and then cometh the carriage of one toward another in general , and though most properly the duties of parents , mediate or immediate , over their children or nephews , be here pointed at , which is most literal , yet the former also is included , all particulars of that kind being by a figure comprehended under one . if it be asked here , why the mo ●her is added ? answ. . because although the mother be not so qual ●fied for the rule and government of the children , yet she is no less intituled to their acknowledgment and this parental honour by the labour , toil , and tenderness of their birth and education , and in this , as well as in the disposition of the members of the body mentioned cor. . v. , , and . the excellent attemperation of gods wisdom is very conspicuous , by ballancing the greater authority of the father with the greater pains and care of the mother , that the childrens duty of love , honour , and gratitude , may return to both with a suitable equality . . she is added to shew that it is not only the most eminent superiour or neighbour to whom honour is due , but even these who have more weakness , and especially the mother : hence it is that alwayes almost in the proverbs , where duty to the father is pressed , the mother is also named with him , to shew that children should not think that less respect is due to the mother than to the father ; yea , sometimes the mother is prefixed to the father , as lev. . . ye shall fear every man his mother and his father , which is done to meet with the humour of many who are ready to lessen their duty to their mother , and therefore we are called to it even in her old age , prov. . . and to guard against despising of her then , which is too readily and frequently incident . thus doth the lord provide in his word against our corruption , which is ready to take advantage of debording and outbreaking at the weakest part . if it be further asked , why all superiours , yea all neighbours , are spoken of as fathers and mothers ? answ. these reasons are obvious from the scope : it is . to shew that the duties of this command are mutual amongst all relations , it giveth superiours their due , yet so as that it teacheth them also how to carry toward their inferiours , that is , to be fathers to them ; and that the relation necessarily implyeth a mutual tye ; therefore this command doth not only direct inferiours in their duty towards superiours , but also superiours in their duty to their inferiours . . they get this name to make their subjection to each other , and their mutual relations and duties the more sweet and kindly , when the subjection is to be given as by a son to a father , and when it is exacted and expected as by a father from a son ; which consideration should be a kindly motive to all mutual duties , and also an inducement to hide infirmities , and to construct tenderly of failings . and thus the denomination of the natural relation seems to be borrowed , to establish and strengthen the positive relation , which of its self is not so binding of the conscience by nature's light . so much for the object of this duty . the duty itself here called for , is honour , which is also largely to be understood , both as it taketh in the inward esteem of others in our heart , and also the evidencing of this in outward expressions in our conversation : for by this command it appeareth that there is , . some eminencie in every man ; . that every one should observe that and honour it in another ; what is it then to honour them ? it is not to complement them , and only seemingly to reverence them , but it consisteth especially in these , . in observing and acknowledging what is eminent in any for nature , grace , station , or other accidental things , and if there appear no more in a man , yet as he beareth any thing of gods im ●ge , or is a christian and member of christs church , he is thus to be honoured . . there ought to be an esteem of him , and we should really have an honourable account of him , and that in some respect beyond our selves in some one thing or other . . it lyeth much in love , and kindly or affectionate reverence , as is hinted rom. . . . it taketh in obedience according to our stations , flowing from a disposition of heart to obey , heb. . . . it reacheth both to the thought of the heart , and to our secret carriage , there should not be in our secret chamber any despising or wishing ill to him , eccles. . . . it comprehendeth a holy fear and awe that should be joyned with it , lev. . . honour being thus fixed in the heart , it is to be expressed . in words , by respective and reverent speaking and giving answers , or making suits ; sarah called her husband lord , . pet. . . . it is expressed in gestures , by bowing , rising up , keeping silence sometimes before others , job . not answering again , tit. . . saluting , &c. col. . . in deeds , by obedience and testifying respect that way which is generally called gratitude , therefore obedience to parents , eph. . . is dravvn from this command , vvhich presseth obedience upon men according to their relations . . in our means , communicating thereof vvhen it is called for ; so tribute to vvhom tribute is due , rom . . and double honour to the elders that rule vvell . tim. . . according to the acceptation of honour used in that precept , honour the lord with thy substance , prov. . . . in our prayers for them , . tim. . . . in covering their infirmities , gen. . , . as the breaches of this command may be easily gathered hence , as being opposite to these , so this rule is alvvayes to be carried along in practice , that this honour and obedience must be still in the lord ; that is , there must be a reserving to the lord his due , for god is the supreme f ●ther , and all our re ●pect to under-fathers of the flesh is to be subordin ●te to the father of spirits , heb. . so as he may have the first place for vvhose cause vve give reverence to them and so that vvord is still true , acts . it is better to obey god then man ; m ●n is only to be obeyed in the lord , ephes . and thus refusing to comply vvith unjust comman ●s , i ● not d ●●obedience to parents , but high obedience to god , the re ●usal being conveyed respectfully and after the due m ●nner . again , the branches of this command are exceed ●ng large ; tvvo things by it are especially called for , . love , . honour , and vvhatever is opposite to and inconsistent vvith these , i ● a breach of this command ; vvherein vve are to observe . the object of our love and respect , it is all men , pet. . . honour all men ; love the brotherhood ; our neighbour here in the largest sense comprehending all men . . consider that the act of love and honour that is required is most intense , vve must love our neighbour as our self , and this reacheth f ●r . . consider that it taketh in all that is our neighbours , his name , fame , credit , and estate , &c. but especially love to his salvation , because in this mostly doth his concernment lye . . it taketh in all midses or means that are for his true honouring , or the vindicating of his name vvhen he is defamed ; hence psalm . it is the property of an accurate vvalker , not to take up an evil report against his neighbour , even vvhen it i ● brought to him and laid before him . . yet there is a difference to be observed in the putting forth of our love and test ●fying of our respect ; for vve should love him as our selves , but in giving respect and honour , vve are to prefer others to our selves : to love our neighbours as our selves , importeth the kind and reality of our love , we are to love him no less truly then our selves ( for we also come in here as the objects of our own love ) but we are some way to honour him beyond our selves . if it be asked , how can that be ? . that one should love all men ? should we love them all alike and equally ? and . ought we to prefer every man to our selves ? to the former we say . this command requireth , as to the object , that we love all men , excluding none from our love , good or bad ( while they are within the roll of men , capable to be prayed for ) friend or enemy , for we should love them that hate us , and bless them that curse us . . as to the main things desired , or the subject matter of our wishes for them , our love should be alike toward all ; our love being a willing of good to others , we should desire the greatest good to all men , that is , peace with god , christ , heaven , sanctification , repentance , &c. that lead to it , there is here no inequality , nor two heavens , a gre ●ter and a lesser to be the subject matter of our wishes and desires . . if we consider our love as to the act of loving in the kind of it , it is equal , we being called to love sincerely , cordially , and with the whole heart , perfectly , every man. if ye ask then , wherein is there any difference allowed ? answ. if we consider . the effects of this love , they may and ought to be more manifested towards one then another ; we are to pray more for one then another ; to communicate and to distribute more to one then to another , according to the opportunities we have , and according to the particular relations and callings that god putteth us in ; for beside our general relation to all men , we have particular relations to some beyond others ; hence may a man do more for his children , and these of his own house , then for others ; so may we pray for some men more and oftner , as their necessity is concerned , and as they may be more useful . . in respect of frequencie , our love may and ought to vent it self more frequently towards some then others , and so it differeth from that general love we owe to all . . in respect of sympathy , we are to be more touched with the hurt and hazard of some , and more sensibly desirous of their good then of that of others , and so our love ought to affect us more , and stir more sensibly in reference to some then others , as in the case of a woman toward her child , and of one dear friend to another ; such was the sympathy between jonathan and david , who though they loved many others , yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them , good and evil ; this may arise from natural relations , particular obligations , mutual familiarity , and other special grounds . . according to the diversity of concurrent circumstances , we may sometimes wi ●● temporal good to one , and sometimes temporal rods to another ; providing alwayes it be out of a true desire of , and respect to their spiritual good . . in respect of compla ●encie and delight accompanying the act of loving there may be a difference ; for there may be much more delight and satisfaction in loving one then another , as there appeareth more of holiness in one then another ; so godly men love even natural men , if of good parts , civil and friendly , more then others that a ●e destitute of such qualifications ; but if men be also gracious , they not only love them the more , but also acquiesce the more , and have the greater complacencie in them on that account . if it be asked from whence these differences , as to the effects of our love do slow ? answ. they may arise . from natural relations ; . from the d ●fference that is among men in their carri ●ges , humours , and such like , as they are less or more ingaging ; from ex ●ernal circumstances , of acquaintance , familiarity , or particular ingagements ; . from favours , so men may love their benefactors more ( in the forementioned sense ) then others ; . from civil relations and interests ; . they may arise from a religious and christian interest and relation , so we are to love the godly , not only more then other men in the world , but also we are to love them . on another account than we love others , to wit , because they are such , because they are true members of the same body , are loved of god , and have his image shining in them : . with more delight and acquis ●ing complacencie , as david doth , psal. . . there should be another way of venting our love to them then to others , both in spiritual and temporal things ; thus loving the brotherhood is distinguished , pet. . . from loving or honouring all men ; so also the houshold of faith , gal. . . is especially to be consid ●red in our love . if it be asked then , how differeth love to the godly from common love ? answ. that there is a difference , is clear from the forec ●ted scriptures , psal. . . pet. . . and from pet. . . where brotherly kindness is distinguished from charity : in a word then , it differeth . in it's acquiescing complacencie , though there may be some sort of complacencie comparatively in others , yet simply and properly it is to be exercised toward the godly . . it is on another account as is said , to wit , as they are loved of god , love to them runneth in another channel , and hath another spring and rise , matth. . ult . . it should be in a more high and intense degree , as to its exercise , because god is more concerned in them ; and though good should be done to all , yet especially to this houshold of faith. and the manifestation of our love even towards the godly may be less or more , according as less or more of god appeareth in them , or in their way . if it be further asked ? how we can love wicked men , and if their being such should not marr our love to them ? answ. we speak not here of such as are debarred from the prayers of the people of god , and who are known to have sinned the sin which is against the holy ghost ; nor do we speak indefinitely of final enemies , these ( according to all ) being excluded from our love : but we say that other particular wicked men , as to their persons ( whatever hatred we may bear to their evil deeds ) are to be loved in the forementioned sense , yet their wickedness may . marr complacencie in them , that they cannot , nor ought not to be delighted in , nor with pleasure conversed with . . it may marr the effects of love in the evidences and manifestations of them , for that christians may , yea , and sometimes should keep up all or most testimonies of it from some , is clear from the apostles direction enjoyning the noticing of some , that they may be ashamed , thess. . . . it may marr love in ordering its exercises , yea , and occasion the seemingly contrary effects , as their wishing for , and doing of some things temporally adverse and cross to them , for their greater shame and humiliation , as is evident in the psalmists prayer , psalm . . fill their faces with shame , that they may seek thy name , o lord : so some out of love are to be corrected , yea punished temporally , yet with a desire of , and respect to their eternal welfare . if it be yet asked , if , and how , one is to love himself ? answ. self-love is so connatural to us , that in effect it is the mediate result of our sense of life , and consequently the very relish and endearment of all enjoyments , the spring of self-preservation , and the best measure pointed out by our lord himself , of the love and duty that we owe to others , which as it is the mean whereby we taste and see that god is good , and how great his goodness is to us , so it ought principally to referr it self , and all its pleasing objects , to him as the fountain of all , who is indeed love ; but yet it is that wherein ordinarily men do much exceed , as especially these following wayes . . they exceed in it when themselves are proposed as the end of their own actions , as it is tim. . . when their own things sway more with them , and are sought more by them then . the things of god , to which the first place is alwayes due ; and . then publick things , and the things of others , even in the cases wherein these do require the preference . . when it is terminated on the wrong object , as when they run out in the immoderate pursuit of bodily and temporal things , caring more , if not only , for the body , neglecting the better part . . when it is laid out for the pleasing of corrupt self , and the making of provision for the flesh to fulfil its lusts , rom. . . self-love under these considerations is corrupt , and ●o be guarded against . answ. . self-love , or love to our self , is allowable when qualified with the following properties . . when it is subservient and subordinate to higher ends , and can hazard it self , and deny it self for gods honour , for a publick good , yea , and in some cases , out of respect to the good of others also , so a righteous man should , and when at himself , will do much , though with his own hazard , for a christian friend , for the safety or edification of the godly , or in defence of the interest of christ. . when it is drawn out after spiritual things , and it 's on these mostly that pains are taken , as how to grow in grace , to have a good conscience , to have the soul saved , sin mortified , &c. . when outward things are desired for the former ends , as when we pray , give us this day our daily bread , that we may promove these ends , being willing to want them when they may not stand with these ends , & desiring life , means , &c. in so far only , as they may be useful for the attainment of them . as the first self-love marreth duties to god , and thwarteth with them ; so the second advanceth them and sweyeth strongly , yet sweetly to them . again , this command is the first in order of the second table , and is peculiarly backed with a promise , to shew the concernment of the duty called for , the scope of it being to regulate that respect which each one oweth to another , that they may give each other due honour as the first effect of love , and the great band of all the other commands and enjoyned duties of the second table , god being pleased to provide for that respect and honour that is due from one man to another , as well as for the security of their persons and estates , yea , in some respect he preferreth this command , to wit , that one hurt not another in their honour and estimation to these other relating to their persons and estates , and therefore he requireth honour in the first place , and afterward injoyneth the duties of not killing , not stealing , &c. and although every man doth love respect and estimation among others , yet there is nothing wherein more liberally and even prodigally men incroach upon one another , then by the neglect and denyal of this duty , and by the contrary sin , though it be most directly opposite to love , and that general equity commanded , whereby we should do to others as we would have them to do to us . therefore we conceive the lord hath preferred this to the other five commands , and hath so backed it with a promise , and also set it down positively , honour thy father , &c. for this end , that we may know it is not enough not to despise them , if they be not also positively honoured by us , even as it is not enough , not to prophane the lords day by common and unnecessary works , if we do not positively sanctifie it : and it is not for nought that this duty is so much pressed , being a main bond of christian and civil fellowship , keeping folks within the just bounds and limits which god hath set unto them . if it be asked , what this duty of honouring our neighbour doth include ? answ it doth include these five things ; . respect to our neighbours person ; . to his place ; . to his qu ●lifications , either as he is furnished with natural or moral abilities , or as he is gracious ; . to his accidental furniture in externals , as riches , credit with others , &c. so david honoured nabal ; . in respect of mens actions as they deserve , or as they have done , or atchieved any thing whereby good cometh , or may come to the church or common-wealth . honour includeth the giving respect to our neighbour in all these . if it be asked , if and how honour differeth from love ? answ. it differeth from love , in that love properly considereth men more generally , as they are capable of good , which we wish unto them : but this considereth them more particularly , as so and so qualified , and having such and such things in them deserving respect ; for honour being a bearing of testimony to something worthy of respect in such a one , it doth first consider what is worthy of honour in the person , that so it may bear a testimony truly , according as it findeth ground . if it be asked , whether outward expressive evidences of honour are alwayes to be given to the persons honoured ? answ. although indeed in honouring of god there needeth not alwayes an external expressive evidence of it ; as for instance , a man may in the croud of company honour god by ejaculatory prayer without such external expression , as nehemiah did in the presence of the king and queen , cap. . v. . yet honour given to others must not only have the acknowledging of something worthy of estimation within , that it degenerate not into distimulation , as the ordinary complementing strain doth , but must also have expressions without , to bear witness unto that which is within , in gesture , words , or otherwayes , as men are called to the giving of them . if it be asked , what honour doth import , and what may be comprehended under it ? answ. under honour are comprehended , . charitable constructions of mens actions , whereby what is doubtful is exponed to the best : it will not , nor ought not , i grant , determine a man to esteem every man gracious whom he knoweth not to be prophane , nor every thing to be truth spoken by him which he knoweth not to be false : but . it will keep a man from running into the extream of contrary judging of him as wicked , false , carnal , natural , graceless ( a lamentable ill amongst even good people , too ready often to give such designations and epithets to their neighbours , whether inferiour or superiour to them , on very little ground , and sometimes to persons , who , without breach of charity , may be supposed for true religion , not to be much , if any thing at all , short of themselves ) or such an one as some may call him , even though he know nothing of his goodn ●s ● , yet because he knoweth not his evil , he forbeareth to conclude so harshly of him . . it will make him live with him as ( to him at least ) negatively gracious , and accept of what he saith for truth , not knowing any thing to the contrary , in so far as christian prudence will permit him ; and thus far a charitable construction will lead us in reference to our neighbour , for we are not bound positively without ground to determine a thing to be right or wrong , or a man gracious or wicked when we have not certain knowledge , and so may be deceived ; but we ought to walk with men whose hypocrisie and dishonesty we know not , as with good and honest men , yea , even where some slips or escapes are to be found . . honour comprehendeth and taketh in humility so far as it respecteth and relateth to a humble carriage amongst men , which is a grace moderating a man so , that he preferreth not himself inordinately to others , either in respect of place or parts , or other such like grounds , which christ commendeth in the gospel , and enjoyneth that men should not love the uppermost rooms , or first salutations , but seek to prefer others , and be to their own honour as weaned children , or new-born babes , matth. ▪ readier to serve a ●d give honour to others , then desirous of service and honour from them , and this not in complement , but in reality . . it taketh in esteem of others , and vindicating of their name and fame , that they may be accounted of , and be in good repute vvith others ; endeavouring their vindication then most vvhen they are vvronged ; seeing a good name is so essential a part of honour , eccles. . . . it taketh in praise vvhich is the commendation of a fact praise vvorthy , or of such and such laudable things , bestowed on the person by god. . gratulation and rejoycing at anothers good , as if it vvere our own . . it taketh in mercy and communication by vvay of charity to others . now all these effects of honour are to be drawn forth according to the stations we are in , and the relations we sustain , and as we stand in reference to oth ●●● according to their stations and relations , of husband , wife , servant , master , son , father , friend , &c. and no doubt more even of this outward respect would contribute not a little to our hearty and comfortable living together . these being some of the commanded duties , the contrary vices are prohibited , as . rash judging , taking up a prejudice upon unsure grounds that will not bear such a thing ; and this may be either a weakness proceeding from ignorance , or a prejudice slowing from malice at the mans person , which is more readily inclined to construe so and so of such a man and his actions then of another : the first may be removed , and the person faulty in it will be desirous to have it removed , and will esteem more of the person mistaken , when it is removed , as eli did of hannah . sam. . . the second is hardly removed and admitteth not of the mean which may remove it , leaving no room for information , apology , vindication , &c. . pride and presumption are condemned here , pride whereby one with diotrephes affecteth the preheminency , a higher office or precedency in the same office , the first salutation , the highest room at table , &c. presumption , whereby a man is ready to undertake something above his ability , as if he were more fit and able for it then indeed he is ; even as on the contrary pusillanimity is a scarring to reach to , and adventure upon , what a man is able for , and called to . . vanity or vain glory , much blazing abroad our own good actions , or delighting to have them known to others , that they may blaze them . . ostentation making shew of what good is in us , and following what is good for that end , and in such a way as it may be taken notice of by men , as the pharisees , who only sought their own glory in their prayers and alms . . envy , which is a grief and sadness for the honour of another , that such a good turn should fall in his hand , or that he should be honoured , followed or respected , as if his being honoured and preferred did detract from their own credit and honour ; it differeth from fear , which is a sadness that an enemy is preferred , because they may suffer and be in hazard from him ; this envy floweth principally from pride , whereby folks would monopolize all honour , and what is honourable unto themselves , and are grieved when it is not so , a manifest fruit of the flesh , gal. . . and a prime and most destructive enemy to graces , and yet very rife in this hypocritical age , and much incident to religious folks , especially to ministers and persons of gifts ; an ambitious humour , coveting to excel and darken all that are about them , when as it were much more christian and congruous for a man to whom god may have given more then he hath done to others , selfdenyedly to vail , and studiously to obscure himself in some cases , least he sadden or eclipse others , or draw more observation to himself . . emulation , which is a seeking to go beyond another in esteem , not from any love of vertue , but only out of an envious desire of having the preheminence of such a person , of out-stripping him , and of bearing him down in his reputation ; it followeth on the former . . detraction , a vice whereby men underhand whisper what may be to the dishonour of another , even though it be a truth , using insinuations , and such a manner of seeming respect to the detracted , as may make the blot and infamy to stick , as when many commendations are given ● man , not out of any respect to him , but to make some reproach cast upon him go down the better , and be the more easily believed ▪ as coming from such a one who respecteth and loveth the man ; as , he is discreet , of great parts , &c. but , by which but all is overturned , . contention and strief are also opposite to this command , and any thing whereby , directly or indirectly , mediately or immediately , the fame of our brother , and his estimation is reflected upon , which are of a large extent . . mocking , disdaining , taunting , and such like are plainly against this command and forbidden in it . there are some questions that do arise from what is said : . quest. if all men should be honoured ? yea , if even wicked men also ? answ. . wicked men known to be su ●h cannot be honoured , as if they were gracious ; neither can any place or dignity , meerly as such , have what is due and proper to grace attributed to it without guilt , the doing vvhereof vve conceive is that sin reproved by james cap. . . to vvit , the accounting of rich men , that vvere vvicked to be more religous then others not so rich , and possibly there may be much guilt of this sin in titles and dedications of books , vvhere the most religious , pious , &c. are often unwarrantably put amongst the styles . . yet there is a civil honour , vvhich they may get , and vve are called to give them upon several accounts , as . on the account of their place , if magistrates , honour to whom honour is due , is in that respect enjoyned , rom. . . . of their relation , if they be fathers , mothers , &c. as it is tim. . . i pet. . . . of their other qualifications and parts , or on other accounts , yea even on this general account , that they are men having immortal souls , capable of grace , and of being restored to gods image , our evidencing of honour to them is called for . . quest. if rich men should be honoured ? answ. riches of themselves , and for themselves , are not honourable , neither can they make the possessor such : but riches may make one capable of doing more good , and of being more useful in church and commonwealth , and consequently of being deservedly honoured ; and no doubt a rich man is to be respected , as a steward intrusted vvith some thing to be employed for the honour of god , and for the good of others ; and r ●ches , vvhen vvell improved to these ends , they become useful , and therefore in that case the possessors of them are to be honoured ; but vvhen abused , the person is more vile , so david , at first , honoured nabal , as a father , and called himself his son , but after that his churlishness appeared and discovered it self so grosly , there vvas no such honour due to him , nor given him . as to vvhat the apostle james discourseth cap . . . certainly he doth not there simply condemn all reverencing of rich men , but the doing of it , . on a religious account , and in religious things , . when there was only care taken for accommodating them in assemblies , and no care at all for accommodating poor ones , as if because they were not rich they had been without all interest in the gospel ; the honouring of the one and that joyntly with the contempt of the other made the fault . . it was condemned by him , because done for an evil end , viz. for flattering of rich men , these reproved by him for doing it , not being single , but selfish in what they did , seeking only their own advantage . . the preferring of rich men as , and because , they are such , as more religious then poor ones , who it may be have much more religion then they , is the acceptation of persons condemned here by the apostle james , to wit , when a rich man is preferred as more godly , and only because more rich , before a poor man , alike godly or more godly then he . quest. . wherein consisteth the difference that is betwixt the respect , which is to be given to a good man , and that which is to be given to another , when both are alike in outward things . answ. . it may be that in outward signs and evidences of respect there be no difference , the one may get as low courtesies as the other . but . there is a heart testimony and respect , such as paul had in the consciences generally of all , but especially of his gracious hearers , that is , an approbation that he is worthy of honour , not only for the outward capacity he is in to do good , but for actual improving of it to that end , which is a far other thing then outward civility . . in this there is a difference betwixt the respect given to the one , and that which is given to the other ; in that something of gracious conformity to the image of god , beside other common commendable qualifications , being discovered in the good man , he is ( at least ought to be ) with more complacency delighted in , then the natural man , though as to outward things in the same station with him . . honour floweth more natively to the godly , the object drawing it unto it in a native way . if it be asked , whether or not a man may seek his own honour and fame , and how ? answ. a man ought not to seek it , as men of the world do , to satisfie the lust of the pride of life , nor inordinately beyond his line , nor even in externals , nor ever as his last end , and as the chief thing ; for honor being the testimony of excellency , and a good name , a testimony of that vertue which is in a man , he is first to study vertue as the solid good , whereof the other is but the lustre , vertue being indeed the main thing to be sought after , whether a good name ( as to men ) be seperate from it or not . . yet may it be sought as a thing that is desirable and good ( it being sought in a right manner and by way of concomitance ) a good name being above great riches , prov. . . . it is ever to be sought in the way of vertue and well doing ; flattery and crooked dealing being never warrantable , and in the following of good , men are to walk through ill report as well as good report . . it is to be sought in things relating to godliness , not in riches , or honor , or eloquence , or great learning , but honesty , faithfulness , holiness ; thus paul disclaimeth , seeking the applause of being a learned , or eloquent or wise man , he disdained these ; seeking it only in the faithful , single and zealous discharge of his ministry among the corinthians : . this testimony or respect is to be sought after even with a piece of holy ambition in the consciences of others , but not so much in the outward evidences and testifications of it : to be commended and approved in the consciences of these we live among is desirable , and that which also paul himself aimed at . . this respect would be a step for an higher end , that so all our respect may be improved and made use of for the honour of god. quest. if it be asked how , and in what manner , are we to pursue or seek our own honour ? answ. see what the scripture saith , sam. . . them that honour me i will honour : and first the honouring of god is praise-worthy and honourable in it self ; gold hath not more its lustre , a rubie or diamond its beauty , nor the sun its light and glory , then godliness and vertue , whereby god is honoured , are radiant to their own praise . . if after by reason of human infirmity , and other disadvantages , this radiancy be obscured , or through mens ignorance , folly or malignity , this worthiness not observed or not esteemed , the lord undertakes for the former , and vindicates from the latter , telling us plainly , them that honour me , i will honour , and hence it is , that we so often find in scripture , honour attributed to those things that are so low and mean in the eyes of men , as . to taking with instruction , prov. . . to yielding to correction , even when unjust , pet. . . . to submission to parents , as in this command . . to humility and to passing of wrongs , and ceasing from strife , prov. . . in a word therefore the high-path way to honour , is by humility , the fear of the lord , obedience , submission and selfdenyedness : whereby the lord , as it were , to make honour the more honourable , will have it rather to be his pure gift , then either our study or purchase . qu. . if it be asked , how one can fulfill that part of the command , enjoyning us to prefer another to our selves ? answ. ▪ this is not to be universally and simply understood , as if we were called in every thing to do so , and to every person ; for we may know that some are more ignorant and more prophane than we are in many practises , guilty of things we may be free of , and so we are not obliged to judge contrary to truth : yet . in some one respect or other we may prefer them , as . in that they may have something beyond us , they are possibly more humble , more single , zealous , diligent , &c. though inferiour to us in other things . . they may have much good we know not . . we certainly know , or at least may know , more evil in our selves than in them , and therefore are to prefer them to our selves . . we know more aggravations of our own evils then of theirs ; and therefore simply we may without hypocrisie prefer men generally to our selves , though we in particulars could not do so , nor give unto every one in every thing the precedency . we come now to speak a little of the promise , which is added to stir up to the more serious observation of this command , and as for the nature of it , it is a temporal one , peculiarly applyed to israel here , yet generally agreeing to all , and so applyed as to the substance of it by the apostle , ephes. . . . where he putteth earth for land , whereby he insinuateth that it is to be understood of any land wherein god shall please to cast a mans lot to reside or inhabit as well as of judea , so then , if it be asked , whether or not this promise is to be simply understood , and the accomplishment of it without any restriction expected or looked for ? answ. although this promise seems to have a peculiar respect unto that dispensation , wherein not only the saints everlasting rest was prefigured by that temporal rest in the land of canaan , but also the more obscure manifestations of the life and immortality brought to light by the gospel , supplyed as it were by more full and assuring promises of earthly blessings , yet seeing the apostle , as we have touched , doth in the pressing of this command also accommodate to us , it 's promise , we think it holds out that such , who through grace are enabled to give obedience to the command , may by vertue of the promise annexed , expect from god even outward things , in so far as the having of them , shall be for their good and spiritual advantage . and . they may with confidence promise themselves , that whatever they have in the world , or how many or few days , soever they may have in it , yet all shall be with gods blessing and peace : and . that their death shall never be untimely : and what seeming defect soever may be in the performance as to length of days , here shall be abundantly made up by eternity hereafter in heaven ; what then vvill or can be the prejudice of few days on earth ? from the annexing of this promise to the command , these two thing clearly follow , . that there are temporal promises made to godliness . . that a godly man hath that right which none other hath to inherit the earth . if it be asked here , whether or not a wicked man hath a right to any thing in the world ? answ. . there is a threefold right , the first is , a creature-right , whereby any of gods creatures have a right to any thing in his creation that is useful for them , when it is simply necessary , and not occupied by another under the like need ; and after the similitude of this right , crowes , and so of other living creatures , may take their meat on the field of any man ; thus a man starving , may for himself , or his brother ( if in the like condition ) when the proper owner of any corn cannot be gotten , put to his hand and take of them for preventing of death by hunger ; and so likewayes it may be in other things , all things being made for the use of man at the first , and committed to him ; and the orderly dividing of mens lots and portions , having been but the better to further that end , and not to marr it , is not to take place when it thwarteth with it ; thus the disciples did pluck and eat the ears of corn when they were an hungred , though the corn was not their own : god also , who hath the absolute dominion , hath so given to man a property , that he hath reserved a right to himself to make use of it ( when need requireth ) for the good of other creatures ; thus he provideth for crows , ravens , &c. out of one mans stock or other . . there is a positive or civil right amongst men , so that one man hath right to such a piece of land , another not ; both these rights a wicked man may have , and both land and such right to it good men may often want in particular cases ? so that if there were a civil contest betwixt a good man and a wicked for some land or other such thing , the qualifications of the persons would neither make the right of the one better , or more valid , nor of the other , worse or less valid , as we may see lev. . . . there is a right by grace which sanctifieth the former rights , and putteth a man in case not only warrantable before men , but also before god , to make use of the creatures , so th ●t he may see and visit his tabern ●cle , and take the moderate use of any lawful refreshment , and not sin , job . . the man hath not only his daily bread , but hath it by gods promise , and upon this ground we pray , give us this day our daily bread ; this right is peculiar to a believer and godly man , which none other , posses ● what they will , can lay claim unto , for godliness and no other thing , hath the promise both of this life and of that which is to come , tim. ▪ . therefore we may upon good ground say , that godliness is great gain . if it be yet further asked , but what advantage have godly men by these temporal promises ? ans. this is not their advantage to be alway abounding in these outward things ; that is , neither so de facto and eventually , nor were it meet it should be so ; but . they have a prom ●se of what is needful and useful , simply even of temporal things which no wicked man hath , they shall , psal. . want no good thing , yea , though lyons suffer hunger , psal. . . yet they that seek the lord , shall not want any good thing . . they may pray for these things so far as they are needful , and may confidently expect them , and go to god for them by vertue of that right , ere they get them , so matth. . . it is our daily bread by allowance , and promised before we get it . . if a natural man abound , he cannot promise himself the continuance of meat till the end of his life ; no , not so much as his dinner to morrow , nor life till then ; but if a believer live , he may expect the continuance of as much food as shall be necessary for him ; if he have nothing , he may confidently promise himself both life and food to morrow , if either or both of them be needful more nor a wicked man that hath more wealth , health , and outward protection can do . . he may promise himself the blessing and the sanctified use of what he enjoyeth , which another cannot . . he may have peace , whether he have or want , in the injoyment of creatures , or in their scarcity , because he he hath a right to them , for it is not from want of right to creature comforts that scarcity of them cometh , but god , like a wise and skilful physitian keepeth back meat for health where there is abundance in the right , and to be given also when needful ; so that comparing him with a wicked man , whether he have or want , whether he enjoy more plentifully , or be in scarcity , he hath still the better of him by far ; which should make us all love godliness the more , which hath so great an advantage as this attending it . thus much in short of the promise annexed to this command . to descend to speak particularly of all the several relations comprehended under it , as of magistrates and subjects ; church-officers , pastors , guides and rulers , and ordinary church members ; husbands and wives ; parents and children ; masters and servants , &c. and of their respective duties , would be a large task , and draw us forth a great length beyond our design in this undertaking ; and somewhat to this purpose being already spoken from the third and fourth chapters of the epistle to the colossians ( which the blest author was then in his sabbath afternoon . sermons opening up to the same congregation that heard him lecture on the commands ) and all of them being , too many at least , more known , then alass they are practised ( though indeed we know no more in gods account then we singly desire , design , and endeavour through grace to practise , and they all , and they only having a good understanding that keep his commandements , john . . psal. . . ) and since withal , if the generals we have hinted at in the exposition of this command be well understood , seriously pondered , and consciensciously in the lords strength , practically improved ; they will not a little , through his blessing , contribute for helping us , sutably to acquit our selves in the discharge of all the particular duties of these several relations ; we shall now forbear to be particular ; and shall only say in the general of these station and relation duties , that , as , if a serious christian and truly godly man be sought after , he is in a special manner to be found in them , so , when sanctifiedly , sutably and seasonably performed , they in a special manner adorn the doctrine of god , and keep it from being blasphemed , and bear a very real and evident testimony to the truth and reality of religion in the professors of it , and withal are a notable mean of convincing men , and even of winning and gaining them who obey not the word , as may be clearly gathered from luke . , , , , . tit. . v. . & . tim. . v. . & . v. . pet. v , , . & . v. , . compared together . before we proceed further amongst many questions that might arise here , one word to these two . . whether ought a father to love his son , or a son to love his father most ? answ. the son ought to love his father most , as representing most of god ; and the father ought to love his son most , as comprehending most of himself ; such mutual respects may exceed one another on different accounts . . quest. whether is the father or magistrate most to be obeyed , if they command contrarily ? answ. if that which is commanded be a thing belonging to the magistrates place to command in , as where such a one should live , what charge or office he should bear in the common-wealth , and such like , caeteris paribus , the magistrate is to be obeyed , for these things are sought by the magistrate from him not as a son , but as a member of the common-wealth , whose good principally should be eyed , and had respect to : but if it be a thing that belongeth to the father , and not to the magistrate to command in , as what husband or wife a child should marry , and such like , that belongeth to the father as a father , and so is to be obeyed , notwithstanding of the contrary command of the other . the scope of this command being to moderate men in their excessive desires after honour , and to direct and regulate them in giving respect to others , and in seeking of it to themselves , and to inform us , that by no means we should wrong the estimation of others more then their persons and estates ▪ ere we lay aside speaking of it , it will be meet to speak a little of humility , and the contraries and opposits thereof . that humility relateth to this command , and is comprehended under it , appeareth from rom. . phil . . and is a grace so necessary and useful to christians , that it ought especially to be headed and taken notice of . it may be considered in a threefold respect , . in respect of god , this humility ought to be in reasonable creatures to god as their creator , they being nothing , and less then nothing before him , an ● useful or gainful for nothing to him . . it may be considered as it respecteth others , and that not in a complementing manner , but as it comprehendeth our humbling of our selves in our carriage towards them , and from the sense of our short-coming of them , and being inferiour to them in some things wherein we preferr them to our selves , phil. . . . it may be considered not only as it moderateth us in our common carriage towards god , or towards our neighbour , but also as it concerneth our selves , for by it we are kept within bounds , as to our thoughts of 〈◊〉 selves , and what is ours , or in us , upon the discovery of many infirmities we are encompassed with , see rom. . . humility considered the first way , is not properly contained under this command , ) but cometh in under the first command of the first table , but humility in the tvvo last respects , as it moderateth our thoughts and esteem of our selves , and frameth our actions sutably , and according to right reason in reference to others or our selves , cometh in here , and is enjoyned in this command ; and concerning it these following things are to be observed . . this humility of one man towards another differeth from humility towards god , because of the great disproportion that is between god and creatures , infinitely more than any that is amongst creatures themselves . there is in nothing comparison to be made vvith god , neither is there any possibility of profiting him , job . but there may be comparing and usefulness too , amongst creatures which this humility taketh not away , see job . throughout the chapter . . this humility is not opposite to magnanimity , boldness and zeal , but is well consistent vvith these , as is clear in christ , the apostles and others of the saints ; for boldness and magnanimity is an adventuring in christs strength upon what one is called to according to warrantable grounds ; & humility , although it leadeth us to entertain due thoughts of our own infirmities , yet it moderateth us in that also according to right reason , so that the exercise of both being to be ordered according to this rule of reason , as the call , occasion , object , and particular circumstances shall require ; it is evident that there is no inconsistencie betwixt the two , but that they may very well be in one and the same persons , and at one and the same time . . from this we may see , that humility differeth from , and is somewhat else then fainting and despondencie of spirit or pensive pusillanimity , in not daring to follow a call in reference to some seemingly difficult action ; now humility being the vertue acting according to reason , this is the excess without and against reason ; and therefore as humility and zeal are commended , so this want of valiantness for truth , when called for , or baseness of spirit , is complained of as a sin , jer . . and moses , exod. . , . and jeremiah chap. . . are reproved for some degree of it ; for in every difficult good which men would aim at ( and the most desirable good things amongst men are often most difficult ) there are two things considerable , . there is a bonum , or a good thing which is desirable ; as for example , to do some exploit , to undergo some charge , &c. now men being bent to be ambitious , covetous , rash , &c. to attain such a good , humility moderating their desires and designs according to their capacity and abilities , and bridling that excess upon the one hand , is of great advantage . there is again in the second place , in attaining such things , a difficulty , by which we are in hazard to be scared from , and fainted in following of duty , and zeal and magnanimity guard against this , sustaining the man , and keeping him from falling into discouragement , or pusillanimous pensiveness , which is the defect upon the other hand . . this humility , as a grace , differeth from civility and outward yielding to another , because . it proceedeth from a principle of conscience , and upon a conscientious account , viz. the inward sense and feeling of the defect of grace in our selves , and the impression of our neighbours worth . . it is single , without any approved design of pleasing men , or any other consideration , but purely upon the forementioned account . this is the grace of humility , with which the best moralists among the heathen , were nothing acquainted ; they had indeed their moral vertues , as remaining sparks of natures light , and dark resemblances of some gospel graces , which nevertheless , wanting the principle of faith , without which it is impossible to please god , and not being directed to the right end , the glory of god , could not be acceptable to him . but besides this imperfection and defectiveness in their wisdom and way , the gospel having a far more high and noble design , then they could propose , hath also graces , that are wholly peculiar to it : the work and end of moral philosophy , could be no other , then to moderate passions , and regulate manners , in such a conformity to reason , as might give unto a man , void of all sense of his distance and alienation from god , an in ward lying tranquility , and outward transient peace , whereas , the project and scope of the gospel , is quite another thing , viz. to reconcile , and save lost sinners , through faith in christ , and in him , to make them partakers of holiness here ▪ and glory and happiness hereafter : hence it is , that as the gospel doth , by renewing and sanctifying , wholly change the old appearances of vertues into solid graces , flowing from christ the fountain , and referred to god as their true end ; so doth it also require and bestow its proper graces , such as , repentance , faith , humility , and many other , unto which these moralists were altogether strangers . and as to this humility , it is certain , that the gospel , by discovering unto us , the lost and wretched condition , whereinto sin had ruined us , and the free and wonderful love , whereby we are delivered out o ● it , doth agreeably to this command , teach us a lowliness ●nd sel ● denyal , so unlike to any thing in the doctrine of these o ●d moralists , that it is not more proper to the spirit of the gospel , then it 's contrary pride , may be called their characteristick , in as much as it is evident , that these self-improvers of self , became also self-magnifiers , to that pitch of arrogancie , that lucretius and seneca , in the name of their most famous sects , indeavoured by argument to extoll their vertuous man , even above their gods ; and the best of them would have accounted christian humility an unworthy and base abjection of spirit ; but neither are these the only men tainted with this evil ; the sin of pride is so plainly the ruin of all that are without god , and the neck-break of all that seek after righteousness , otherwayes then by faith , that we may well affirm , humility to be faiths inseparable companion : no wonder then that there is no grace more commended to christians , and more necessary ; which might appear by considering , . the commands whereby it is pressed in scripture : . the weightiness of the expressions in which it is holden forth , pet. . . humble your selves therefore under the mighty hand of god , that he may exalt you in due time . rom. . . for i say , through the grace given unto me , to every man that is among you not to think of himself more highly then he ought to think , but to think soberly , according as god hath dealt to every man the measure of faith . philip. . . let nothing be done through strife or vain-glory , but in lowliness of mind let each esteem other better then themselves . james . , . but he giveth more grace : wherefore he saith , god resisteth the proud ; but giveth grace unto the humble ▪ humble your selves in the sight of the lord , and he shall lift you up . . the many commendations of it , it maketh us , . like christ , matth. . . john . from v. . to . and is particularly taught by him ; . it is an ornament which we ought to be cloathed with , pet. . . . it fitteth for sutable discharge of duties , micah . . . it procureth the increase of grace , pet. . . . it is more then to command a city , for it maketh a man master of himself , prov. . , , . . it hath many promises of exaltation throughout the scripture , and of riches , honour , and long life , prov. . . psal. . . lastly , it preventeth many evils and vices that are incident even to christians , and leadeth to the contrary vertues . . humility moderateth a mans design , in pressing for honour , so it preventeth ambition : . his pursuing inordinately after riches , and so it suppresseth covetousness : . inordinate seeking after knowledge , and so it guardeth against curiosity : . it moderateth in reference to a mans esteem of himself , and so it shooteth out self-confidence . and then if ye consider it with reference to a man of eminent parts or station it preventeth , . disdain in him of others inferiour to him ; . it preventeth despising of others counsel , and his trusting to his own understanding ; . it preventeth leaning to estate and riches , and so he preferreth not himself , as being the better , because of these . and in the last place , there is a pride whereby men having done any remarkable thing , are inclined either to seek applause , esteeming highly of what they have done , and seeking out their own glory , which solomon saith is no glory , but is rather as , if a man should ea ● too much honey , and so turneth rather to their shame ; or to receive it inordinately , which paul would have done , had he suffered them of lystra , acts . to have sacrificed to him , which pride , with all its vitious attendants , this humility preventeth and suppresseth . for . it mindeth not high things , rom. . . neither . vaunteth it self when it passeth by wrongs , and forgiveth them , or when it doth and suffereth any other thing commendable , it thinketh not of it self above what is meet , but soberly , rom. . . . after acts of charity , the right hand knoweth not , as it were , what the left hand hath given , it forgetteth good works , as to any self esteem of them ( which pride remembreth and keepeth as it were a register of ) but ascribeth all to grace , not i , but grace in me , saith the humble man with paul , cor. . . and cor. . . in a word , this humility is extensive to every thing in a mans deportment as a man , and to all duties which concern him as a christian , whether in reference to the worship of god , or the doing duty to men , even as on the contrary , pride , self-conceit , and presumption are very extensive , and immix themselves in all that a man doth , and are as the dead flies that make all to stink . and as it is commendable , likewayes it is very necessary as to many things ; as . in external things , that relate to our conversing with others , it is necessary as to a mans credit and just reputation ; the proud man is often in gods righteous judgment despised ; then it is necessary for things relating to our selves , as for our entertaining peace with god , for keeping us within bounds , for guarding against snairs , for keeping up communion with god , and for fitting to the suitable discharge of all duties called for ; it would make us preach , and you hear more profitably ; it would settle and establish against the railings that are in this time , that put many into a distemper , and a sort of spiritual distraction and madness , it is the humble that god giveth grace to , to whom he revealeth his secret , who have largest promises and commendations , &c. let us therefore learn to be humble and sober , without affecting to be wise above what is meet , this grace of humility in the lively exercise of it , is in a special manner called for by the lord at this time , of the reeling & falling of many , the want whereof useth to precede and predispose for a fall . to close this we shall only add , that wherever there may be a pride , there is also an humility opposite to it . man may be proud in respect of outward things , as of estate , riches , descent , employment , &c. and also in respect of things of the mind , yea even of spiritual things : as , . of parts and gifts , as knowledge , quickness of wit , fruitfulness of invention , &c. . of graces and holiness . . of experiences , eminent manifestations , spiritual exercises , &c. where with god may make some to shine very far above and beyond others . . a man may be proud of some good deeds done by him , wherein possibly god hath made him somewhat more then ordinarily instrumental . . there is a proud curiosity leading to seek after the knowledge of secret thing ● , or of things too high for us , or of things revealed and competent for us to know in another way then god hath allowed , or leading men to adventure and step further then they are called , which is condemned by the lord , exod. . . where he forbiddeth the people to break through and gaze : now there is to pride , in all these respects , an opposit humility , which maketh a man walk so ●tly , and esteem soberly of himself , notwithstanding of any difference god hath made betwixt him and others in what thing soever , and to wait till his mind and will be made known in his own way , and by instruments made choice of by himself , and putteth on to serious endeavours of practising it when known ; which pride doth not . thus we see both how exte ●sive and how necessary to christians in whatsoever station they are , this excellent grace of humility is , which is a special ornament of christians , and a notable piece of beautiful conformity to meek and lowly jesus . the sixth command . exodus . . thou shalt not kill . in the fifth command the lord generally prescribed humility , and that respect which is to be shown by every one to another in their several stations and relations ; he proceedeth now more particularly to give directions in these things that are most dead and necessary to men , first in the matter of life , command sixth : . in the matter of chastity and temperance , com. . . in what concerneth their estate , com. . . in what concerneth truth , and more especially our neighbours name . com. . lastly , in what concerneth the inward frame of our hearts towards our own estate , and the estate of others . com. . for understanding this command , thou shalt not kill ; we may consider . it 's object : . it 's act , to kill : . it 's subject ( to speak so ) thou . as for the first , this command cannot be considered , as relating to beasts ; as if they were not to be killed , because god gave man all the beasts for his use to feed on them , gen. . . and we are to eat of whatever is sold in the shambles , by his allowance , whose is the earth and the fulness thereof , i cor. . beside man in all these commands is properly directed in reference to his neighbour , and not to beasts : yet i grant by striking a beast a man may offend , as . when that stroke wrongeth his neighbour , to whom that beast belongeth . . when in our striking there is . unreasonableness , as if we would require that capacity in a be ●st , that is in reasonable creatures , and so are ready to offend when they answer not our expectation . . when there is a breaking out into anger and passion at brutes , as when a horse rydeth not well , a dog runneth not well , a hawk flyeth not well , &c. which speaketh an impotency in us , who are so easily mastered by irrational passions , which will sometimes also seize upon us even in reference to senseless and lifeless creatures , when they do not accommodate us to our mind ● . . when there is bitterness and cruelty in striking : something of this the lord reproveth by making balaams ass speak and rebuke the madness of that prophet , who unreasonably smote the ass , and wished he had had a sword to kill her , numb . . . whereas a just man pitieth his beast , and regardeth the life thereof , prov. . . but for the better understanding of the object of the command , we shall proceed to speak to it , and the act of killing ( vvhich is the second thing ) complexedly , and if we consider killing in reference to a mans self , it is certainly understood here ; for that being the sum of all the commands of the second table , thou shalt love thy neighbour , as thy self , it must be understood as repeated in each of them ; as here , thou shalt not kill thy neighbour more than thy self , or shalt preserve him as thy self , which supposeth that it is not free for a man to wrong himself more than to wrong others ; and generally these reasons whereby the lord restraineth us from killing others , will also hold in restraining us from killing , and other ways wronging our selves ; therefore there is no question , if it be a sin to wrong , hurt or torture others , whether in body or in their soul , as to the tranquillity and quiet frame thereof , and any ways to procure or further their death , it will be no less so to do thus to our selves ; because love to our selves is the pattern that we ought to walk by in loving others . we may be guilty of the breach of this command in reference to our selves by omissions as well as by commissions , as when things needful for entertainment and health of the body are , either designedly , or with an excessive misregard to health and life , omitted . we may further fall into the breach of this command in reference to our selves , either directly , as purposing and intending hurt to our own bodie , or indirectly , by casting our selves in unnecessary seeming dangers , by wilful or careless overusing of known unwholesome food , by excessive and immoderate toyl , by spending and wasting the body with unchastness , by drunkenness and gluttony ( vvhereby many more are destroyed then with the sword , according to the common saying , plures gulâ quàm gladio pereunt ) and many other vvays . if we consider this command vvith respect to others , vve may conceive it in reference to a threefold life , which vve should endeavour to preserve and promote in them , in any one of which a commission or omission will make a breach thereof . . there is a life of the body ; and vvhatever cometh from us that vvrongeth that , either directly , as stroaks , challenges or appeals , &c. or indirectly , if it vvere but by keeping back something that is in our power to give vvhich might be useful to our neighbour in his need , that no doubt maketh guilty of this sin of killing in respect of this bodily life . i have mentioned appeals to duels under the former branch , because albeit that in the matter of private duels , the pride and corruption of men do ordinarily either commend a vain bravery and gallantry , or pretend the ex ●uses of a seeming obligation in the point of honour or necessary defence : yet vve are sure that the judgment of god , vvhich is according to truth , by pointing out on the part as vvell of the accepter as of the appealer ; these ensuing irregularities ●do condemn the thing as exceeding sinful . as . impotency of mind and excess of passion , vvhich if sooner in the accepter , doth only add deliberation to his other guilt . . contempt of the publick laws and civil order . . an usurpation of the magistrates sword , vvhich is given to him , both for punishing and protecting ; and . an invasion of gods ●ight of vengeance , vvhich he hath so expresly reserved to himself , and from this the accepter observing ord ●nar ●ly no more moderament in his defense , than there vvas necessity for the engagement , hath no excuse more than the challenger , so that in effect although the mediate rise may be thought to be on the appealers part , yet the sin is common , land is in a vvord a plain complication of hatred against our neighbour , contempt against the laws and powers and god , who hath appointed them , ●and a bold and desperate despising and rashing upon death , judgment and eternity , vvhich do so immine ●tly attend all such rencounters : o how much more heroick and noble , were it for men to approve the wise and great king ● choice he that is slow to anger is better than the mighty , and he that ruleth his spirit then he that taketh a city , to hear him , vvho is higher than the princes of the earth , who commands us , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you , and confirmed all by his own most perfect example : and lastly , the study of that divine goodness , which embraceth both good and evil , just and unjust , to aspire to that height of all felicity and glory in being perfect as our father , vvhich is in heaven is perfect : but to proceed . . there is a spiritual & eternal life of the soul , thus sin deadneth and killeth men , and in this respect all vvho are unfaithful to others in the matter of their souls , or vvho cause them to sin , or sinfully give them occasion of sin , become guilty of soul-murther , so ezek. . . and . . his blood will i require at thy hands , saith the lord to the prophet . men become guilty of this not only . by commanding , as saul did doeg to kill the lords priests , and david did joab to cause vriah to be slain , . by counselling and advising , as jonadab did amnon in reference to his sister thamar , . by alluring and downright tempting , as tamar did juda ; . by consenting to the sin of others , or any vvise assisting , countenancing or incouraging them in it , as saul vvas consenting to the death of stephen , and vvas standing by keeping the cloaths of them that stoned him , and as men may be in reference to false teachers epist. of john , . . by giving high provocations to others , and thereby stirring them up to sin such as are reproaches , opprobrious speeches , chartallings and challenges to fight , &c. but also . by evil example , as david vvas accessary to the sin of the adversaries blasphemous reproaching , by vvhat he did , and the apostle often insinuateth christians may be thus guilty by their insutable deportment in the several relations they sustain and stand under , this may also be by doing vvhat hath the appearance of evil , yea even by doing of things in themselves lawful but inexpedient , because unseasonable and vvith offence . thus one christian may be accessory to anothers stumbling , and may sinfully hazard the destroying of these for vvhom christ dyed , as the apostle discourseth concerning offences even in things not sinful in themselves : . by not warning faithfully before sin be committed , as is clear , ezek. . . . by not reproving after the sin is committed , but suffering it to lye on our brother lev . . . by not suiting and proportioning the reproof to the greatness of the sin , but making it too soft and gentle , not shewing just indignation against it , which vvas eli his guilt , who though he did not altogether neglect or omit to reprove the prophanity and gross vvickedness of his sons , yet did not reprove at that rate of holy severity , called for , and answerable to , their atrocious and villanous wickedness , he frowned not on them and dealt not roughly vvith them , as he should have done , as is clear by comparing sam. . , , , : with sam. . . . by rash putting men in offices for vvhich they are not at all , or not competently qualified , and so cannot but in all probability sin much in them , especially in the office of the ministry , tim. . . . by not endeavouring by all suitable and lawful means within the compass of our power and calling to prevent the sin of others , and to restrain them from it , as eli is on this account challenged by the lord , sam. . . . by broaching , venting , teaching and spreading heresies and false doctrine ; thus antichrist is notoriously and primely guilty of this sin of soul-murther ; as all false teachers and seducers are less or more according to the nature of the doctrine taught by them and their industry in propagating the same ; and likewise all that tolerate and do not restrain them , whose office obligeth them to it according to their power : all these and other ways may men be accessory to other mens sins , and so make themselves guilty of this great and cruel sin of soul-murther . this sort of murther aboundeth and is very rife , and yet is in an especial manner forbidden by this command , and the prevention of it accordingly called for , it being a greater evidence of love to our neighbour to be careful of his soul then of his body , the one being more pretious then the other ; and however false prophets , teachers and seducers , seem ordinarily to be most tender of mens persons , and most desirous to please them , yet are they in this sort horridly guilty of their murther . . there is a life of contentment , consisting in the tranquillity of the mind , and the calm frame of a quiet spirit vvith comfort , joy and chearfulness ; to this purpose saith paul , thess. . . i live if ye stand fast in the lord , and it is said of jacob gen. . . when he heard that joseph lived , his spirit revived , as if it had been dead before , because of his great heaviness , arising from the supposed death of his son ; thus we become guilty of this sin of ki ●ing , when vve obstruct or interrupt the spiritual comfort and joy , or the inward contentment of our neighbour by fear , heaviness , disquietness , discouragement , &c. whereby his life is made bitter , and his tranquillity impaired , and so his hurt procured or furthered : as josephs brethren did not only become guilty of his blood but of weighting their father , and deadning , as it were , his spirit , which afterwards at the news of josephs being alive revived , so people may be guilty against their ministers , when they make them do their work not with joy but grief , as it is heb. . . again murther , as it respecteth the bodily life of our neighbour , is either immediate , as cains was of abel , joabs of abner and amasa , or mediate , as sauls was of the lords priests , davids of vriah , and achabs of naboth . again , killing may be considered either as purposed , such as cain's was of abel , and joab's of abner and amasa , or not purposed ; which again is twofold : . innocent , which is even by the law of god every way so , and is indeed no breach of this command : as when a man , following his duty , doth that which beside , and contrary to his intention , and without any previous neglect or oversight-in him , proveth the hurt and death of another . . culpable , because although it do proceed beyond the purpose of the person , yet it is occasioned and caused by a culpable negligence : as suppose one were hewing with an axe , which he either knew , or might have known to be loose , and the head not well fastened to the helve , did not advertise those about him of it , if by flying off it happened to wound or kill any person , he were not innocent , but if without any inadvertencie he either knew not that it vvere loose , or that any vvere about him , if then it should fall off and kill his neighbour , in this case he is guiltless : so vvhen the lord commanded those vvho built houses to build battlements about the roofs of them , if any person fell vvhere the battlements vvere , the master vvas free ; if the battlements vvere not , he vvas guilty . murther is also either to be considered , as committed after provocation , or vvithout all provocation , vvhich is a great aggravation of the sin , though the provocation maketh it not cease to be a sin . further , it may be considered , as it is the murther of evil & wicked men , or of good and religious men , and that on the account of their religion , vvhich is a most horrid aggravation of the murther . lastly , this murther , is either ordinary , as of meer equals , or inferiours ; or extraordinary , aggredged by the quality of the person murthered , vvhether he be a superiour , as a magistrate , a parent ; or vvhether he be of a near relation , as a brother , or kinsman , &c. we come a little more particularly to consider the extent and nature of the sin forbidden here ( vvhich is not certainly to be understood of taking the life by publick justice , or in a lavvful or just war , or in necessary and pure self-defence ) that vve may the better understand the contrary duty commanded : it implyeth then a hurting , vvhich vve may consider . as in the heart , . as in the mouth or vvords , . as in gestures , . as in deeds ; for vve take it for granted that it reacheth further then the gross outvvard act , as by christs exposition of it in matth. . is incontrovertibly clear . the heart is the fountain , spring , and treasure of all evil , in it breedeth all evil , and from it proceedeth this murther , matth. . he that in heart hateth his brother is a murtherer , john . . in a vvord , vvhatever is opposite to love in the heart , is a breach of this command : as . hatred , vvhich is malitious , and simply vvisheth ill to our neighbour , and only because vve love him not , vvithout any other reason , as one vvickedly said , non amo te zabidi , nec possum dicere quare , hoc tantum possum dicere , non amo to . so cain hated his brother vvithout cause . . anger , that supponeth a pretended vvrong , and is desirous of revenge , because of ingratitude , pretended injustice , &c. . envy , vvhereby vve are grieved vvith the good of another , supposing , though groundless , that it obstructeth ours , and therefore vve seek to overturn it : anger is cruel , and wrath outragious , but who can stand before envy , saith solomon . there is often secret hatred on this ground more irreconcileable , then vvhere many and grave reasons can be given . . rage , vvhich presseth revenge beyond vvhat is condign , though it follovv it lavvfully , as to outvvard means . . saevitia , or cruelty , that delighteth in the hurt and prejudice of another , all these and others of this kind go generally under the name of hatred and anger . if any ask here , is there no anger lavvful ? answ. yes , for there is somevvhat of it natural , yea , and sometimes it lavvfully immixeth it self in duty , as in zeal , vvhen god is dishonoured , vvhich vvas in moses , exod. . and no doubt , indignation at vvicked men , in some cases , is lavvful , and also required . but carnal anger is forbidden ; vvhich , . is a desire of revenge vvhere there hath no vvrong been done to us : . when the revenge desired is disproportioned to , and greater then the vvrong : . when it is preposterously desired , vvithout intervening justice : . when it is not desired for the right end , to wit , the mans gaining , but only for the satisfying of our carnal humour : . when it is immoderate and corrupt in the manner of it , so as the name of god is dishonoured by it . this unlawful anger , when it is . against a superiour , it is called grudge ; . when against an equal , rancour ; . when against an inferiour , disdain and contempt ; these two last follow ordinarily upon the first . . this command is broken by injurious words , as in that fifth chapter of matthew , he that shall say to his brother , thou fool , is guilty : o what guilt will there be found to have been in imprecations , cursings , wrathful wishes , disdainful and passionate speeches , when christ will call men to an account for the breach of this command ? . it is broken in gestures , such as high looks , fierce looks , gnashing with the teeth , acts . . foaming with the mouth , and such like , wherewith even our blessed lord and his servants have been followed ; and as there may be adultery in looks , so there is also murther in them ; such looks had cain , gen. . . . it is broken in deeds , even when death followeth , not as in wounding , smiting , oppressing , cruel withdrawing of the means of life , extortion , exaction , byting , injury , litigious wrangling , violent compulsion , raising and racking of land or house-rents beyond the just value , and squeezing and exacting upon poor labourers and tenants , without any due regard to them or their labours ; which last is a frequent sin , but little regarded , a crying sin , but little cared for ; next , it is broken by withholding what might be useful and refreshful , as by neglecting the sick and distressed , want of hospitality , specially to the poor : all these are sinful breaches , whether directly or indirectly incurred , neither is it sufficient that we simply abstain from committing some of these , but we must also make conscience to practise all contrary duties . the last thing proposed to be spoken to , was the person thou ; where , in a word , we are to distinguish private men from publick men , who are magistrates and bear the sword , whom this command doth not restrain from executing of justice ; y ●t these may also sin in their passions and unjustly put forth their authority , and be carnal in pu ●●shing and passing sentence , even when there is ground in justice , and thus magistrates may become guilty , though in the executing of justice , not simply , but by reason of other con ●u ●●●●g circumstances . thus much shortly on this command . the seventh command . exodus . . thou shalt not commit adultery . the lord having spoken of such sins as do more respect mans being simply in the former command , he cometh now to direct in those things that concern a man in his life , in the ordering of his conversation ; and as it will be found one way or other , that by our passion , hatred , and anger , in one degree or other , the former command is broken often , so this sin ( that in the very name of it is abominable ) is not so unfrequent , even amongst christians , as might in all reason be supposed and expected . the vile sin of inordinate concupiscence and lust entred into mankind exceeding early after adam's fall , and in nothing the bitter fruit of original sin , and that pravity of our nature sooner kyeths , and did kyth , then in it : hence is it that adams and evahs nakedness , and their being ashamed , is spoken of in scripture , which implyeth a sinfulness and inordinateness in them , which formerly they were not tainted with ; as also a shame or plague following upon it : and this corrupt nature being still in man , it is hard to speak of , or to hear these things holily ; and therefore there is a necessity both of holiness and wisdom here , left we break this command , even when speaking of it , and hearing it spoke of ; yet the breach of it being a sin so rife , and the spirit in scripture thinking it needful to speak of it , yea , it being put in a particular and distinct command by it self , and our most holy and blessed lord jesus having himself commented on it , matth. . there is a necessity of saying somewhat of it , but so as to contain within the bounds of scripture expressions ▪ o! be therefore afraid of sinning in hearing ; remember and consider that the lord seeth , and in a special manner abhorreth such vile imaginations as shall be irritated and excited even from his holy command enjoyning the contrary , which is indeed both an evidence and a part of the sinfulness of sin , as the apostle speaketh , rom. . to take therefore a view of it , let us consider the scope of the command , which we conceive is in a special manner , and obviously holden forth in these few places of scripture commending holiness in respect of a mans person , and condemning uncleanness in all its branches . thess. . v. , , , . for this is the will of god , even your sanctification , that ye should abstain from fornication , that every one of you should know how to possess his vessel in sanctification and honour , not in the lust of concupiscence , even as the gentiles , which knew not god — for god hath not called us unto uncleanness , but unto holiness , ephes. . , , . but fornication , and all uncleanness , or covetousness , let it not be once named amongst you , as becometh saints : neither filthiness , nor foolish talking , nor jeasting , which are not convenient : but rather giving of thanks . for this ye know , that no whoremonger , nor unclean person , nor covetous man who is an idolater , hath any inheritance in the kingdom of christ and of god. galat. . . now the works of the flesh are manifest , which are these , adultery , fornication , uncleanness , lasciviousness . rom. . v. . let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying . coloss. . v. . mortifie therefore your members , which are upon the earth ; fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness which is idolatry . in which places , as we see , the sin forbidden in this command , held out under the most odious designations , to wit , a work of the flesh , fornication , adultery , uncleanness , lasciviousness , inordinate affection , evil concupiscence , &c. branches of this sin ; and a decent walk commanded , as contrary to the same ; so we may see from them the scope of this seventh command to be an honest , decent , shamefac't , chast , temperate and holy life , which being well considered , doth much illustrate the meaning and extent of it . if we might be particular , we could shew how there is no command more pressed , more fully explained , and sorer plagued in the breach of it , then this , and set forth with more aggravating expressions , to make it so much more abominable . it wrongeth god , and the society of men , it wrongeth others ; in particular , our children and our selves , both in body , estate and name ; it bringeth a blot on the soul here and hereafter , job . . prov. . . it taketh away wit and courage , yea , and even the very heart , besotting men , hos. . . compared with prov. . ● . so did it in solomon , and therefore the man given to it is compared to an oxe and a fool , prov. . , , &c. it is compared also to the neighing of horses , jer. . . and the hire of a whore , and the price of a dogg , are put together , deut. . . the madness , folly , yea and , to say so , devillry and bewitching power of it are se ● out in jezabel . it is said to be , ephes. . v. . a work of darkness , that bringeth gods wrath on the children of disobedience , as it did bring it on sodom , the old world , and the canaanites most signally ; and seldom is there a remarkable plague and punishment brought on a person or land , but this sin of vileness hath a main hand in the procuring of it ; and where it reigneth , it is usually , if not alwayes , accompanied with many other gross sins , which are occasioned by it , and given way to for its sake , as drunkenness , murther , idolatry , &c. for further clearing of this command , consider . the species or kinds of faults condemned in it , and the vertues or graces commended . . the manner of being guilty of the breach of it , which ( because this command will be found to be spiritual , as the other commands are ) reacheth to the heart and affections as they do . . consider the sin here forbidden in its incitements , foments , and other sins more implicitely comprehended under it , as idleness , gluttony , drunkenness , impudencie , gaudiness and unchastness in apparel or nakedness , dancing , singing of bawdy songs , loose company or fellowship , and every appearance of this ill , and what may lead to it , and dispose for it , or is an evidence of it . . see its opposite vertues , and the means useful for the subduing of it , as chastity , modesty , shamefacedness , temperance , lawful marriage , the remedy thereof , &c. which are required in this command , and are very useful for a holy life . that these things ought to be spoken of , none will deny ; that they belong to one of the commands , the perfection of the law requireth it ; and that they come in here under this command , the nature of them , and their conjunction with , or influence upon the sin condemned , or duty commanded here , will make it evident ; the sin of adultery being a prime branch of the carnalness of our nature , under it the rest of that kind are comprehended for making of them the more odious . now in considering the act of vileness forbidden , we may . look to these ills , that are simply unnatural , of which these that be guilty are called in the scripture , rev. . . the abominable , such are these . who prostitute themselves to the abomination of filthy fellowship with devils , as they suppose and imagine . . these who commit beastiality , a vileness most detestable in reasonable creatures , it is called confusion , levit. . . . these who abuse themselves with mankind spoken of , tim. . ● . rom. . , , called also in the scripture sodomy , going after strange flesh , having been the abominable practise of these miscreants , whom god set forth for an example suffering the vengeance of eternal fire , when he rained , as it were , something of hell from heaven on them burning them quick , and frying them in a manner to death in their own skins , because of the lusts wherewith they burned . these are abominations against nature , against which the laws both of god and men do severely animadvert , see lev. . and . deut. . . the act of vileness inhibited taketh in these ills of uncleanness , that are in some respect against nature also , though not so obviously , nor so gross , such as are betwixt persons within degrees of consanguinity and affinity ; this uncleanness is called incest , such are reckoned up levit. . and . and deut. . for this the cananites were cast out , and it was abominable even to heathens , cor. . . &c. the evil of incest flows from the unnaturalness of mens confounding the relations and degrees , that nature hath set men distinctly in ; as for instance , nature hath made the fathers wife a mother , to joyn therefore with her destroyeth that relation , and is unbecoming that reverence and respect we owe to parents ; hence this incest is alwaies either in a direct or oblique line , but not in the collateral , beyond the relations of brother and sister , which are indeed the very beginnings of the collateral lines , and , as it were , almost one in their common parents ; thus conjunction with one of the furthest and most remote of a line that is direct is incest , which yet is not so with the very first after these excepted , of the line that is collateral ; a man might not marry his fore-grandfathers wife , nor his sister , but may marry his cousin german , and because man and wife become one flesh , it is incest which is within the degrees to the wife , as well as if it were within them to the husband himself , and it is also called confusion . levit. . . . . consider it as it is against a tye or bond , called the covenant of god , prov. . . and this may be three vvays considered , . when both persons are married , as david and bathsheba were , this is most abominable , and that which we call double adultery . . when the man is married , and the woman solute or free . . when the woman is married and the man free , these two last are both gross , yet the latter is accounted grosser , as having these aggravations , of disturbing the peace of our neighbours family , the corrupting his seed and offspring , and the alienating of his inheritance added unto it , therefore not only the first , but even the third hath been ordinarily punished by death amongst men ; and certainly the guilt of the second , is little inferiour , if not equal , to either of them : for . it hath the same wickedness of adultery , with the other two , as being contrary to the covenant of god. . it is in like manner peccant against the remedy of uncleanness and disorder , for which the lord did appoint marriage . . it doth no less disturb the quiet and prosperity of families , provoking jealousie in the wife , the more impotent , because the weaker vessel , alienating affections , and often hindering a lawful propagation , but continually marring the education of the children lawfully begotten , and the parents care of their provision : neither are these things to be restricted to the man , as if he were only therein criminal ; the free woman the adulteress , by her manifest accession , doth evidently involve her self in the same guilt ; if a free man lye with his neighbours wife , the aggravations , flowing from her married estate , are all charged upon the man , and by the law of god 〈◊〉 therefore condemned as the adulterer ; doth not then the parity of reason , in the case of a married man with a free woman , equally transfer on her the guilt of his consequences ? neither is it any excuse for the woman , that the man is ordinarily the temptor ; because not only hath nature put the womans greater weakness , under the security of a far greater measure of modesty , but the lords righteous law is also binding upon both without distinction : so that i think , we may well understand all the three sorts of adultery , to be forbidden by the same laws , and under the same pains ; and therefore conclude with job . , . that adultery , without restriction , is an iniquity to be punished by the judge upon the man , as well as upon the woman . of this sort also is bigamy , the marrying of two wives together ; and poligamy , the marrying of many wives , and keeping concubines with wives : for god made but two at the beginning , one male , and the other female ; and hath appointed every man to have his own wife , and every woman to have her own husband . and although many holy men have failed in this , yet can we not exempt them from sin ; neither will we ascribe it to gods particular dispensation to them , which we dare not make so common as that practise was , considering especially what abuse it came to , as may be instanced in solomon , and from whom it had its rise , to wit , lamech , and what bitter fruits and sad effects it hath had following on it in families and on posterity , as may be seen on abraham , jacobs , samuels father helkanah , which made mens marriage a vexation to them , contrary to its ends : but now our lord , by reducing marriage to its first institution , hath very expresly abolished it in the new testament . . consider it in free and unmarried persons , and thus it is fornication ; if it be constrained or forced , it 's death by gods law , deut. . , &c. only to the man ; the other is free , and it is called a rape ; if it be continued in , it 's whoredome and filthiness ; if with one woman , it is concubinatus , an unwarrantable abusing the ordinance of marriage , and despising of it : if with sundry parties , it is prostitution , and most abominable ; and whatever way it be , it is abominable , bringing on the wrath of god , ephes. . . col. . . not once to be named amongst the saints ▪ and whether marriage follow or not , yet it is still sinful . it may have several aggravations , as . if it be in times of light ; . if with persons unsutable to be conversed with ; . if in families professing godliness ; especially in the th place , if the person be a great professor ; . if it be in a time when god is quarrelling and contending with a whole society or land , and threatning his judgments against all : now although this sin be at this time aggravated from all these considerations , yet , oh ! how much doth it abound , and how frequent is it ! . consider this act of vileness inhibited , as it may be amongst and betwixt persons married and living in conjugal society ; for the use of the marriage-bed is not left arbitrary more then the use of meat and drink ; but is bounded by the lord , both in the contracting and in the injoyment ; and when these bounds which are set , are transgressed , the transgressours are guilty . thus men and women may begin their marriage carnally , by wooing carnally , which will make them guilty , although there be no more : marrying with persons of a different religion , or with other unsutable disparities , maketh guilty of the breach of this command , that sort of marriage not being the lawful remedy of fornication ; or when we are sweyed more with temporal ends , and with respect to the satisfying of fleshly lusts , then with conscientious respect to what god allows , and right reason requires , referring all to gods glory ; for this thwarteth with the end of marriage , and doth transchange marriage into a cloak for covering covetousness or filthiness ; and so before marriage there may be guilt . thus also married persons may break this command , if they do not possess and enjoy one another in holiness and honour , thess. . , . and do not give to one another all due benevolence : thus men do sin in the defect , by not cohabiting , by withdrawing without consent one from another , and by proving a snare one to another : the apostle calleth it , cor. . . defrauding of one another : and many pieces of unkindlyness amongst married persons , unbecoming the honour and respect that the one should have to the other , may be here comprehended . but men sin more and oftner in the excess , viz. by carnal living with their own lawful married wives , and using marriage for lust , living in the lust of concupiscence , as the apostle calleth it ; and that as the gentiles did even in their marriage stations , thess. . and he calleth it , col. . . inordinate affection ; an affection which a man hath to his wife as to an whore , rather then what becometh a wife : these things , when reproved , must not be offended at , but the lord looked unto for the purging of this corrupt nature , of such filthiness , as is shameful even to mention . this inordinateness may be in respect of frequencie , unseasonableness , carnalness in the manner ; and what need is there to say more ? it may also have place among married persons , when their conjugal fellowship hindereth them from setting apart any time for extraordinary devotions , which yet they ought to do , as may be drawn from what the apostle saith , cor. . . though excess in this also is to be guarded against , but when there are times of trouble , and of private or publick calamity , wherein the bridegroom is called to come out of his chamber ; in such times as these , married persons may be readily guilty of inordinateness ▪ and it is known that there were , upon some occasions , restraints under the law when a man might not touch a woman , though his own wife , to shew that in conjugal society men should observe a purity , and that they have not unlimited liberty in this , more then in other things , as eating , drinking , &c. for although all pleasure in meat and drink be not unlawful , yet carnal sensualness is : so what is natural , sutable , and seasonable , here is allowed , and inordinacie forbidden . thus during the marriage-state , guilt may be contracted . again , men may thus sin by unjust dissolving of marriages , by deserting , divorcing without the just cause of it , extruding , and such like acts , contrary to the nature of that strictest bond and covenant . i grant it is not alwayes necessary to make divorce even where there is adultery ; the lord is not offended with reconciliation , where the punishment of the sin is not executed by the magistrate : but if the divorce be made , and the woman afterward married to another , her return to her first husband , even after lawful dissolution of her second marriage , is an abomination and exceeding defiling , jer. . . thus in dissolving marriages there may be guilt . lastly , this uncleanness may be considered as it is in a solitary person , when alone , in their actions of darkness and abominable imaginations , which are to be loathed rather then named ; yet these things which are done in secret are seen of god , though it be a shame to speak of them : see ephes. . , . this secret uncleanness , again , may be by a person , either walking , or sleeping , mentioned lev. . which confessedly becometh men or womens guilt , according as they have drawn it on , or by unsutable imaginations disposed themselves for it ; yea , when it hath not ingrata recordatio , an unsavory and displeasing remembrance , and a holy horror ● following thereupon , there is guilt : of this we spoke somewhat in the preface to the commands . these abominations then are not restricted to the outward act , but are extended further , and many wayes men commit this wickedness : as . in heart , christ calleth the lusting of a man after a woman a committing of adultery in his heart , matth. . . this indeed hath degrees according to the length it cometh , and the entertainment it getteth , and other such like circumstances , but it is still accounted by god to be heart-adultery , and it is called burning , cor. . . and rom. . . and is exceeding loathsome to the lord , and hurtful to the inner man , even when men neither resolve nor intend acting , yet by not abhorring these imaginations , but suffering them to roll in their thoughts ( o! beware of carnalness upon the thoughts of this ) they become guilty , and that inward fire being suffered to burn , often breaketh out into a visible flame ; how that cor. . . differeth from the burning mentioned rom. . we shall now forbear to mention . . men are guilty of this wickedness , when they license their outward senses in the sinful pursuit of their objects : thus eyes full of adultery are spoken of , pet. . . thus matth. . . a lustful look is adultery ▪ and job c. . saith , he will not look upon a maid . thus also obscene pictures , delight in them , or other spectacles of that sort , cannot but defile the man : the ears are defiled by hearing of , and listning to obscene and filthy discourses , to drunken , bawdy , or light wanton amorous songs : the touch with embracings ; and the mouth with kissings : such are spoken of prov. . . she caught him and kissed him . to insist further here , is not sutable : but oh ! there is much guilt contracted this way , and but little noticed , and mourned for . men may become guilty by gestures , as they are evidences of this vileness , or dispose to it , and postures undecent and unbecoming civility , and godliness . see what is spoken of a naughty person , prov. . , . and isa. . . &c. this is opposite to honest walking which is commended rom. . . and a carnal wantonness reproved . . persons become exceeding guilty of this evil by scurril and obscene speeches , where as this sin should not be once named ; by reading scurril , wanton , amorous ballads or books , which is , as if we were conferring on such a subject , by taunting and reproaching one another in such communication as corrupteth good manners ; by jesting that is not convenient , especially if it be at one that hath fallen in some act of filthiness , or by whatever may be neer , or of a sinful sutableness to such an evil ; see eph. . . and . , , &c. . this sin is fallen in by too familiar or unnecessary converse with light , vain , loose company , more especially private companying with such , which is not only an appearance of ill , or a snare to ill , but evil and loose in it self , called by the apostle chambering , rom. . . and solomon biddeth men not come near the door of such a womans house , much less to enter into it , prov. . . . men fall into it by wantonness , immodesty , want of due shamefastness , &c. or any other way whereby they yield reins to the loose , wanton , carnal humour that is in them . there are many other sins which come in here , and although some of them may be reduced to several of the commands , yet in a special manner are they related , and as it were , tyed to this : as . idleness , such as you see sam. . . &c. occasioned davids fall , and is by ezekiel , c. . . charged on sodom , as predisposing for , and going along with their uncleanness ; idleness being in it self mater omnium vitiorum , and noverca omnium virtutum , the mother of all vices , and the stepmother of all vertues : this breedeth unstayed looks , and giveth occasion to , and entertaineth carnal imaginations , and it occasioneth much gadding , when folks , either have no lawful calling , or are not diligent and serious in the employments and duties of it , tim. . . . lightness ▪ and unstableness , charged on reuben when he defiled his fathers bed , gen. . . and by the apostle , keeping at home is ( tit. . . ) joyned with chastity , modesty , and shamefastness ; there is a g ●dding , and a so called furthiness , especially in women , more especially young women , which is exceeding offensive , and yet exceeding rife ; it may be it were more sitly called impudence , or imprudent boldness , which maketh them run to all spectacles and shews , to speak in all discourses ( which guilt crosses the character that one gives of a modest virgin , that , she loves rather to loose her self in a modest silence , then to be found in a bold discourse ) and to hazard upon all companies , exceceding unsutable to that modesty and shamefastness which is particularly called for in that sex. take in here also the manner of going , minsing , or tripping nicely , and making a tinkling with their feet , spoken of isaiah . . and touched at a little before . . wantonness , and too much carnal mirth and laughter , which is both the evidence and great somenter of loosness in the heart , and so foolish je ●sting , which is not convenient , eph. . . is conjoyned with this sin , and none ought to think that there is a lawful freedom in such jollity , as chambering and wantonness , rom. . . now this taketh in much , and is of a large extent . . vndecent conversing , going abroad in company with rash and offensive freedom , when as entering the house , yea , coming near the very doors of an whores house is forbidden , prov. . . the ill and prejudice whereof may be seen in dinahs going abroad belike without an errand , gen. . , , &c. potiphers wife did cast her self in josephs company thus , though he gave her no entertainment , but in the fear of the lord sled from her . . add dancing , a thing condemned by the people of god as no honest recreation , at least , when in companies that are mixed , and ( as we call it ) promiscous dancing , such as useth to be at marriages , and the like occasions both of old ( as may be seen in the canons of several councels ) as also of late by our own and other reformed churches . i shall say these things in short of it : first , that ye will not find it mentioned in scripture in the person of any of the godly , it becoming an herodias's daughter better then professors of religion . . that it will be readily found to indispose for the exercise of godliness , and so to be inconsistent , or at best , hardly consistent with either a pious and lively , or a sober frame of spirit . . that it marreth not only the gravity of persons for the time , putting them in a sort of regular distraction , but lesseneth the esteem of such persons ; this insobriety being like a dead fly that maketh the box of oyntment ( if any be ) to stink . . that in scripture examples we find this sort of dancing only among prophane and loose people , and recorded also as a piece of their stain or blot , rendring them some way infamous ; and oftentimes it hath also snares waiting upon it , as in the israelites amongst themselves , exod. . and in the daughters of moab with the people of israel , and in that of herodias's daughter ▪ some also suppose those whom dinah went forth to see , gen. . were thus imployed at some feast , or such other solemnity , where she was insnared and de ●●owred . . yea , it is often , if not ever , the fruit of some former loosness and carnalness , being the effect that excessive wantonne ●● usually breaketh out in ; and can gods people warrantably have fellowship with these works of darkness ? or can they ( if guilty themselves ) reprove it in others ? cicero calleth it , postremum viticrum quia act a sequuntur , the last of vices , because usually it followeth former loose carriages . . there is no lawful mean of recreation which is useful for the health of the body , but is , and may , and should be , sanctified by the word and prayer , yet i suppose neither useth this to be so , neither would any think it very sutable , or well consistent with a praying frame ; and can that which standeth not with the serious exercise of repentance , and a praying disposition , or that which none would think a fit posture to meet death , or the lords appearing with , be in reason thought consistent with a christian walk ? which should alwayes be with the loyns girded , and the lamps burning : it is somewhat like this , or less then this , which the lord condemneth , isa. . . walking and mincing , or tripping , and making a tinkling with their feet ; what is that but disdaining the grave way of walking , to affect an art in it ? as many do now in our dayes ▪ and shall this be displeasing to the lord , and not the other ? seeing he loveth , and is best pleased with the native way of carrying the body . junius and rivet from him , calleth this mincing or tripping , a walking or standing on the earth in an artificial way . besides these things that are more general in folks carriage , there is somewhat further in our cloathing and diet , which is to be spoken to here , seeing in these we ought to be christian , sober , grave , &c. and in nothing do our lightness , vanity ( as we ordinarily use to call people vain from their apparel ) pride , wantonness , and rioting appear more , then in vain garbs . hence the apostle paul , tim. . . joyneth modest apparel with shamefastness and sobriety or chastity , as also doth the apostle peter , pet. . , . and in jezebel and others , decking and dressing to seek love , is ever accounted an high degree of loosness : it is a wonder that men should take pleasure to deboard in their cloathing , which is the badge of their persidiousness , and was at first appointed to cover their shame and nakedness . it is observed that the hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beged , doth signifie both persidiousness and cloathing , and c ●meth from that word which signifieth to break covenant , the lord thereby intending by the very consideration of our cloaths , to humble us , and keep us in mind of our first breach of covenant wi ●h him ; and yet such is our wickedness , that we will glory in that which is indeed our shame , as if it were a special ornament ; and whereas at first , cloathing was appointed for covering nakedness , for preventing of incitements to lust , and for decencie , now jezebel-like , it is made use of to be a provocation thereunto , see prov. . . god in his first appointment of rayment , for preventing of vanity , and comm ●nding honest sobriety therein , did make for our first parents coats of skins . and therefore we say , that in men and women both , there is condemned by the lord , costliness and excessive bravery of apparel , tim. . . which saith not that we are to foster sordidness or baseness , or that men in all place ● or stations , and of all ranks , should , as to their apparel , be equal , but that none should exceed . it is strange , that sometimes the poorest and meanest for place , and often for qualifications , are finest this way , as if it were the best or only way to commend and set them out ; and that some should have more in cloaths then in their stock , is utterly intolerable . . strangeness in the ever-changing fashions , and extravagant modes of apparel , while as the lord by nature hath continued the shape of mens bodies to be the same ; for what is meant else by strange apparel , so often forbidden in the scripture , but that which is commonly called the fashion , or new fashion , a new and uncouth garb ? and certainly mens minds are often infected with lascivious thoughts , and lustful inclinations , even by the use and sight of gaudy and vain cloathing , and we well see , light , loose , conceited minds discover themselves in nothing sooner then in their apparel , and fashions , and conceitedness in them . . there is a lightness in cloathing , as to colour , mounting as they call it , &c. and in dressing of the body , which may be seen in these dressings of the hair , in powderings , laces , ribbon , points , &c. which are so much in use with gallants of the time ; this , especially in women , is insisted on and condemned , isa. . , , &c. some things indeed there mentioned , are not simply unlawful , especially to persons of higher quality , and at all times ; but the particulars fo ●lowing are condemned ; . affecting of , and having a lust after , brave cloathing , making our back our god , as some do their belly , phil . . and this may be where cloaths are but mean , yet the lust and appetite after them may be great . . haughtiness and vanity in cloaths and dressings , when we think our selves better with them then without them , or esteem our selves , because of them above others , in other things superiour , or at least equal to us . . excess in these , in their superfluity and costliness , as i ● said , above and beyond our state and station . . wantonness and lightness in them , which is especially in nakedness , as to such and such parts of the body , which in modesty are to be hid ; for women having cloaths for a cover , ought to make use of them for that end , and it is more then probable , that , that walking with stretched out necks , there reproved , relateth to women , their making more of their necks , and their breasts bare , then should be , or is decent , they affected to discover and raise their gorgets , when god commendeth modesty , and nature is best pleased in its own unaffected freedom , yet they stretched them out : it is both a wonderful and sad thing , that women should need to be reproved for such things , which are in themselves , . so gross , that let the most innocent be inquired , whence these , more then ordinary discoveries , do proceed ; and they must at least grant , that the first practisers of such a fashion , could have no other design in it , then the more thereby to please and allure mens carnal eyes and regards : and . so impudent ; for if to be a ●l naked be shameful and exceeding ready to provoke lust , must not nakedness in part , more or less , be , and do the same ? so that this will be found a glorying in their shame ; for nakedness hitherto was always looked upon as a reproach : we read of old of such as were grave , that they covered themselves with a vail : and cor. . married womens going abroad uncovered is looked on as unnatural ; what would such say if they lived in our times ; we are perswaded the gravest amongst women are most averse from this evil , and the lightest are most prone and given to it : and seeing all women should be grave , it must import a disclaiming of that qualification where this lightness is delighted in : if therefore there be any shame , if there be any conscience , we will expect to prevail with some who are touched with the sense of gravity , that they may be good examples to the rest , and once indeavour effectually to bring gravity and modest shamefastness in fashion again . there is in cloaths a base effeminateness amongst men ( which some way emasculateth or unmanneth them ) who delight in those things which women dote upon , as dressing of hair , powdrings , washings ( when exceeded in ) rings , jewels , &c. which are spoken of , and reproved in the daughters of zion , isa. . and so must be much more unsutable to men . also interchanging of apparel is condemned ; men putting on womens , and women mens cloaths , which is unsutable to that distinction of sexes which the lord hath made , and is condemned in the world as a confusion , an absurd , unnatural thing , and an inlet to much wickedness . whereof the dutch annotators , as several fathers did long before them , on cor. . v. . make mens nourishing and wearing of long hair , to be some degree , it being given to women , not only for an ornament and covering , but also in part for distinction of the female sex from the male : and here having touched a little on this vain dressing of the hair ( now almost in all these many various modes , as there are fashions of apparel ) especially incident to women , it will not be impertinent to subjoyn a strange story which learned , pious , and grave mr. bolton in his four last things , pag. . repeats from his author the famous hercules saxo ●ia , professor of physick in padua ; the plica ( saith he ) is a most loathsom and horrible disease in the hair , unheard of in former times , as morbus gallicus , and sudor anglicus , bred by modern luxury and excess , it seizeth specially upon women , and by reason of a viscuous , venomous humour glueth together , as it were , the hairs of the head with a prodigious ugly implication and intanglement , somtimes taking the form of a great snake , somtimes of many little serpents , full of nastiness , vermin , and no ●som smell : and that which is most to be admired , and never eye saw before , these being pricked with a needle , they yield bloody drops . and at the first spreading of this dreadful disease in poland , all that did cut off this ho ●rible and snakie hair , lost their eyes , or the humour f ●lling down upon other parts of the body , tortured them extreamly . it began first , not many years ago in poland , it is now entred into many parts of germany . and methinks ( sayes mr. bolton ) our monstrous fashionists , both male and female , the one for nourishing their horrid bushes of vanity , the other for their most unnatural and cursed cutting their hair , should every hour fear and tremble , lest they bring it on their own heads , and amongst us in this kingdom . it is also worthy the noticing that tertullian hath to this purpose , in his book de cultu mul. cap. where having expostulated with christian women for their various vain dressings of the hair , he bespeaks them thus ; drive away this bondage of busking from a free head ; in vain do you labour to appear thus dressed , in vain do ye make use of the most expert frizlers of hair , god commands you to be covered and vailed : i wish that i , most miserable man , may be priviledged to lift up my head , if it were but amongst the feet of the people of god , in that blessed day of christians exalting gladness , then will i see if ye will arise out of your graves with that varnish and paint of white and red , and with such a head-dress ; and if the angels will carry you up so adorned and painted to meet christ in the clouds and again , cap. . these delights and toyes ( says he ) must be shaken off , with the softness and loosness whereof , the vertue and valour of faith may be weakned ; moreover , i know not if these hands that are accustomed to be surrounded with rings and bracelets , or such other ornaments , will indure to be benummed and stupified with the hardness of a chain : i know not if the legg , after the use of such fine hose-garters , will suffer it self to be streightned and pinched into fetters , or a pair of stocks : i am afraid that the neck , accustomed to chains of pearls and emeralds , will hardly admit of the two-handed sword : the ●efore , o blessed women ! ( saith he ) let us meditate and dwell on the thoughts of hardship , and we shall not feel it , let us relinquish and abandon these delicacies and frolicks , and we shall not desire them ; let us stand ready armed to incounter all violent assaults , having nothing which we will be afraid to forego and part with : these , these are the stayes and ropes of the anchor of our hope . — let your eyes be painted with shamef ●s ●●ess and quietness of spirit , fastning in your ears the word of god , and tying about your necks the yoke of christ , subject your head to your husbands , and so shall you be abundantly adorned and comly : let your hands be exercised with wool , let your feet keep at home , and be fixed in the house , and they wi ●l please much more , then if they were all in gold ; cloath your selves with the silk of goodness and vertue , with the fine linning of holiness , with the purpure of chastity , and being after this fashion painted and adorned , ye will have god to be your lover . which notably agreeth with what the astles say , tim. . v. , . in like manner also , that women adorn themselves in modest apparel , with shamefastness and sobriety , not with broidered hair , or gold , or pearls , or costly aray : but ( which becometh women professing godliness ) with good works . pet. . , , especially , , . whose adorning , let it not be that outward adorning , of plaiting the hair , and of wearing of gold , or of putting on of apparel . but let it be the hidden man of the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in the sight of god of great price . for after this manner in the old time , the holy women also who trusted in god , adorned themselves , being in subjection unto their own husbands . see also tit. . v. , . next to what hath been said of dressing the body , somewhat may not inappositly be spoke to , anent dressing and decking of houses and beds , and anent houshold furniture or plenishing , wherein there may be an evil concupiscence and lust , and an inordinate affection ; our minds being often by a little thing kindled and set on fire : see to this purpose , prov. . . where that woman spoken of , hath first the attire of an whore , then , he saith , her bed is dressed , her tapestry and curtains provided , in ●ense and perfumes are in the chambers : so also beds of ivory are reproved , amos . . which are all used for entertaining the great lust of uncleanness , which ordinarily hath these alluring extravegancies attending and waiting upon it . o! what provision do some make for the flesh , to fulfill the lusts thereof ; and how careful caterers are they this way for their corruptions ? and certainly christians are not in their houses more then in their persons , left to live at random , and without bounds ; and folks no doubt may be unsutable to their stations , as much in the one as in the other . this excess may be also in the light and wanton manner of adorning houses and buildings with filthy and immodest paintings , pictures , and statues , and such like , which , with other things , is spoken of and condemned , ezek. . . but withal , in what we have spoken in these excesses so incident even to professours , we would not have folks too rigidly to expone us , for we know that there are lawful recreations , nor are honesty and comliness in behaviour and apparel , blameable , but to be commended in their place : neither would we have any think , that we suppose all such , who do the things above censured , to be incited to them from this principle of lust ; but for clearing of the matter further , it would be considered , . that we speak of these things as they are abused , and particularly condemned in this church . . we would consider the end of the things themselves , as they have been at first sinfully introduced , whatever may be the innocent intention of a particular user . . we vvould respect others , vvho may be offended and provoked to lust , by vvhat an actor is not provoked vvith , and also may be sinfully tempted to the like from that example ; or if not so , yet may possibly be induced to judge them vain vvho vvalk so and so in apparel , light vvho dance , &c. vvhich vve vvould prevent and guard against . . we vvould not only abstain from evil , but from all appearance of it ; novv certainly all these things vve have spoken of , look like ill , and may breed misconstructions in others , even possibly beyond our ovvn mind and intention ; vve may also consider the mind of very heathens in reference to these things , as also of fathers , councels , and the divines vvhich are cited by rivet and martyr on this command . the councel laod. can. . apud bals. hath these vvords , let christians , when they go to marriages , abstain from dancing , but dine or sup . and another saith , nemo ferè saltat sobrius nisi forte insanit ; no man almost danceth that is sober , unless perchance he be in a fit of distraction or madness : neither doth davids or miriams dancing , being used by them as a part of vvorship in the occasions of extraordinary exultations , say any thing for the dancing that is novv in use , as their songs of praise to god used in these their dancings abundantly shevv : and beside , their dancing ● vvere not promiscuous , men vvith vvomen , but men or vvomen apart . beside , if the seeing of vain objects provoke to lust , the circumstances and incitements of dancing must do it much more ; and vvhat men commonly say , take away the promiscuousness of dancing , and it self will fall : it doth confirm this , that dancing is not pleaded for or delighted in , as it is a recreative motion , but as promiscuous vvith vvomen , vvhich , beside the great provocation to lust spoken of , occasioneth that both much time and expense is bestovved on learning this , vvhich is attended vvith no profit . what vve have said of these evils may also take in excess in sleeping , laziness , &c. to be seen in david , sam. . . and also vain curiosity , as vvell as lasciviousness in singing and playing ; too much vvhereof savours of wantonness and riotousness , as these vvords rom. . . are in their signification extended by some . novv all these excesses spoken of , being opposite to sobriety and modesty , shamefastness and gravity , must come in under wantonness , and vvhat follovveth , doth come in under intemperance . the scripture insisteth much in condemning the sin of intemperance , vvhich vve conceive doth mainly consist in gluttony and drunkenness ; and seeing these sins must belong to some one command ( although virtually and indirectly they break all ) vve take them especially to be condemned here in this command , vvhere temperance is commanded ; and therefore vve shall find them in scripture mentioned vvith a special respect to the sin of uncleanness , expresly forbidden here : fulness of bread and gluttony is observed to have been sodoms sin , and the rise and source of their filthiness , ezek. . . drunkenness is marked , especially as leading to this , prov. . , . therefore vve choose to speak a word to these tvvo evils here , vvhich are in themselves so abominable , and yet , alas ! so frequent amongst those vvho are called christians . it is true , there is both in eating and drinking , respect to be had , . to nature , vvhich in some requireth more , in some less : . to mens stations , vvhere , as to the kind or quality ( as vve said of cloaths ) there is more allovved to one then another : . to some occasions , vvherein more freedom and hilarity is permitted then at other times , vvhen more abstinency and a restraint upon these , even in themselves lavvful pleasures , is extraordinarily called for , so that vve cannot bound all persons , and at all times , vvith the same peremptory rules . there is also respect to be had to christian liberty , vvhere , by gods goodness , men have allovvance to make use of thèse things , not only for necessity , but for refreshing also , and the vertue of temperance and sobriety ( as all other vertues ) doth not consist in an indivisible point , so that a man is to eat and drink so much , and neither less nor more , without any latitude ; the lord hath not so streightned the consciences of his people , but hath left bounds in sobriety , that we may come and go upon , providing these bounds be not exceeded . neither is every satisfaction or delight in meat or drink to be condemned ( seeing it is natural ) but such as degenerateth and becometh carnal . we would therefore inquire into the sinfulness thereof , and because there is a great affinity betwixt these two evils of gluttony and drunkenness , we may speak of them together for brevities sake . we suppose then , . that both gluttony and drunkenness are sinful ; and that both in the use of meat and drink men may several wayes fail ; the many prohibitions and commands that are in the word , for ordering us in the use of meat and drink . cor. . . whether therefore ye eat or drink , or whatsoever ye do , do all to the glory of god. rom. . . but put ye on the lord jesus christ , and make not provision for the flesh , to fulfil the lusts thereof . and rom. . . for meat , destroy not the work of god : all things indeed are pure , but is evil for that man who eateth with offence . prov. . , . be not amongst wine-bibbers ; amongst riotous eaters of flesh . for the drunkard and the glutton shall come to poverty : and drowsiness shall clothe a man with rags . the many reproofs that there are for exceeding in both ; ezek . . . behold , this was the iniquity of thy sister sodom ; pride , fulness of bread and abundance of idleness was in her and in her daughters , neither did she strengthen the hand of the poor and needy . luke . . there was a certain rich man , which was clothed in purple and fine linnen , and fared sumptuously every day : with several other places . and the many sad judgments which have been inflicted , as well as threatned , for them : deut. . . and they shall say unto the elders of his city , this our son is stubborn , and rebellious , he will not obey our voice , he is a glutton , and a drunkard . prov. . . for the drunkard and the glutton shall come to poverty : and drowsiness shall clothe a man with rags : with the desperate effects following on them , as prov. . v. , . who hath woe ? who hath sorrow ? who hath contentions ? who hath babbling ? who hath wounds without cause ? who hath redness of eyes ? a ● the last it biteth like a serpent , and stingeth like an adder : &c. will put it out of question that they are not only sinful , but so in an high degree . yea , if we consider the ends for which god hath given us the use of these creatures ( which excess inverteth and marreth ) to wit , his honour , and the good of our selves and others ; the rules he hath given to regulate us in the use of them ; the holy frame he calleth for from us at all times ; the difference that should be betwixt his people and the men of the world if the use of these things ; we vvill find this excess in the use on these enjoyments to be sinful , and no less contrary to the holy nature and law of god , and to that holiness and sobriety that should be in a christian , then fornication and other uncleannesses are ; therefore there is no sin hath more woes pronounced by the holy ghost against it , then drunkenness ( a woe being ever almost joyned with it ) nor more shame attending it , so that of old drunkards drank in the night , thess. . as being ashamed of it ; though now alas ! many are drunk in the day , and some in the morning , and even such as are addicted to it , are with great difficulty recovered , prov. . ult . . we suppose also that these sins may be , and sometimes are , separated and divided , for one may be guilty of excess in meat or of gluttony , who may be free of drunkenness , and contrarily : it is the saying of a holy man , aug lib. . confess . cap. . drunkenness , o lord , is far from me , but gluttony hath often prevailed over me . and therefore we are not here to account our selves free when both these ills cannot be charged on us ; it is often incident to men who think themselves sober to be much more watchful against drunkenness then gluttony ; yea , and usual for some to excite and put others much more on to exceed in eating then they dare do in drinking ; as if there were not that same hazard in the one that is in the other , and as if one and the same rule were not given for both . . we do also suppose that there is not one way only whereby men may become guilty of both these sins , but there are many wayes and also degrees thereof , and though all be not alike gross , yet all are sinful : therefore we vvould . consider these evils in divers respects : then . lay down and fix some general limits , which we are not to pass : . instance some slighted particulars . for gluttony in general there is a latin verse , praepropere , laute , nimis , ardenter studiose . in which five words there are five wayes of being guilty of it ; . by hasting , that is , desiring meat and drink before it be convenient ; thus eating and drinking in course , not for hunger or thirst , but for custome , good fellowship , carnal pleasure , &c. is gluttony , and is cursed by the holy ghost , eccles. . , . woe to thee , o land , &c. here drinking and eating are tyed to their seasons . . by delicacie in the kind or quality ; as when meat and drink are excessive for costliness or sineness , lavishly provided , as feasts very ordinarily are , prov. . . so of the rich glutton it is said , he faired delicately every day , luke . . . in the quantity , by too much , when eating is exceeded in , even to indisposition for the duties of our general christian , and of our particular callings , not to the strengthening us for them , eccles. . . . in the manner , viz. too ardently , when meat is desired with a sort of lust , prov. . , , . . in the preparing of meat , viz. studiously , that is , when it is too riotously dressed , for pleasing mens carnal appetite and taste , or pallat , by the fineness of it , and other curiosities of that kind . more particularly , we may sin either in the excess of meat and drink , when we go without just bounds ; or in the defect , which may as well marr the end , to wit , gods glory and our fitness for duty , as excess may ; therefore doth paul exhort timothy to the use of a little wine , as needful for him . . consider the sin of gluttony in the matter of that which we eat and drink ; thus some may fail , as was just now said , by too much daintiness in their fair , as well as too great a quantity : and again in the manner , wherein many are very sensual and carnal , as being much given to satisfie their appetites , which solomon speaketh of , prov. . , , , &c. so isa. ● , . . consider it either in reference to a mans self , when he himself faileth , or consider it in reference to others , when he putteth them to eat or drink , and occasioneth their sin ; either of the wayes is sinful , and the last is particularly cursed , hab. . . although prophane men have often made , and do make a pastime of it ; and some others that would seem more sober , are but little troubled with it , and many seem by their practice to think they cannot make others welcome to their houses , unless they put them to exceed this way . . consider it in the act , and in the lust to it , even as there is fornication in the act and in the lust , so is there also drunkenness and gluttony ; and thus , as is said phil. . . the belly becometh a god , and mens great care is to satisfie it , matth. . . so to be given to wine , tim. . . and to look on it with delight , when it moveth it self aright in the cup , &c. is condemned , prov. . . . consider failing here morally , which is not sutable to a man , and which even a heathen will disallow , and failing spiritually , which is not sutable to a christian ; as when a mans eating and drinking is meerly governed by sensual , or at best only by physical injunctions and customary occasions , and not by christian directions , and is not levelled towards the great end , the glory of god , to which christians , even in eating and drinking , are obliged by divine precept to have a due regard . . we may consider these sins as in the act , or as in the effects ; the act is excessive use of meat and drink in it self , whether evil effects follow or not ; the effects are these which follow , either in distempering the man in himself , or making him fall out with others , the sin is properly in the act , ( though the sinfulness of the effects be not so diminished by their following on drunkenness as many suppose ) and there may be a sinful act , when there is no visible sinful effect in the mans carriage or distemper . hence isa. . . there is a woe denounced against those who are strong to mingle or drink strong drink ; the fault is not that they are strong , that is a property of nature ; nor is it that they were drunken , but that being strong to bear much without being distempered , they took on more , lippening or trusting to that , and so abusing their strength beyond the right end of it , and drinking more because they were strong , then they durst have done if they had been weaker . . consider eating and drinking in their circumstances , and so sometimes meat and drink somewhat beyond ordinary , and chearfulness in the use of them , are allowable : sometimes again abstinencie is called for , and though no particular time be set for abstaining from meat and drink , or for fasting , but god hath left that to mens prudence ; yet it cannot be denyed but when one will at no time want dinner nor supper , that he may have the more time , and be in a better frame for praying , furthering of mortification , sympathy with josephs affliction , &c. there is no doubt but he will be found guilty of this sin : see isaiah . , . where some are cursed for killing oxen and sheep , eating flesh and drinking wine ; for certainly sometimes god calleth for a restraint upon the ( at other times lawful ) use of creature-enjoyments . . eating and drinking may be considered as to the expences we bestow on what we eat and drink , and the affection we have to them , or delight in them , spoken of ; as also in respect of the time we spend on them . hence is the curse , isa. . . woe to them that rise early , and tarry long at strong drink ; much time spent this way , even when the grosser effects follow not , will bring a curse from god ; for he hath given time for other ends , and will have that no less tenderly minded then estate , health , or any other benefit ; and if we dare not spend , waste , or abuse these in eating or drinking for fear of sin , why should we take more liberty as to our precious time ? . consider eating and drinking as a mean seasonably made use of for its end , as strength or health , and the honour of god , or as an end it self , or without respect to another end : and thus it is sinful , eccles. . , . and the land is cursed that hath princes that keep not the bounds allowed ; which implyeth that the using of meat or drink , without respect to its end , and that in due season ( as god giveth all things , psal. . . and as we should pray for all things , matth. . ) is a breach and excess . . consider eating and drinking , either as going the length of evil , or as having the appearance of evil , where either of these is , there is a breach , since we ought not only to abstain from evil , but from all appearances of it , thess. . . what hath been said agreeth both to sins of drinking and eating : we shall now give some general rules , the observing whereof will further discover the sins that are in the use of meat and drink , either in the excess or defect . the first is , we should look to a right end , both in eating and drinking , which is threefold : . supream , eat and drink to the glory of god , saith the apostle , cor. . . thus vve may sin either in the defect or excess , by disinabling our selves for any duty of his worship , or by not adverting to this end ; this rule therefore saith , we should be so swayed in quality , quantity , time , &c. of our eating and drinking , as we may most glorifie god. . subordinate , and so we ought to have a respect to others in all these ; hence it is that cor. . rom. . . there is a woe to him that eateth with offence : thus by frequenting taverns , though we exceed not in drinking , we strengthen others to follow our example to a greater length ; or it giveth them occasion to misjudge and misconstruct us ; so also the using of unlawful enjoyments in a too carnal and joval a way , before carnal men give them occasion to think that we place some happiness in these things , as they do . . our own strengthening and refreshing is an end to be looked to in the use of meat and drink , and so when we weaken and indispose our selves by them , we sin against this end . . consider the act it self of eating and drinking , if it be excessive for the kind of meat or drink , as too delicate , &c. or for the quantity , too much , or for the time that is spent , too long , &c. it is sinful . . consider the manner , if creature enjoyments be with delight sought for , or excessively delighted in , and folks become restless and anxious about them , matth. . . and too eager in pursuing these things , and too much taken up with them , so that the seeking after them marreth contentment and the quiet frame of the mind , then there is sinful excess . ● . consider the effects in diverse respects ; . in respect of 〈◊〉 ●s outward estate or family , and so a man sinneth when he eateth or drinketh beyond that which he may uphold , or his condition in the world will allow , and when his eating or drinking so , may make himself or his wife and children fast for it afterward , or to be much pinched . . in respect of his calling , if it divert a man from that , and marr the work in his hand , and make him break appointments set by him for finishing of other mens work , which he might otherwayes have kept , and much more if it indispose him for speaking of , or doing that which concerneth his calling , it is then sure in the excess . . in reference to his body , if it be weakned , dulled , or indisposed by the excess of meat or drink : this is called isa. . . inflaming of them , and is not allowable . . look to it as it affecteth folks reason , and in less or more indisposeth them to conceive or judge of things aright ; much more when it raiseth a fury or madness , and maketh them as reasonless beasts in their carriage , it is excessive and to be eschewed no doubt . . look on it in reference to the spiritual duties of a mans christian calling , as of praying , reading , hearing , repenting , &c. the obligation to these duties laying on alway , and our refreshments being in themselves midses to lead to the more chearful performance of them , when by them we become more indisposed for them , so as either to forbear them , or to be formal or drousie in them ; that is sure not good , but to be evited . . look to it in reference to the serious inward frame of the mind , which these should have who ought to walk alwayes with god , keep communion with him , and be filled with the spirit , whatsoever marreth that or obstructeth spiritual consolation , or is inconsistent with it , cannot certainly be good : hence ephes. . . to be filled with the spirit , is opposed to excess in wine or drunkenness , so that what is inconsistent with the one , may be understood as belonging to the other , and although this sensible joy of the spirit cannot be alwayes carried alongst , yet none should incapacitate themselves for keeping up with it . . look on it in reference to our corruptions and the promoving of mortification when it either marreth this , by dulling and weakning of the graces of the spirit , or indisposing for their exercise ; or strengthneth and provoketh the former , it cannot be but sinful , being a feeding of the flesh , a making of provision for the flesh , as if we fostered our corruptions of laziness , sensuality , and other lusts , when we feast our selves . . look on it with respect to its opposite , sobriety and temperance ; what is not sobriety , is excess , and contrarily ; and sobriety being not only no excess , but a denyed sober use of creatures , there must be excess when the mind , as well as the body , is not sober , in the use of these things . . look on it with respect to its end ( with which we began ) when it leadeth not to , and fitteth not for honouring of god , when it marreth our being useful to our relations and others , either by taking up our time , or spending our means that we cannot provide for them , and supply them , or indisposeth us for duties , or hindereth a man from considering his own last end , thus it is sinfully excessive . . look on it in reference to death and christs second appearing , for certainly our frame and posture in every thing should be such as we may not be surprised with that : hence is christs warning , luke . . take heed that ye be not overcharged with surfetting , gluttony , and drunkenness , and the cares of this life , and that day come upon you unawares : where he maketh not only the coming of the lord , an aw-band to keep from gross out-breaking into these sins ; but joyning them with the cares of the world , he sheweth that there may be , and oft is , an indisposition for that day even from the inward frame of the mind , occasioned by sensual inclinations and desires , when nothing doth outwardly appear . now put what hath been said to tryal , and ye will find that it is not only he who by surcharging himself staggereth , vomiteth , or hath no use of reason , who in scripture is accounted guilty of these evils ; but many more , as will be sadly evident when the lord cometh to count with them ; and if he should call many to this reckoning at the time of their eating or drinking , it would be a terrible surprisal to them : it is marked ( matth. . . ) as an evidence of the sensuality and security of the old world , that they continued eating and drinking , and knew not till the flood came ; and it is more terrible and sad what the lord saith afterward , so shall it be at the coming of the son of man. o! fear and think seriously of this when ye are at your cups , and after them , and do not imagin that you are never guilty , but when you are like to beasts void of reason ; for the scripture condemning drunkenness , comprehendeth under it all excess in drinking , and that which may indispose for going about what we are called to , though the exercise of our reason be not alwayes disturbed . neither to constitute drunkenness is it needful , that the person willingly and purposely intend drunkenness , it is enough that he willingly drink ( and his will cannot be simply forced ) although he be not desirous that these effects should follow ; for it is the act and not the effect which is properly the sin , as is said : if there were any thing of the fear of god , or sense of duty , or shame of dishonesty , there would not need many motives to disswade from these evils ; by committing of which most holy men have brought sad things on themselves , and occasioned sad curses to their children , as in noah and lot is clear ; and therefore their examples and falls are so far from being to be imitated , or made use of to diminish from the account men ought to have of the greatness of the guilt , as they often alas are , that they are set up as beacons to scare and fright from them . what sort of persons it doth worst become , is not easie to determine , it being unbecoming to every person , yea even beastly and against nature , men being by it not only put for a time from the exercise of their reason ( as it is in sleep ) but incapacitate to act it , and put in a contrary beastly fury . how unbecoming is it for old men , that should be examples to others in sobriety ? how unbecoming is it to young men , whose youth should be otherwayes exercised ? how unbecoming for mean men , who ought to be sober ? and how especially unbecoming is it for men of place and reputation ? upon whom this sin bringeth disgrace , and particularly it is most unsutable for ministers to be given to drink , or to their appetite , to whom the lord tim. . and tit. . hath given special rules and directions in this matter ; but most of all in women it is abominable , and was and is so even amongst heathens ; in sum , whoredom , wine , and new wine , hosea . . take away the heart ; and men are unmanned and made effeminate by them , as was said ; yea , are transformed as it were into beasts ; of old , men were so ashamed of drunkenness , that such as were given to it , be took themselves ordinarily to the night ( though some indeed did rise early in the morning to follow strong drink , isa. . . ) and when folks will not keep at distance at the beginning from this sin of drunkenness , but will needs take a liberty and be chearful in it , it prevaileth sadly over them , and maketh them inslaved beasts ere long to it , and they become bewitched with it , so that they can hardly be got free from the fascinations and inveiglements of it , prov. . v. last . if it be asked here , whether men or women , vvhen health requireth vomiting , may not drink excessively for provoking to it , in place of physick ? answ. . that in some diseases there is more allowed of some sorts of drink then in health , cannot be denyed : yes , . a difference is to be put betvvixt sorts of drinks ; some are not inebriating , that is , the drinking of a great quantity of them vvill not disturb the use of reason ; others are such that excess in them vvill not only indispose body and mind , but quite obstruct and remove the use of reason and judgment ; she , first sort of drink ( vvhich is more properly physical ) may lavvfully be drunken ; but in no case is it lavvful for a man to exceed in the use of that drink , vvhich bringeth vvith it the disturbance of his reason ; the reason is , because this is sinful in it self , and expresly against gods command , and defaceth his image in us ( vvhich is in knowledge ) and is derogatory to it , therefore is it still reckoned a proper fruit of the flesh , gal. . . and it secludeth from the kingdom of heaven , as vvell as fornication , theft , &c. and therefore can no more be lavvful under that pretext then the other are ; see cor. . , . it is also opposed to an honest christian walk , and to the putting on of christ , rom. . . and that is alvvayes true vvhich vve have rom. . . that ill is not to be done that good may come of it , neither hath god made exception in drunkenness more then in fornication , for vvhich some such pretexts vvill not be vvanting vvith some to palliate that sin . again , this is not the proper end of drink to procure vomit ( i mean the forementioned sort of drink , vvhich none ever read of as approved ) ; beside , it dravveth along vvith it many other sins , vvho can tell but vvhen they are in drunkenness , they may blaspheme , curse , commit adultery , murther or such like ? should they then actively remove the use of their reason by a practise which may be inductive to such abominations ? yea , may not death then come ? and should it not alwayes be looked for ? and what a posture would a man be in , when in such a case , to meet death ? moreover the distemper that followeth such drinking is not such as followeth physick , which doth only make sick or indispose the body , and what influence it hath on the brain and reason , is but accidental and indirect , but it is otherwayes with that distemper that followeth drunkenness , which putteth the person in such a sort of fury and distraction that the carnal , unrenewed part doth most frequently get great advantage by it . if it be asked further , what is to be accounted of these actions , which are committed in drunkenness ? answ. somewhat was said of this on this on the first command ; but further we say , . drunkenness being a voluntary act , it cannot excuse , but maketh the person doubly guilty , . by making the man guilty of such an act , . by drawing on that i ●capacity on himself , whereby he disposed himself for that and many more : in this respect the person committing murther , or sinning otherwayes , in drunkenness is more guilty then another , who not being in drink committeth the same sin , because two sins concur in him , and not in the other ; and therefore . although the murther , swearing , &c. of one that is fresh , is more gros murther and swearing , &c. in another respect , because it is more immediately from the exercise of deliberation and choice , and that on this ground drunkenness may in part extenuate the resolute pertinaciousness of the fact , yet it aggredgeth guilt upon the person on the former account . it was once answered by one , who being desired to spare a person that had committed murther in his drunkenness , and to impute it to his wine ; that he should so do , but he would hang up the flagon wherein the wine was ; and seeing the man made himself so , his punishment was just , for had he not been the flagon of that vvine , that sin might have been prevented . let me touch on some particular ills , which it is possible are more abounding and less looked to then beastly drunkenness , yet hateful to god ; and take not i pray the mentioning of them ill , for they will by unstrained consequence follovv to be condemned by the former rules . the . is the liberty that is taken by all sorts of persons in respect of meat ; as if only appetite or lust were their rule , vvhich may be seen in that excessive and superfluous vanity which is in feasting , wherein that is sensually spent , which might be usefully imployed , and often they that are most prodig ●l and profuse that way , are least in charity ; and if they may pamper their own flesh , or get the name of good-fellovvs and good house-keepers , though it be to such as have no need , and though there be nothing or very little allovved for the supply of the necessities of the saints , or of others , and much more vvith-held that vvay then is meet , yet they think all is vvell . . there is your tipling , though ye drink not drunk , your four hours ( as ye call them ) this drinking , as ordinarily used , is certainly not for strength , and therefore as is clear , eccles. . , . by the opposition there , it must be for drunkenness . if many men vvere put to search in this particular , it vvould be found that there is more expended on these in the year , then is bestovved in charitable uses ; more time taken up in them , then in religiou ● duties , and more inclination to attend them , then to hear sermons ; men cannot come abroad for this end , they cannot shift their business vvithout hurt , but for their company they can do both : prov. . , . who hath woe ? who hath sorrow ? who hath contentions ? who hath babbling ? who hath wounds without cause ? who hath redness of eyes ? they that tarry long at the wine , they that go to seek mixt wine . here you see vvho are the persons that have a vvoe and gods curse on them , and other inconveniencies ; are they not the tiplers , even they that tarry long at the strong drink ? drink hovv much or hovv little they vvill ; isa. . . woe unto them that are mighty to drink wine , and men of strength to mingle strong drink . certainly god hath made man , and given him time for another end then that , and hath not for that end given his creatures to men to be thus abused , this cannot be eating or drinking in due season , and i am persvvaded it is not for ne●●●sity , for our own health , for the edification of others , or for the glory of god. what then can be said for it ? that it helpeth to pass the time ( which is pretended by many as an excuse ) is a part of its guilt and just accusation , for it maketh the time to be lost , which ought to be more thriftily and carefully spent ; and what chearfulness it is accompanied with is often carnal ; when is their spiritual discourse , and what may be edifying , and minister grace to the hearers at such meetings ? when do ye pray for the sanctifyed use of that time , fellowship or drink ? if at all it is but seldom ; many a cursed four-hours is taken by some , though all gods creatures be good , being sanctified by the word and prayer : be exhorted therefore to forbear this , especially ye who have place in government , either civil or ecclesiastick ; do not ye make others to offend with your example , nor strengthen these in their wickedness ( to whom ye should be examples of good ) incouraging them to go in and drink drunk in taverns or ale houses , when they see you go in to tiple : it is a shame to hear what drunkenness of this sort is to be found even amongst young men , and others from whom we would least expect it . . there is your drinking at bargains making so frequently , without respect to the end wherefore drink was appointed and given , as if ye were to honour drinking as a help to you in your bargains , although this evil be now alas epidemick ; and hardly will a man that hath much business get it at all times shunned , considering the humours of others he dealeth with , yet certainly if ye would all set to it , there would be no great difficulty of reforming it , but if some begin not , how shall it be done ? it is an uncouth and strange thing , and even unnatural , that neither a mans appetite , nor his health , nor the time of the day , nor his ordinary dyet shall be the reason or occasion of a mans drinking , or the rule whereby to try the convenient wh ●n or season of it , but when ever a man shall make such or such a bargain with me , or pay me for , or get payment from me of , such and such things , that must be the rule of my eating and drinking , what beast will be thus dealt with ? o how many irrational , and almost infra ●brutal practises are amongst us ? . there is drinking of healths , and constraining a pledging ( as it is called ) of them , and thus by this means , forcing , or tempting , or occasioning ( although it be willingly done by them ) drinking in others ; this is one of the highest provocations in drunkenness , and a dreadful perverting of the end for which god hath given meat and drink , neither health nor necessity calling to it : for . this hath the woe appropriated to it that is pronounced hab. . . woe to him that giveth his neighbour drink ; this is a great incitement and provocat ●on to drinking , and how many times hath it occasioned drunkenness ? again , . whereas every mans own appetite should rule his drinking , this maketh one man prescribe the quantity and quality to others , and so one man , or several men , drinketh by the measure , will , and appetite of another ; which is unreasonable , it being contrary to nature that men should drink all at one time , and precisely so much , and of such drink . this even in ahasuerus his feast , esther . . was forbidden . beside , what can be the use of drinking of healths ? it cannot be the health of another whom we respect , because that is to be expected in the approved way of prayer , which is the mean that christians ought to keep fellowship in for the health one of another , and we suppose they are readiest to drink healths who are least in prayer for such whom they pretend to respect . it was a notable saying of a great man ( solicited belike to drink the kings health ) by your leave i will pray for the kings health , and drink for my own : and certainly whatever it be in it self , yet the many ill consequents which have followed the drinking of healths , the many drunkennesses and quarrellings occasioned by it , the resentments that men will have if they seem to be slighted ( as they account it ) either when they are drinking themselves , or when their name is mentioned in the health to be drunk , do manifest that they who use it , esteem more to be in that way of drinking then in any other , and so alledge that if a man drink not as much as they , he respecteth them not . again , men in company drinking healths , either take drink when it is necessary ( and in that case , healths are but for the fashion ) and do not press it on others , and even thus , though it be indifferent like , yet considering the abuse which hath been of it , the offence that may flow from the maintaining of it , and that it often proveth the rise of more , and giveth occasion to others to follow it more , and to hold it on ( even beyond the intention of the ●irst inventer or proposer ) it is much more safe to forbear ; or they drink unnecessarily , and press it on others , and thus it is abominable . see what the fathers think of this in mr. bolton's directions for comfortable walking with god. if we look narrowly into the thing it self ( although custome when it is inveterate weakneth us in the right uptaking of things , yet ) it will probably be found to have arisen from heathenish idolaters , who used libamen jovi , baccho , &c. and if it be supposed to help the health of others , that cannot be expected from god , who hath given no such promise , it must therefore be from the devil ; it was called by the heathens , phiala jovis , drinking of healths being among them as a piece of drink-offering or sacrifice to their idols on the behalf of those they mentioned in their drinking , or whose health they drank ; and it is certain there is no vestige of it in christianity , nor any reason for it , and experience cleareth that many grow in a sort superstitious in the use of it , as if the refusing such a thing were a prejudice or indignity to the person mentioned , and that the devil hath made use of it as a rower to convey in much drunkenness into the world ; we think it therefore absolutely safest to forbear it , and we are sure there is no hazard here ; see ambros. de alea & jejunio , cap. . & . august . de temp . ser. , . basil. in epist. ad cor. ser. . cartwright's confession . to this same purpose these old latin lines are worthy the noticing . vna salus sanis nullam potare salutem , non est in potâ vera salute salus . which may be thus englished ; to drink no healths for whole men , good health is , in drinking healths we real health do miss . we suppose that a kindly motion towards a person that is present when one drinketh to him , may be differenced from this , yea , and taking occasion also to remember others that are absent ; for our eating and drinking together , being that wherein our familiarity and freedom one with another venteth it self , to have some signs or occasions of testifying our kindness to , and remembrance of , those whom we respect , will not be unsutable . . there is your drinking at the birth of children , and that not only , or so much , at their christning or baptism ( whereat as appeareth by the example of circumcision , somewhat may be al ●owed in christian hilarity ) as in after-visits , so long as the woman is in child-bed , or doth lye in , so that none can see her though it were many in one day , but she and they must now drink , and then again drink ; o what a debauched time is it to many ? that while they are lying , and while god calleth them to be otherwayes imployed , they should be entertained with tippling ; and it is a sad matter , that though it be both a burthen to the receiver , and expence to the giver , yet neither of them will stand in the way of it , but both will concur : indeed , where women in that condition are in strait , we would allow in that case to give them some drink , or rather to furnish them with money to provide it , but when there is no want , but rather superfluity to add more , what is that but to keep up a fashion , or our own supposed credit ? this is not the end for which these creatures are given , nor is this the fellowship that christians ought to have one with another , seeing therefore there is in this custome both sin in abuse of time , and of meat and drink in a high degree ; and seeing there is in it also this shame , that men and women shall let others furnish them as though they were poor , or do them a favour in buying drink for them ( when their necessity is provided ) as though they loved to drink and tipple ; and seeing withal there is often damage here , and much mony foolishly spent , &c. to the hurt of many , we would intreat you to forbear this also ; and except such of you as are poor and stand in need of drink , we would have none of you suffer any stranger , or other then your selves to bring in drink to your houses , but rather set your selves to be christian in your fellowship ; and i suppose also , that fewer visits in that case would sute better , and would be much more comfortable and advantagious to the sick party . . there is your drinking at lick-wakes or dergies ( as ye call them ) after the death , and also after the burial of friends or neighbours , as if that gave a call , and made a rendezvous to drink . certainly if drunkenness and tippling be unsutable at any time , much more on such an occasion is it so , even most unsutable ! is this the way to be made christianly , to mind your own approaching death , and to be prepared for it ? is it not rather to make the house of mourning a house of feasting , and to forget the end of all living , which the living should lay to heart ? is this to bear burthen with a smitten family wherein one is dead , to come and burthen them , and table your selves in their house ? will this fit them who are alive to get the right use of the stroak , to be disturbed by providing such and such meat , drink , servants for you : when it is like that thus , praying comes to be neglected , and heaviness svvallovved up in this heathenish vvay of drinking avvay care and thought ; certainly if the parties be sad , that sort of fellovvship is not fit at all , and proper , if they be in hazard to take no impression of the rod , this stumbleth them , and quite driveth it avvay : o heathenish , hateful and abominable practise ! and vvhere vvas it ever seen that frequent company at such a time , and such company , proved useful ? yea , often it hath been follovved vvith abuse and many sad consequents ; and is the dreg of old superstitious popery not fully removed out of the hearts of some . if vvhat vve have said be truth , viz. that eating and drinking should be in season for strength , as it is eccles. . , . and for the honour of god , vve are persvvaded that it contradicteth all these evils , as unbecoming christians : and therefore if the truth of god , or your ovvn credit and esteem have place vvith you , let these things be forborn and abandoned ; are vve laying heavy burthens on you ? doth not this vvay proposed by us , look both more christian and more civil-like , and if in such outvvard things that are hurtful to your selves , and none can say but the reforming of them is some way in your power : if in such things , i say , we prevail not with you , wherein shall we prevail ? are there any who come to deaths dore but these things are loathsome to them , and their conscience cryeth out on them ? and therefore seeing we say nothing but vvhat your conscience vvill confirm , let us prevail vvith you so far as to procure a reformation of these evils that are so hurtful to your selves , and dishonourable to god. . there is one thing more vvhereof i shall speak but a vvord : i suppose the excessive number of tavern-keepers , vintners , and hostlers cannot but be a breach of this command , and an occasion , if not a cause of intemperancy in drink , for such a number cannot be supposed to be necessary for mans lavvful use ; it must therefore be to provoke to the abuse of the creatures ; and this imployment is novv become so common , that he vvho is desperate of any other vvay of living , vvill betake himself to this shift ; and readily such fall under that vvoe pronounced hab. . against those vvho hold drink to others : take heed to this ye vvho take this calling on you , it is lavvful in it self i grant , but often it is made unlavvful , and such as are in it become often partakers of many sins committed in their houses , vvhich for their ovvn particular advantage they overlook , and particularly of the sin of uncleanness and whoredom , debauched drunkards being ordinarily vile and lascivious persons ; you ought therefore to discountenance night-drinkers especially , by refusing to give them vvhat they call for , as you vvould not make your selves partakers of their sins . from vvhat hath been said it doth appear hovv base and unbeseeming christians these spoken of drinkings and tippling ● are , vvhich are of that nature , that vve can neither in faith pray for , nor promise our selves a blessing upon them from god , they being neither in season nor for a right end : and no doubt when the lord cometh , such as have been given to these sins , vvill vvish they had been othervvayes exercised . — thus much for this seventh command . the eighth command . exodus . . thou shalt not steal . we come now to consider this eighth command , thou shalt not steal : in the former the lord restrained the lust of the flesh , and mens abusing of their bodies . in this he regulateth them in the use of their riches and estates , and setteth bounds to the lust of the eye , and the covetousness of the heart . the scope of the command in general is , to regulate us in reference to the outward estate of our selves and others , that we fail not either in wronging , or in inordinate and excessive profiting them or our selves : and miscarriages of this nature are comprehended under this of stealing , to make them the more odious . from the general scope of the command we may see , . that the lord alloweth property amongst his people , otherwayes there could be no stealing . . that men have not liberty to manage these things of the world according to their meer pleasure and arbitrement , but there are rules set to them , by which they are to be governed in reference to them ; and there is religion in buying and selling , and such like , as well as there is in praying and hearing the word , though the things be of a different nature . for opening the command , consider . the sin forbidden , stealing , with the positive duty comprehended under it : . consider its extent as to the kinds of theft : . consider how theft may be said to be committed : . you may consider more particularly some particular sins prohibited , and duties commanded , and questions that may be moved concerning them , as about charity or giving alms , vsury , making of bargains or contracts , pursuing of riches , &c. the sum of this command we may gather from ephes. . . let him that stole steal no more , but rather let him labour , working with his hands the thing which is good , that he may have to give to him that needeth . thess. . . that no man go beyond and defraud his brother in any matter ; because that the lord is the avenger of all such , as we also have forewarned you and testified . lev. . , , , . ye shall not steal , neither deal falsly , neither lie one to another . — thou shalt not defraud thy neighbour , neither rob him ; the wages of him that is hired shall not abide with thee all night untill the morning . — ye shall do no unrighteousness in judgment , in mete-yard , in weight or in measure , just ballances , just weights , a just ephah , and a just hin shall ye have : i am the lord your god which brought you out of the land of egypt . theft is most strictly defined to be the taking away of that which is anothers , he not knowing it , and that to his hurt ; but more generally we take it to be any inordinateness in reference to riches , either by wronging our neighbour , or profiting our selves , and that whether it be in the attaining , retaining , or using of them ; this , though in few words , yet comprehendeth much . . then we call that inordinateness , when men mistaking the right end for which , and the golden mediocrity according to which riches are to be employed ; they do fail either in the excess , by transgressing the just bounds , or in the defect ; or making use of wrong midesses for attaining the end : hence the love of money , or of riches , being the root of all evil , becometh idolatry , when riches are made the ultimate end , and pursued and made use of only to satisfie the lust of the eye ; or when this love of money is made subservient to some other lust , as to the pride of life , thus the love of money is inordinate as to its end , when it is for an end without and beyond that which is convenient for us . . we may be inordinate by our being too vehement in our desires after riches , so that we will be rich , as it is tim . . we resolve it , and must be so by any means , as it were ; which is most dangerous , and by being desirous of too much , keeping no proportionable measure , but being sometimes in the excess , spending our time in seeking more then is convenient , sometimes in the defect , trifling away much time in the lazy , careless , and negligent pursuit of what is convenient . . there may be inordinateness in the midesses made use of for attaining or retaining riches either by an unlawful way of conquest simply , or by that which is such in some respects ; as by unlawful callings and such like : all which unlawful wayes may be reduced to these three , rapina , furtum , and turpe lucrum , rapine , theft , and filthy lucre , of which more afterward . again , this inordinateness we say is when either our neighbours estate , or our own , is wronged ; his may be wronged when ours is not advantaged ; as by destroying , firing , and the like , out of hatred and malice ; yea , it may be wronged by our negligence , when possibly he and our selves are both wronged , yet this is condemned in scripture ; and exod. . . & sequent . the lord provideth laws anent it . it may be also in reference to the profiting our selves or our neighbour , or bettering of our own estate or his , there is no doubt inordinateness in getting , keeping , and using that which belongs to us or to our neighbour , as when we get it without right , or its due price by anothers folly or negligence , &c. to proceed a little , we shall consider the sin forbidden in this command , as drawn to these three forementioned heads , rapina , furtum , turpe luerum . rapine includeth violence of all sorts , both by land , and that either by more petty parties , as robbers , plunderers , &c. or such as are more strong and able to carry their point , as conquerors , generals of armies , &c. medling with that which is not theirs , which is robbery in the lords account , hab. . . and by sea , this is called piracy : it was a true and sharp answer which a pirate did give to alexander ( as is recorded ) who being taken by him , and asked , how he could or durst live that way ; replyed , he did only what he himself did ; save that alexander bereft men of kingdoms , he but of a little of their means ; he with more strength on the land followed his point , he with less upon the sea . of which piracy , whether raping or robbing poor innocent sea-faring-mens goods , as it is now used by many , i wish all capers and their confederates in all christian kingdoms and common-wealths , would seriously consider , and would to this purpose take notice of what the eminently learned grotius saith in his book de jure belli & pacis , lib. . cap. . sect . . but more especially sect . . where he doth vvith much reason ( whereof he vvas a great master ) and religion , assert , that when justice , strictly so called , is not hurt , yet a man may sin against that duty which consists in the loving of others , and more especially what the christian law prescribes ( which yet here is only corroborative of the moral law , that perfect and perpetually binding rule of life and manners ) so that if it be manifest that such raping , robbing , or spoyling , will chiefly hurt and indammage , not the whole body or generality of the enemies , or of the king , or such as are of themselves guilty ; but the innocent , and that in such a measure , as will thrust them into the very greatest calamities and miseries ; wherein to cast even such as are our private and proper debtors , were a merciless and cruel act : but if to all this it be added , that such spoyling or robbing is found to be of no considerable moment or importance , neither to put an end to the war , nor to cut short and consume the publick and main force of the enemy ; then , and in that case , such gain ought to be accounted unworthy of a morally good man , and more especially of a christian , as being made only of the calamity of the times . on vvhich account plutarch blames crassus , that he had made purchase of the most part of his riches by robbing and spoyling in times of fire and svvord , looking on the calamities of the times he lived in , as his greatest gain , grot. annot . ad idem illud cap. . whatever vvill be said for pressed men and other subjects , vvho on the express call of the magistrate go to sea-sights , their non-obligation to inquire narrovvly and scrupulously into the justness of the war , vvhen it doth not appear to them unjust ; yet unquestionanably such persons as go a raping , and their compartners , for a share of the gain , are obliged to a strict and accurate examination of the justness of the vvar , since they vvillingly offer themselves to such vvork , yea , seek for access to it as a special favour and priviledge ; vvhich they may let alone if they please , and so in this case , ought , on the least scruple or ground of haesitation , to let it alone ; and if they go on , and seek not satisfaction to their consciences to the yondmost anent the justness of it , they make themselves as guilty in their station as the prince , state , or common-vvealth do , vvho ingage in an unjust war ; since vvhatever is not done in faith and from a persvvasion of the vvarrantableness thereof , is sin : and though a war vvere uncontravertibly just , yet grotius his grounds before laid dovvn , vvould be considered , by such especially , vvho out of a covetous humour and desire to make gain , though under the silly pretext of vveakning the enemy , the least thing ordinarily intended by them , ingage themselves in this course , vvhich not only crusheth many poor innocents , but is also often vvaited vvith bloodshed , and taking of mens lives ; vvho ( it vvill not it seems be readily denyed ) may defend themselves and their goods , the means of the livelyhood of themselves and their families , vvon vvith much toyl and hazard ; and if they may endeavour the preservation of these goods , and defend themselves against such as vvould spoil and bereave them of them , then it 's vvorthy of very grave consideration , if in this case the assailants vvounding , mutilating , or killing poor private men , quietly follovving their callings for their bread , in their ovvn lavvful ( at least hitherto in this so circumstantiated case by grotius , not judged and determined unlavvful ) defence , vvill be found altogether free ( especially if the justness of the war be doubtful , or not conscientiously inquired into ) of murther : and if the aggressors themselves should be vvounded or killed by these self-defendants , vvhether they vvill be vvithout all culpable accession to their ovvn self-murther ; and so vvhether they vvill not be involved in the guilt , not only of the breach of this eighth , but also of the sixth command : and vvhether goods and an estate acquired or increased by such means , may be brooked and possessed vvith solid peace , and vvith the vvell-grounded expectation of gods blessing , vvhich maketh rich , and addeth no sorrow therewith : this , i say , calls for grave consideration . beside that , it hath been observed , that such courses h ●ve sometimes not only made these estates that were acquired by them , quickly to melt away , but also to have been a moth in the estates for the time bettered by them . observable , and not altogether alien from this matter , is that christian and grave act made against prize-goods in the town-councel of edenburgh , the head city of this kingdom , in great mr. knox his dayes ( as one blessed fruit of the gospel amongst many others ) may . an. dom. . the very year after the publick establishment of the reformed protestant religion in scotland . the tenure whereof follows : it is ordained that no man within this burgh buy any prize-goods , under the pain of tinzel of his freedom for ever , and punishment at the will of the civil magistrate , it being contrary to a good conscience , and that we are bound to deal with every christian brother as we would wish to be dealt with , and the goods not to be sold by any godly man within this burgh . this rapine , again , having a sort of pretext , becometh oppression , when a man by power , favour , or such like , outreacheth and goeth beyond his title , and indamageth the party with which he contendeth more then his right or title would warrant him to do ; and this may be in great men over their inferiours , as masters over servants , of landlords over tenants , of magistrates over people or subjects ; and in all these , who any way make use of greatness to distress others , or thrust at them , either to make them quit a right they have , or by retaining from them what is their due , or by exacting by their title what is really prejudicial to the others property , even though by oppression the person be made willing to condescend . thus also over-powering of others in law-suits and courts , and making use of moyen to bear them down in their right , is interpreted by god as oppr ●ssion . for the second , to wit , theft , more properly it looketh to all wayes , whereby , without pretext of violence , another is wronged : this is again divided in four , . if it be a wrong done to a common-wealth , it is called peculatus , which in a large acceptation includeth not only private men , or magistrates , stealing or robbing the publick treasure , but also collectors , questors , and others that are in such like offices , who , when they intervert what belongeth to publick use , become guilty ; and proportionably all such as are intrusted with the keeping and distributing of what belongeth to corporations and societies , and do intervert it , as judas did in some respect , when he interverted what was committed to his keeping , for uses not allowed , and therefore he is called a thief , though his crime was also sacriledge . . as it respecteth any thing appointed for pious uses , so it is called sacriledge ; see lev. . . mal. . . acts . , . and though now we have nothing that is holy by such a consecration , yet what is appointed by gods warrant for holy uses , cannot without sin be interverted ; such are churches or houses built for gods worship , stipends for maintaining of his ministers and ordinances , because these belong to the church , as the other do to the common-wealth ; such also are the poors money , collections , &c. for if there be an appropriation of these things for that use , then why should that property be incroached on , more then other properties ? and if any should say these are the magistrates gift , and he may use them as he pleaseth ? answ. i am not speaking now of what power the magistrate may have in an extraordinary case of necessity , there being no doubt times , when particular mens property will not have place , but ought to cede to the publick good ; but in ordinary cases , i say , that the right which the church hath in them , for these forementioned uses or ends , is no less then any private mans in his own particular estate ; beside that , they are indeed given unto god : and therefore it is not in the magistrates power to make what use of these he pleaseth , neither is it at his option to appoint them , and maintain and keep them up , or not , as he pleaseth , but it is his duty , and that which is required of him to do so , as he would be found faithful in the discharge of his office. . there is a gross kind of theft in men-stealing , not so much used now , as of old , when there were slaves , of which men made advantage : this may be also in taking or inticing away of another man or womans servant , to their masters or mistress prejudice , which is clear theft , though often practised , and by many , little regarded : as likewise in seducing of children to a false religion , to a bad marriage , to evil company , to drinking , whoring , robbing , &c. to run away from their parents out of the country , without a just and necessary cause , &c. this is condemned in the law , and tim. . . the . sort is single theft , or the wronging of a man in his private and personal estate ; as when a mans money , cloaths , houshold-furniture , corn , horses , cows , sheep , merchant-wares , books , working-tools , &c. are stollen , and privily taken from him . and here do come in the general heads of that theft formerly mentioned . turpe lucrum , or silthy lucre , is that gain which is acquired either by simply unlawful , or by dishonest , unworthy , and base wayes and means : as , . by niggardliness , when a man seeks to make great gain of the very least and smallest things , who useth to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cuminibilis , that is , so miserable a wretch , and so base a niggard , that he would cut a cumin-seed and sell it . . by taking too largely and greedily when gifts are going , whether to the prejudice of the giver , or of others standing in no less , or in more need , and of no less , or it may be , of greater deserving , thereby incapacitating him to give to them . . by a mans prostituting of himself , without all necessity , only to win the world , to base offices and imployments , disgracing his station , as for great men to turn to such , whereby they eat as it were the meat out of the mouths of poor men , who have all their dayes been bred up in , and followed such imployments . for ministers of the gospel , in a peaceable state of the church , and without any necessity , to turn to , and deal in worldly trades ; or in a time of trouble to betake themselves to the very basest of them , when others would do as well , or well enough , for their necessary maintenance . . by vice and villany , as for gain to play the whore , to be a pimp or pander , to keep a stew or bawdy-house , to forswear or bear false witness , willingly to sell drink till men drink to excess and be drunk , and to allure and sollicit them to it , if the drink may but so go away , and bring some advantage to the vintner , &c. . by squeezing , under colour of law , as by biting usury , forging of writs , by moyen and buds prevailing in law to dwang a man from his right , for a man to buy pleas ; to deal in broken , crazed , or incumbered estates that he hath nothing to do with , on design to make gain by defrauding creditors , or forcing them for his own advantage to hurtful compositions , &c. . by excessive , immoderate and hurtful travel and pains to win a very little and inconsiderable thing , and it may be without all necessity too . . by robbery and murther ▪ prov. . from v. . to . . by spoiling the dead , riffling tomb ● , taking off rings or linning ● , &c. . by carding , dicing , and stage-playing : and making conquest and gain by any other dishonest or crooked mean. thus we have hinted the first distribution of inordinateness in inquiring into rapine , theft , and unlawful or filthy gain . consider it again , . as it wrongeth others only , or as it profiteth us also : . as being direct theft , or as being under pretext of law : . as by acquiring donations , or by mutual contracts or bargains : . when it is in respect of our selves , or others : . when it is in attaining , and then it is called avaritia , avarice ; when in retaining , then it is tenacitas , tenacity , niggardliness , and sordid parcimony , in not spending with such a sutable proportionableness as is requisite , or not giving back what is unjustly purchased , or taken from any man , by false accusation or otherwayes , called restitution , whereof zacheus speaketh , luke . . . when it is by an ill imployment , as playing , gaming , &c. or by the abuse of a lawful calling : . as it profusely wasteth what we have , and spoileth others of what we should bestow on them , or as it holdeth in more then is meet , and so spoileth our selves of that comfort we might have in our estates , the one is by prodigality , the other by sordid parcimony , as we have said ; see prov. . . . as the wrong may be done at first through ignorance , or continued in after folks come to the knowledge of it , in which case the thing is to be restored , and the amends is to be made , as is clear lev. . , . and in abimelechs dealing with abrahams wife , whom , after he knew to be his wife , he did restore again untouched . o! how doth mens addictedness to creatures make them find out many inventions to satisfie their lust with them ! hence is this command so broad , that it is difficult to speak of it in all its particulars in further prosecuting whereof , we shall not astrict our selves to so precise a method , but endeavour to lay down the direct breaches of it by which the positive part , and these duties that are required , will be the more easily discernable . consider then its breach , . as it wrongeth others ; as it wrongeth our selves ; . as it wrongfully seeketh to benefit our selves , or better our own estate . as to the first , consider it first in the quantity , it is theft whether the matter be in little or much , if so be it be a real wronging of others in that which is theirs , even as a lye is a lye in any matter , in great things as well as lesser , and this theft in little or much will seclude from the kingdom of god , cor. . . and as drunkenness may be in drink , that is , not the very greatest quantity of drink , nor in the finest drink , so may theft be in little or course things . consider . as it looketh not only to the hand , but to the heart also , even as adultery and murther do ; it is a piece of the evil treasure that christ saith is in the heart , matth. . . and . , . . it may be sometimes , when he that committeth it , knoweth it not , but supponeth such a thing to be just and due to him , as vvhen he useth not means to knovv , and vvhen he knovveth , doth not restore it . . it is sometimes vvholly so carried , as that he vvho is vvronged , knovveth nothing of it ; as vvhen ( for instance ) such a right that vvould clear him in his business is to his prejudice kept up , and he made to believe that he hath no such right , although he quarrel it not , yet it is theft before god. . it is direct , vvhen , though one knovveth such a thing to be anothers , yet he vvill needs have it . . it is less or more , as there is a seeming necessity , or none at all in the person stealing ; for if the thing be indeed necessary for life , it is not theft ; so also if the thing have a general and common allovvance among men for its vvarrant , it is not theft , thus the disciples plucked the ears of corn , vvhich vvas not theirs , and yet vvere not thieves : the sin is gross , vvhen in holy things , or publick things , or vvhen things are taken vvith violence and hazard of life , blood , &c. or vvhen there is great prejudice follovving it to our neighbour , or vvhen it is more frequently gone about , or vvhen it is under trust , &c. . it is in contracts or bargains to our neighbours prejudice ; as by too close sticking to clauses of writs , beyond , it may be , the intention of the makers , and vvhen there is some pretext of lavv , this is against the end of writs and lavv. . it is in buying or selling ; and so , . vve f ●ll in the end , vvhen vve mind our ovvn good only , vvithout any regard to our neighbours ; . in the matter , vvhen the thing is not good that is soll ; as the refuse of vvheat that is spoken of , amos . . so vvhen ye sell a thing for better then it is , or in buying , vvill needs make a thing vvorse then it is , or pay the price in base money you are guilty of theft : . when the measure or vveight is scarce , and not so much as it should be ; see amos . . . in the manner , vvhen the buyer dispraiseth any thing belovv , and the seller commendeth it beyond and above its vvorth , prov. . . it is naught saith the buyer , &c. vvhich although in some degree it be inevitable , yet no doubt , vvhen on either hand it is vvittingly and designedly done , it is a fault . . it may be committed in the matter of just debts ; as , . vvhen nothing is payed ; . vvhen a part is only payed ; . vvhen payment is made out of time , vvhich prejudiceth them vve ovve to , as much as if vve kept a part back ; . vvhen means are used to get vvhat vve ovve diminished ; . by dvvanging and constraining a man to quit some part of it ; . by dealing indirectly to get something dovvn of the sum vvhich vve ovve , . it is committed vvhen advantage is taken of anothers necessity , and so . vvhen they are constrained to sell cheaper , then vvithout loss they can ; . when vve sell dearer to our neighbour , because vve see he must have it ; . vvhen one is forced to unreasonable tearms , because he must have money ; dealings of this nature are like to that , to sell the poor for a pair of shooes , vvhich is reproved micah . , , . and is a gross theft . it is true , in some cases , as for instance , vvhen others vvould not buy such things , and we need them not our selves , neither vvould buy them , vvere it not for our neighbours good , and if they be not so useful for us , an abatement in such a case may be lavvfully sought . . it may be by law-suits , even vvhen l ●vv seemeth to side vvith folks , summum jus , being often , summa injuria ; as . by putting folks needlesly to sue for their ovvn , or by our seeking vvhat is not ours ; . by bearing through a business to the prejudice of another , upon a title of lavv beyond equity ; the first is condemned cor. . . &c. the second in job . . if i have lift up my hand against the fatherless ( saith job ) when i saw my help in the gate ; see also to this purpose prov. . , . . there is a breach of it by wronging our neighbour under trust ( which is a high degree of theft ) as , . by g ●ving advice to his prejudice , when he supponeth to , and confideth in our counsel ; . when advocates are not faithful ; . when partners in trade and bargainings are not faithful one to another ; . when servants , factors , treasurers , &c. are not faithful , who , as joseph , have all committed to them , and like the unjust steward , can count up or down fifty for eighty , and eighty for fifty ; . especially here fail tutors of orphans and fatherless children , who having these committed to their trust , make it their work to prey upon their estates , if they can but do it handsomly , and without observation , this is theft , robbery , oppression , and deceitful dealing , in the highest degree . . there is a breach of it by bribery , when judges suffer themselves to receive gifts , presents , buds or bribes , whether to the perverting of judgment , or for doing right in judgment which they are obliged to do without these . whoever suffer themselves to be bribed for judging right , may easily be tempted by a bribe to do wrong in judgment ; all such forget that the judgment is the lords , deut. . . that they ought not to judge for men but for the lord , chron. . . that they ought in a special manner to be fearers of god , men of truth , and haters of covetousness , exod. . . that they should not respect persons in judgment , but hear the small as well as the great , deut. . . that they should not respect the person of the poor , nor honour the person of the mighty , but judge righteous judgment , lev. . . that they ought not to wrest judgment , nor to take a gift ( which blindeth the eyes even of the wise , and perverteth the words of the righteous , deut. ▪ . exod. . . ) and that fire shall consume the tabernacles of bribery , job . . the lord doth highly resent , and will most severely punish the breach of this command in such , because they do more immediately represent himself , as being placed in judgment to supply his room . . there is a breach of it when there is inequality betwixt our advantage , and that which is expended by us for others , or when for what is not useful and needful , their money bestowed on us is exhausted , or when we occasion them to spend money needlesly , upon any thing that is not useful , but rather hurtful , as in excessive drinking , feasting , cloathing , that is full of vanity , or in vain fashions of cloathing , playing at unlawful games , as cards and dice , or excessively at lawful games , or in dancing and fidling , and such like , which are amongst the lavish and profuse wayes of living , and whoever are accessory to make others follow these , or for these do procure money from others , become thieves . and thus all idle vagabonds , playsairs , sporters , minstrellers , stage-players , and such like , livers on other folks charges , are guilty of the breach of this command . . there is a wronging of our neighbours estate by negligence , sloath , &c. when that is not done which we ought to do for their good ; this is done especially by tutors , by servants , and others , who stand in such relations to any , as that by vertue thereof they are obliged to have a care of what they are interested in . . we wrong others by ingaging them to be sureties for us , when we see not a way how to relieve them . the ingagers themselves also become guilty of the breach of this command , except in such cases wherein equity and charity requireth their ingaging , and this way , many are stollen from their estates . . it is committed in retaining what is our neighbours ; as , . when the payment of money or things borrowed is delayed beyond the time appointed , pr. . . . when things borrowed are hurt or wronged , the lord giveth laws for this , ex. . . . when pledges are lost by negligence , or interverted to our own use ; . when our neighbours beast is straying , and when seen by us , and not kept for him , as we would he should do to us ; see deut. . . lev. . . . when something is lost , and we keep it , as if finding gave us a right to it ; it should be for the right owner , and if he cannot be found , publick signification should be made of it , as the law requireth . . this command obligeth us to restore , . what we have unjustly taken from , or gained of others any way , as zacheus did , luke . . it is recorded of selymus the turkish emperour , a most bloody man , that when he was a dying , one of his bassaas desiring him to build an hospital for relief of the poor , with the wealth taken from the persian merchants ; he replyed thus , wouldest thou . pyr ●hus , that i should bestow other mens goods wrongfully taken from them , on works of charity and devotion , for mine own vain glory and praise ? assuredly i will never do it ; nay , rather see they be bestowed on the right owners again . which was done forthwith accordingly , to the great shame of many christians , who mind nothing less then the restitution of ill gotten goods , whether by themselves , or by their ancestours , but cull out some small fragments of a world of such ill-gotten goods to bestow on some charitable or pious work , as they call it . zacheus his penitent proclamation here consisted of two branches , to wit , restitution and destribution . . it obligeth even children that have somewhat transmitted to them from their parents , which they have unjustly conqueished , to restore it , otherwayes they make themselves guilty : and in all these we would distinguish the court of the lord , or of conscience , from mens civil courts , and thus it will not warrant the heir before god ( though before men it may ) to retain that which he possesseth , that the father left him a right to what he unjustly purchased . it may be it is the doing of this which maketh great estates melt away in the childrens hands , because it thus descended ; the lord hereby would have men know that they are not richest who have most left them , but who have it well conquieshed with gods blessing . . consider it as it doth not properly take from our neighbours , yet vvrongeth them and deteriorateth their estate ; so men may wrong the house they dwell in , the horse they ride on , or any thing which is set or given in loan to them ; thus they may wrong the instruments that others win their living with ; so also we wrong others when their time is taken up either by waiting idly on us , or by unnecessary imployments put upon them , visits , and such like ; or when weakness of body is occasioned to them by any of these , thus exod. . . the lord will have reparation made for lost time , as well as for lost means . many tiplers are thieves this way , to each other , and to themselves , which god will make them count for , how little soever they think of it . . there is a wronging of our neighbour without a compensation , and there is a wronging him with a pretended compensation , that is , either when the thing is not so good in it self , or not so good to him ; thus a ●hab , kings . was guilty in desiring naboths vineyard , even though he offered him as good , yet it was not so good to naboth , because this was his fathers , and he esteemed it more : thus also there is a stealing of another mans contentment , although that in which he placeth it may be a matter of very little or no worth at all , but yet if therein he hath an interest of affection , as they call it , such as a man may have for some petty jewel , a hawk , a hound , or the like , so that it please him , or delight him , the wronging of him in that , is not only a sin against the sixth command , in grieving him , but against this in prejudicing him of his contentment , which as to him , in some respect , is a sorer wrong , then the taking from him of that which in it self were of far greater worth , would have been . . there is a failing by unskilfulness ; as , when one taketh on him some office , and receiveth wages or hire for it , and is not qualified for , nor sutable to the place and employment ; thus physicians , lawyers , and judges , often steal from men , through their ignorance : as also ministers , who supply charges they are unfit for , and consume that which should entertain others ; but this sin in ministers is oftentimes more through unfaithfulness , when being sustained for the good of the people , they turn rather to be hurtful . thus christ , john . . calleth false prophets , thieves and robbers : and indeed it is the worst gain in the world , that utterly unskilful and unfaithful ministers get by starving and murthering the immortal souls of men . . we wrong others when we communicate not to them when they are in need , and we in a capacity to help them , yea , when by idleness and prodigality we incapacitate our selves to communicate to the necessities of others , as ephes . . . is clear . . beside , there cometh in here all selling and buying of what should not be sold or bought , as publick places in church or state ; this first from simon magus , acts . , . is called simony , and is a sin of a high degree , making that saleable which the lord will have free : and it taketh in not only giving money , but any other thing upon this account to promove such and such persons , or receiving any thing to be sweyed so , and so whether it be munus manus , linguae aut actionis , a gift of the hand , tongue , or action . . by a gift of the hand is understood money or things that are usually given . . a gift of the tongue comprehendeth f ●ir speeches , solicitations , flatteries , &c. . by a gift of action is understood , service , dependence , on waiting and courtesies ( as they are called ) made use of to procure anothers favour ; and in all these three men may greatly sin , as when they hunt after , and are sweyed with any of them , and so covet them ; as when magistrates or judges sell justice for bribes , when men by lying and false-witness bearing , sell the truth ; whereof lawyers are chiefly guilty , who for fees plead ill causes wittingly : or when one giveth them , that he may gain more really upon the other ; as for instance , when men by any of these bribes buy justice , and much more injustice , and buy lies and false testimonies to prevent or pervert justice . . there is a guilt in consenting too , incouraging in , conniving at , or justifying of such as commit this sin , or are receivers or resetters of what is stollen , for their strengthening and incouragement ; see psal. . . prov. . . . seasing upon other folks goods sometimes under pretext of escheats , as admirals doe upon sea. wrack , and such like ; when there is no just ground to take away the owners right , and this is reckoned open violence before god , and is a most cruel adding of affliction to the afflicted . this sin then of theft , in reference to our neighbours , is fallen into by violence , deceit , negligence , unfaithfulness , ignorance , unskilfulness , &c. and when all is said , a tender heart will still need its own examination and tryal of it self , there being as many wayes to break this command , as there are wayes to prejudice our neighbours estate . we come novv to consider hovv a man is guilty in vvronging his ovvn estate ( for there is a skill and dexterity in the managing the unrighteous mammon ) vvhich vve consider tvvo vvayes ; . as he vvrongeth and diminisheth his estate by not providently caring for its preservation and increase , or improvement , vvhen he is not frugal , or not so frugal as he ought to be , but lazie and sloathful , he becometh guilty of the breach of this command , because he incapacitateth himself for being useful to others , and putteth himself in hazard of poverty and vvant , vvhich is the proper snare of this sin of stealing , and disposeth for it , prov. . . this poverty which is so ensnairing , is brought on . by sinful spending and debauching away of our estate and time , as the prodigal did , luke . . &c. . by unnecessary waste in prodigality and lavishness , such as ( though unjustly ) judas condemned in the woman , spoken of john . . for much spending must have much to uphold it , and must have many wayes to furnish it self according to the proverb most ordinarily verified , omnis prodigus est avarus , every prodigal man is greedy or covetous , to satisfie one lust he exerceth another ; however , he being but a steward of what he possesseth , he by his prodigality , not only interverteth from the right end what means god hath given him to be otherwayes disposed of , but also draweth upon himself poverty . . by negligence , laziness , carelesness , &c. in a lawful calling ( for they that are given to sleep , or idleness , shall come to poverty , as the wise man saith ) or being without a calling altogether . when god giveth men ability of body or mind , it is sad that they should be useful for nothing , nor active in any thing but to sin , and be snairs and reproaches unto christians and christian religion , as all idle persons , bearing the name of christians , are , whoever they be , whether gentlemen or others . it is observable , that both before the fall , and after the fall , god put that task of working in mans hand , commanding him to labour : many other such foolish wayes there are whereby a man cometh unto poverty , and becometh guilty of not providing for himself , or his family : also by suretyship many are bowed and brought low , which although it is not simply to be condemned , more then to give freely , yet it is to be well regulated by charity and prudence , directing so to assist our neighbour in his present exigence , as we may also be sure of our after relief , lest for the debts of others , our own families be made to moan for want . . we may consider a mans failing in reference to this command , as he wrongeth and stealeth from himself the free and comfortable use of his own estate ; of this man solomon speaketh , eccles. . , . and . , . and he stewardeth not the world well when he hath it , who cannot find in his heart to live on his own , and who liveth heartlesly as if he had nothing at all ; in this respect a man wrongeth himself , and particularly these wayes : . by coveting too great a measure of riches , so that he will not be content with enough , but he will and must be rich , this is avaritia , or greed , even though the means be lawful which he useth for acquiring of riches . . by the vexing anxious manner of seeking after even what is necessary : thus a man may be diffidently and vexingly solicitous for his to morrows dinner , and be vexed about it , as it is matth. . . caring for the morrow , what he shall eat or drink , or taking thought about it ; this is carking carefulness . . there is a failing in keeping any thing of the world that we have gotten , when we cannot bestow it , cannot twin or part with it , for charitable , either publick or private , uses , nay , not for honest uses , this is niggardliness : and when it is universal , both in reference to our selves and others , it is durities , or extream hardness . . some may spend on themselves liberally , but they can part with nothing for charitable supply of others , such a one was nabal , sam. . and this is churlishness . . some cannot even bestow on themselves what is sufficient , either for meat , drink , or cloathing , as we may see eccles. . , . and chap. . . that the man hath much , and yet can neither sleep nor eat heartily , because the comfortable use of creature enjoyments is gods gift , this is sordidness . over all these persons the world prevaileth , it mastereth and overcometh them , and they do not master and overcome it as christians ought to do . if we would come to consider , in the next place , how a man should profit better , and improve his own estate , it will be hard to speak so of it as to pitch upon particulars ; for certainly god alloweth parsimonie , or sutable and due sparing , and frugalitie , as he disalloweth and discountenanceth the extreams in the defect and excess ; we would then consider the midst , in quo stat virtus , as they use to say , and so speak of the positive part in these following questions . . if a man may aim and endeavour to increase his estate , how far ? by what means ? or how ? and for what ends ? . how we are to walk in merchandize and bargains ? . how to walk in charity , alms , and distributing to others ? . how to walk in managing of our estate , as to the gathering , keeping , or preserving and using of it ? . what to judge of , and how to carry in vsury ( as it is called ) ? . what to account of the punishment of theft in the court of men ? . how it came that the covetous have been so marked or noted in the primitive times , cor. . . and ephes. . . that they have been looked on as persons secluded from heaven , and not worthy of church fellowship ? and what marks to know him by ? where we may touch a little on the ill of that sin , and speak a word by way of disswasive from it . for the first , that one may lawfully increase his estate or goods , cannot be denyed , it being well qualified : jacob , gen. . . found it necessary to provide for his family ; and tim. . . it is a thing that nature it self teacheth a very infidel . the great matter is to qualifie it rightly ; . as to the end , . the measure , . the means , . the way and the manner . . for the end , . the chief and last is gods glory , that we may be serviceable to him with our substance , in our generation , and may be kept from stealing and lying , prov. . , . . others good , that we may be helpful to them , for men may and should work for this end , although they had what were sufficient for themselves , see ephes. . . . our selves are to be considered , and we are to look here , . to necessity , . to convenience , . to honesty . there is a threefold necessity , . of providing for our selves , . for our family , tim. . . . for our place and station , such as nehemiah , cap. . . &c. was apprehensive of , hence tribute is allowed to the magistrate , being in so publick and eminent a station , and so useful for the people : in all these we should live , as far as may be , on our own , having an eye to that direction of the wise man , prov. . . . conveniencie requireth more then necessity , and is to be provided for , see prov. . . where agur prayeth for that which is neither too much nor too little , but convenient . . there is honesty , and this hath yet a farther reach then conveniency , and thus we are to provide things honest in the sight of all men , which may be lawfully aimed at ; to be honest then , even before men , is commendable , honesty being no pride , see rom. . . cor. . . . as for the measure which is to be kept in the increasing of our goods , it is hard to determine it , yet sure folks are not left to gather as much as they may even by lawful means attain to , having no bound set to their desires , designs , and indeavours , but adding one thing to another , till they be , as it were , alone in the earth , which is reproved isa. . . hab. . . this boundlesness , alas ! haunteth and attendeth too many , and hath never satisfaction . agur found there was an excess in riches to be prayed against , as vvell as poverty , otherwayes he durst not so have prayed : it is with riches as with meat and drink , competencie is good , but excess surfetteth and loadeth , luke . . hab. . . we conceive these generals may be laid dovvn here , . what may conduce for the ends aforesaid , and is necessary , convenient , and honest ; that men may aim at , and no further is needful . . riches not being promised , but only vvhat is convenient , and our endeavours being commanded only for things honest ; this indeed may be aimed at , but a man should not intend to attain to any thing beyond vvhat he hath a promise or command for : the promise is , he shall not want any good thing , psal. . . and . . vvhich is indeed broad enough , and may in some respect be extended even to the command for things honest , vvhereof vve have spoken ; see heb. . , . vvhere , in the greek ( to guard the hearts of the people of god against covetousness , and to fortifie against all fears of vvanting vvhat is necessary and competent ) there is a five-fold negative in the promise , i will not , not , leave thee , neither , not , not , will i forsake thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — . a man may aim and endeavour to be as rich as he may vvarrantably pray to be , but no more ; and his prayers are guided partly by the promises , and by the commands , give us this day our daily bread — and partly by the saints approved examples , as that of agurs , give me neither poverty nor riches , prov. . , . . the measure may be judged of , and tryed by this general , to vvit , if the omitting of such a thing hath the just ground of a challenge in it , a man must think it his duty to aim at that , and his sin , if he should not , and it is not his inclination or affection that must guide him here ; novv men vvill be challenged in their conscience for not aiming at competencie , but not for not seeking to be rich ; only knovv there is not , nor can be one rule for the same measure to all persons , in this matter ; men having different burthens and charges may seek more or less accordingly , and therefore when jacob's family increased , gen. . he thought it time to provide for them , neither can there be a rule for the same measure , even for the same persons at all times , as is clear jer. . . in baruch and nehemiah , neh. . , , , , . men ought not to aim to be as others , but as is needful and competent for their rank , burthen , and station . neither . must we reckon in this matter by a mans success ; some there are who think they are exonered if they use but any means for providing for themselves , and they have a sort of peace in the endeavour , be it less or more : others there are , who even by lawful means seek , and also attain to more then is convenient for them , and think they may do so , because they have success ; but endeavours would be suted and proportioned to the foresaid ends , with dependence on gods blessing , whatever be the success , psal. . . . it would be qualified by the right means , there would be righteousness in the way of purchasing or conqueishing our estate ; and it supposeth , . that it be by a lawful occupation , which excludeth what is gained by cards , dice , wodding , or wagering , &c. . by an occupation useful to others , as well as profitable to us , gain must not only nor chiefly sway ; but , we should aim at that wherein we may be useful to church or state in our generation , then it is lawful to make gain , as the wages of that service . all trades-men , and men in place , would be as officers to church or state , and upon that ground they have a right to make gain . these trading in wines , in such quantities at least , that wrong the country , and in other things subservient to vanity , i know not well what to say of them , only i think i may say it had been good for common-wealths , some trades had never been : it is the thing that is condemned rom. . , . ephes. . . . we would have a care that neither deceit , lying , or any other unlawful shift be used in a lawful calling , which may wrong it , lev. . . . as to the manner , it would be qualified thus , . that it be in obedience to god , serving him in some measure in that calling or trade , as well as in prayer ; and acknowledging him in the particulars of our gain : . that it be by faith on him , waiting , as was just now said , for the blessing from him , psal. . . . that it be by a christian way in every thing , submitting to him when a cross cometh , being without peremptoriness or anxiety , being quiet in praying , as matth. . but not thoughtful : . that it be by trysting and ordering our care for our estate in the world , so as it may be most consistent with promoving our edification , and we not intangled with the affairs of this life , as it is tim. . . nor so hedged up and straitned with them , as to have no time for other things more necessary : in sum , our manner would be such as the heart may be kept in a good frame for praying , praising , keeping communion with god , and even for dying in the midst of our endeavours of that kind , luke . . otherwayes we may be surfetted , even in cares , about lawful things , and made also indisposed for spiritual duties , as a man is by gluttony and drunkenness . let there be therefore moderation in all these respects , otherwayes , as saith the scripture , a man that will be rich , . he loadeth himself with a burthen of thick clay , hab. . . . he putteth himself amongst briers and thorns , for matth. . . riches are compared to these : . he surfetteth himself as a drunken man doth , luke . . . he runneth himself in a snair , and draweth on many sorrows , nay pierceth himself through with them , tim. . . o! but many souls will cry out greatly one day of this evil of immoderate pursuing after riches : . he bringeth a wo ● from god upon himself , isa. . . . he will readily be high-minded and proud , tim. . . . he is in eminent hazard to trust in these uncertain riches , tim. . . he is in great danger to turn aside from the truth , and to embrace errour , which is strange , yet most true , tim. . . . he is in great hazard to be an oppressor , james . . and . . . riches immoderately sought after , do the man still evil that possesseth them , as in agurs prayer , hezekiahs experience , and tim. . , . is evident , where it is said they fall into many foolish and hurtful lusts , which drown them in perdition and destruction . the second thing is concerning trading and merchandize , whereof we shall say but little in particular ; in general then , . trading is lawful in it self , as a mean to the ends proposed , as is said , being also well qualified ( as was spoke to in the former ) conform to the qualifications of end , mi ●se ● , means , manner . . there may be faults in buying and selling both , all men generally loving to buy within the worth , and to sell dear , as a heathen once told a company what was in all their minds . . a merchant-man and trades-man bestowing his time , pains , estate in trading , may take gain as the wages of his pains , as a servant may do for his work , as teashers and physicians may do for their pains , because they cannot be wanted , and none can go about these employments without livelyhood , therefore is the workman worthy of his hire , but it must be such a work as is worthy . . yet a mans rule in bargaining is not to take whatever he can get ; nay not alway as he bought , having , it may be , bought too dear , or these wares not being now in such esteem , nor as they were when bought by him ; nor is the price alwayes to be hightned by him as the wares grow more scarce , if so be they be not dearer to him . but folks vvould consider , . the vvorth of the thing in it self , and according to the necessary and just circumstances of his calling and trade ; so that suppose they vvere buying it themselves , they vvould be content to give as much as they demand , and men should never offer less to others , then they vvould demand themselves , though their ordinary vvay is much contrary to this , as vve may see prov. . . . no shifts are to be used by the seller to over-value or call his vvare better then it is , or by the buyer to undervalue and despise it , belovv vvhat vve think it to be , lev. . . . we should never simply or only mind our ovvn advantage in selling and buying vvithout respect to the advantage of others , but vvould so sell and buy as they might be also gainers ; and thus vve see that charity regulateth us , phil. . . . neither vvould the buyer deceitfully hide vvhat may commend the price of vvares , nor the seller vvhat may make it less ; as suppose one knevv such vvares or merchandize vvould shortly grovv cheaper or dearer , and therefore he either selleth or buyeth purposely to put the loss on his neighbour , or at least to make gain to himself , vvithout any regard to his neighbours loss . . there vvould be ingenuity in buying and selling , that vvhich ye call prigging or cheapning , is not good ; both buyer and seller should put a just value upon vvares , and hold there ; there is much jugling and falshood and lying vvhen it is othervvayes , see ephes. . . prov. . . . there are ought to be no taking advantage of anothers necessity , ignorance , and simplicity . . in a vvord , vve vvould sell and buy and do to others as vve vvould have them do to us , and so vve vvould keep up no fault vve knovv , of the things vve sell , give good measure and good money , &c. all these things come in under trading and merchandizing , and thus one just price should be kept , so far as may be . if it vvere asked here , hovv vve may pitch or settle on a just price ? it is hard to ansvver this question to full conviction and satisfaction ; yet a man vvould consider , . what he himself , having knovvledge of the goods , vvould give for such and such , corn , cloath , beasts , or vvhatever it be , if he hath or had use for them , or vvere to buy them . . what men of knovvledge do judge such a thing to be vvorth , and vvhat may be the price of it ( if the price be by authority regulated , it setteth it self ) . . what such a thing doth generally cost amongst those that are judicious and conscientious . . what he vvould give for the like possibly again , vvhen this is avvay , allovving fit gain . in sum , there are three sorts of prices ; the . is rigid , vvhen men must have vvhat they vvill for their vvare : the . is easie , this is only at some times vvhen it is called for , but it is not alway necessary , and selling thus , in such cases , is an honest giving , which men are not alwayes at least obliged to . the . is pretium medium , or the middle or modest price , which is betwixt the two , and in no extream ; yet when any question is , whether this much or that much is to be taken ? it is safest carving on the side that lyeth next our selves . . a man would consider how he would proceed in that bargain , so as he might have peace , if he were just now to die , and what he durst adventure on in that case , let him do the same in all his bargains . amongst the many and great uses of riches , some of them concern our selves , some of them others , and there lyeth no less necessity upon us to shew mercy for the supply of others , then to pay our debt , or supply our selves ; and to a man in case for it , god hath not left the one indifferent more then the other . for clearing of which , we would consider that god , who is the great owner and absolute proprietor of the creatures , and who distributed them to men according to his pleasure , hath distributeth riches to some , as it were to stewards , to be made use of for his houshold , as may be gathered from luke . , , . hence it is not left arbitrary to men to give alms , or not , as they think meet , but it lyeth on them as an absolute duty : hence also we may see what a sin it is to be altogether neglective of it , or deficient in it ; . it is a stealing and theft , as is implyed ephes. . . . it is per ●idiousness and unfaithfulness in a trust committed to us , luke . , &c. . it is cruelty and murther , and hating of our brother , john . v. . and . compared ; and indeed if it be intolerable in a mans steward intrusted with that which the fami ●y should be provided with , to apply to his own use what should entertain them , or to spend it on himself , it being both stealth , unfaithfulness , and cruelty ; so is it no less intolerable in this case , see prov. . , . this giving of alms rightly qualified , is highly accounted of in scripture , and assigned as the mark of a righteous man , psal. . . noticed and commended in a special manner at the day of judgment , matth. . . &c. commanded as a duty , deut. . , , , . and . . &c. and much pressed and insisted on , cor. . . and scarely will we find in all the scripture one particular duty about which two whole chapters together are spent , but this , which holdeth out the great complacency the lord hath in the single and sutable practice of it , it being there deservedly set down and insisted upon as a sure evidence of the reality of our prosessed subjection to the gospel . let us see then . wherein it consisteth ? . who is the object of it , . who is to give , . how for manner and measure it is to be given ? . alms , is not every giving , for that may be of debt , or it may be to a rich man , or one that hath no need , out of pride , or for the fashion ; but . there is a needy object from which we can expect nothing again , to this we are to give alms ; . there is a doing it upon the account of the command , as thereby honouring our maker , and testifying our love to christ , which is to do it to a disciple , in the name of a disciple , matth. . , . it taketh in all supply , as meat , drink , visiting them , vindicating them , comforting them , by lending , giving , forgiving of any thing that is owing , &c. . the object , neighbour , is large , but it is the needy one only that is to be looked to , ephes. . . and deut. . . and the poor ones , who may be considered , . as to the degree of their need three wayes , . need that is common , and such as folks may fend with it ; . that is pinching , when they fend with difficulty ; . that is extream , when they cannot subsist ; in the first case , men are to give out of their abundance ▪ cor. . . and need not straiten themselves for the supply of such poor ; in the second they ought to straiten themselves , that they may be in case to supply others , as when they have two coats , give one , luke . . in the third , they would straiten themselves , though it were to sell all , and divide it , which the apostle calleth , cor. . . a doing beyond power , which is not alwayes called for . . consider them either as able to work , and by idleness occasioning their own need , as many beggars and loiterers , though of better rank , do ; these are not objects of charity , thess. . . it is their own fault they want ; or . as having able and rich friends , such as parents , children , kinsfolk , &c. the church , and proportionally , particular persons , ought not to be burthened with these , tim. . . or . as wanting all comforts , and as weak , lev. . . the apostle calleth them desolate , tim. . . — these are proper objects of charity and alms. . consider them either . as of kin and related to us , and nature teacheth us to begin here first , and to supply the necessity of these ; or . as gracious ● or . as our flesh , and as men , here we should do good to all , though especially to the houshold of faith , gal. . . proportioning notwithstanding our charity according to our tyes ; for a man may give a natural and unregenerate child more then a regenerate neighbour , yet he is to supply both if he be able . . but who should give ? answ. all having a competencie of their own , and power of it ; those who have nothing , are not called to it , neither also children and wives , they being in some respect not in power or capacity to distribute , except so far as the allowance of their station goeth ; for the relation on of wife , son , &c. giveth some latitude in some things , wherein it is supposed that the husband or father cannot be averse : but particularly we say , . rich folks are obliged to give , even although they be wicked , for unfaithful stewards are obliged to distribute , even a nabal as well as others , and they may in some cases , when uncivilly refusing , be put to it . . folks that have little are obliged to give , though it should be the less , as the poor widow gave her two mites , luke . . &c. and so christ speaketh of giving a cup of cold water , matth. . . . folks that may and can work , should work , for this very end , that they may have to give , and that although they themselves be no other wayes entertained but by their work , ephes. . . o ● how little conscience is made of this ? how few work , or work somewhat harder for this end ? . consider how , as to the manner and measure , charity or alms is to be distributed : it would be . liberally , . chearfully ; it is dragged from some , as if it were a cross and burthen to them ; . seasonably , so that vvhen there is need , there vvould not be so much as a nights delay , prov. . . . prudently and tenderly , so as not to shame the poor , and to make them scarr at it ; thus boaz commanded to let fall some handfuls to ruth , that she might gather the more ; . judiciously , according to need , and vvhere there is most need ; . humbly and denyedly , not letting the right hand know what the left doth , matth. . . and not being puft-up so as to slight and contemn those vve give our alms to . for general rules to direct in this matter , i propose these : . lay by such a quota of your estate or gain , and let that be dedicated to the use of charity , that ye may have it to bring forth vvhen particular occasions shall offer ; men vvould not alvvayes stay till it be sought , but vvould have , as it vvere , a poors box , or a box for the poor by them ; so the lords appointing a certain tythe under the lavv for widows , fatherless , &c. deut. . . &c. and deut. . . vvith numb . . . insinuateth that there should be a proportion of our estate laid aside for charitable uses ; and that direction of the apostles , cor. . . for every man to lay buy him , &c. doth confirm this , the doing of this vvould help a man to discern the proportion best of vvhat he is able to spare , to be thus employed , vvhich he cannot do in particular occasions , because he knovveth them not ; but in the general he may proportion vvhat he may spare to all in common , and thereafter subdivide vvisely upon considerations and after-emergents ; yet so , as vvhen necessity is extream , he go beyond that vvhich is his ordinary allovvance ; this also vvould prevent all temptations having any tendency to the dissvvading of us from any thing for that use , if somevvhat vvere set apart for it , and it vvould also ease the mind and conscience of such vvho vvere tender , if in some particulars they failed , to be clear that they did not hold it in for their ovvn advantage , but that they vvere forth-coming according to their ability . . this vvould be done monthly or vveekly , as the apostle hath it , cor. . . because it is reasonable that every vveek or moneth should have somevvhat allotted for that use , and it vvill be spared vvith less grudge then vvhen it cometh to somevvhat considerable , being put together . . folks vvould not delay giving till the needy person seek ; they are often the greater objects of charity vvho seek not ; poverty is no reproach , but vagabond begging , and sloathful idleness , vvhen men are able to vvork , hath ever been so , and should not be tollerated amongst christians ; but these vvho are right objects of charity should be provided for , and as it is in nehem. . . portions should be sent to them . . hence there should be some vvise mutual vvay of inquiring into folks necessities , and the fairest vvay taken of conveying our charity to them , such as may be least burthensom to their ingenuity , as boaz did vvith ruth , in private commanding his servants to let fall some handfuls ; this some may do , vvho may have more access to , and dexterity in , doing things of that nature , then others ; therefore friendly associations for this end , that some might give , and others distribute , vvould be sutable . if it should be here more particularly inquired , what may be the quota of this that is to be bestovved ? vvhich must be understood of ordinary cases ( for extraordinary cannot be stinted ) it is hard to fix particular rules , because it must vary , . according to the givers estate , . according to their need vvho receive , . according to the several burthens of the givers , who are to extend their charity less or more accordingly ; for it may be that they have their own poor children or friends , whom they must furnish , and so cannot give so much as others , who are free of the like burthens . look therefore to these general rules ; . that charity be liberal and in bounty , not in covetousness ; too little is a fault , and too much also may be one , though not so great as the other ; see cor. . . . let it be by christian prudence , in a conscientious deliberation determined , as cor. . . as every man purposeth in his heart , &c. if a man will put it to a conscientious deliberation , he doth well , and it will not want fruits ; i think many could not judge their way to be conscientiously charitable and communicative , if they would thus simply and unbyassedly put it to the tryal . . folks would judge it by an equality , as it is cor. . , . for one man cannot fully supply all . now it is somewhat proportionable , if a man , considering the state of poor ones and other occasions , can discern so much to be useful and needful to them , and that his part of that would come to this much , and accordingly to give ( even as all gave their proportion of tythes under the law ) whatever others did , only this sayeth that men would even go beyond their power sometimes , when others fail . . folks would set aside the half of their needless superfluity , that they may be able to give out of their abundance , that is , when mens families are competently provided of meat , cloathing , and estate , if there be still more , let there be as much laid aside to this use ; for . this cannot burthen them ; . less cannot be admitted of before god , then to bestow as much on the necessities of others , as on our own superfluities ; and . this would amount to much , if so much were bestowed on charity as we bestow on the superfluities of meat , wine , building of houses , houshold plenishing , vain apparel , laces , and other dressings of that sort . . the lord in the law stinted the people to a tenth , or thereby ; for numb . . . there was one tenth to the levites alone , who were to give the tenth of that to the priests , this might be eaten any where . again , deut. . . and deut. . there was a second tenth to be eaten for two years before the lord , by the man and his houshold , as well as by the levit , fatherless and widow , &c. but every third year was for them only . now ( not to be peremptory ) by this proportion it would seem that the lord calleth for a considerable part , near or about , the tenth of our free rent or gain , which he would have us to employ thus , and this would be found no great burthen , and it might be waited with gods blessing upon what remaineth . it is then , you see , no little part of wisdom to walk rightly in the things of the world , yet as holiness is no friend to covetousness , so neither is it to prodigality , there is a midst betwixt these two , which is called frugality , this is well consistent with piety , for it neither carkingly gathereth , nor carelesly neglecteth , nor prodigally wasteth or casteth away , but is a sparing and spending , a gaining and giving out according to right reason . but for the further explication of it , i shall put you in mind of these following scriptures , which have so many properties , qualifications , evidences , or commendations of frugality . . it provideth for things honest before god and men , cor. . . rom. . . . it maketh a man look well to his herds and flocks , and in a gainful sinless calling is diligent , prov. . . and not sloathful in business , rom. . . — . it is not vain and lordly , so a frugal woman is described , prov. . . &c. by being honest in her carriage , honest in her family , providing for her husband , children , and servants , cloaths , fare , &c. yet not vain , she maketh her own cloath , and her family is provided for , in an honest thirsty way , without great cost . . it is provident , though not covetous , like the ant laying up in summer , prov. . . and the vertuous woman seeth and considereth a field , and purchaseth it , prov. . . . it is taken up about things necessary , not superfluous , john . . the disciples thought judas had been sent out to buy what was necessary , not what was superfluous . . it putteth nothing to unthrifty uses , nor suffereth any thing needlesly to perish , according to that word of our lords , john . . take up the fragments that remain , that nothing be lost . . it moderateth its gifts , that they be neither of covetousness nor prodigality , but as it is psal. . the good man guideth his affairs with discretion . . the frugal man his conquest is in that which hurteth not others , and rather by his own industry then others simplicity ; it lyeth rather in his diligence and dexterity , then in his slight and cunning , in duty to satisfie conscience , and not in sin to raise a challenge . it is in a word , a following of riches with gods blessing , seeking them both together , it being , the blessing of the lord which only maketh rich , prov. . . and he addeth no sorrow therewith ; all other riches without this , have sorrows multiplyed on them , tim. . . the good man , and truly frugal , seeketh first the kingdom of heaven , matth. . and the one thing necessary , and alloweth not himself to be cumbered about many things , as martha was , luke . . he chooseth the right time and season , and is not inordinately bent upon gathering , he knoweth there is a time to scatter , as well as to gather , as it is eccles. . . he knoweth when to be liberal , and carrieth charity along with him , and wrongeth it not . before we pass this command , we may consider the punishment of the breach of it , and that in a threefold consideration ; . before god ( or in foro poli ) and so there is no question but it secludeth from the kingdom of heaven ; the covetous and others are , cor. . . particularly debarred , yea , it is a sin which the lord abhorreth , psal. . . . consider it in foro ●cclesiastico , as to church-discipline , and it seemeth by sundry places of scripture , that the covetous have been thus taken notice of , as cor. . , , &c. where the covetous are reckoned as contradistinct from extortioners , in which place we conceive that the apostle doth mean a man , that in the main of his way hunteth after the world , although he be not chargeable with direct theft or oppression , this he calleth , phil. . . minding of earthly things : and coll. . , . setting the affections on those things which are on the earth ; which certainly may be much discovered by the strain of a mans carriage , his devotedness , and addictedness to the world , the little time he doth bestow upon gods service , his little usefulness to others , as nabal was to david , his fordid niggardliness , that he can neither give to others , nor use himself what he possesseth , as it is eccles. . . his being defective in other duties from that ground , his being in his way of living miserably , much within his estate and station , his taking advantage of every thing that may bring him gain , as of a trick of law ( and such like ) even when it is rigid as to anothers hurt , or like the man that is cruel against others , taking them by the throat , saying , pay me all that thou owest ; distraining and distressing for little things , when he himself is not straitned , unmercifully treating others , when they are not able to stand out against him , as laban did , in changing jacob's wages ten times , gen. . . and many such characters are there , whereby the covetous may be tryed and discovered , as especially when they come to justifie and defend , and continue in these forementioned unseemly wayes of getting gain , and much more when unlawful shifts are used to gain by ; it is like that in such cases covetous persons have been ecclesiastically reprehended , or at least , there hath been a brotherly withdrawing from them to put a note on them , as was put on drunkards , extortioners , &c. as also thess. . . the apostle commandeth these persons , who were guilty of the opposit sin of idleness , to be marked with a note of shame . and although it be hard to make out covetousness in particulars , where there is no sin in the matter ; yet generally where there is a person that excessively is so , there will be both a common account of him to be such in his dealing , by those who can discern , and many complaints of all , almost against him , and a hard disesteem of him : from the grounds that have been touched on , it is somewhat evident that such who generally are called , neer , hard , rigid men , though they be not properly unhonest , are guilty of this sin of covetousness , and consequently of the breach of this command : but however , when covetousness cometh to be scandalous , so as it may be made out , it falleth within the compass of the object of church-discipline : and certainly seeing covetousness , even when there is no direct theft or oppression , is often so scandalous and offensive ; it would seem there must have been in the apostles time some way to make it out , and that then upon such certain evidence of the scandal , brethren have spoken one to another about it , in which admonition if they did not acquiess , it proceeded further , and at last private christians were to shun the familiar company of such for their shame , who thus walked disorderly , by pursuing and gathering riches too eagerly , as well as of others , who fell into the contrary sin of negligence and idleness , thess. . . as to the . consideration of the punishment of theft , what it may be in the civil courts of men , or by the magistrate , we will not insist here without our sphear and line : but to speak here a little to the punishment of direct and plain theft , which is that commonly noticed and pu ●●●ed among men , certainly blasphemy , adultery , and such other sins are in themselves at least no less , if not more capital then this : and those who have observed the laws and customs of nations assert , that in no place generally theft was punished with death , till draco , that bloody prince ( whose laws were written in blood ) did it ; certainly the politick or judicial laws of moses were for tenderness , as conscientious , for equity , as just , and for wisdom , as profitable , laws to the common-wealth , as ever any since were , or could be , being immediately divine , yet find we not death ordained by them to be inflicted upon it , but restitution to be made double , fourfold , or fivefold , according as the thing was in worth , and as the neighbour was prejudged by the taking it away , exod. . , . it is true , if the man had nothing , then was he to be fold for his theft , to make up his neighbours loss , exod. . and if in the night one had been smitten digging through a house , it was not to be accounted murther : if i say , it was in the night , or before sun-rising , because that by these circumstances it became a violation of mens common security , and the design of such an atrocious attempt might be presumed to be against the life or persons of men : and upon this ground , such robbers as break the publick peace , that men through fear of them cannot travel , go about their affairs , or live at home ; or whose robbery doth carry direct hazard to mens lives with it , these upon that account are worthy of death ; but not so much for sinning against this command as against the sixth ; the reason is , because there is no proportion betwixt a mans wronging another in his goods , and the losing of his life , and in justice , where circumstances do not highly aggredge the crime , and bring it under some other consideration , there should be a proportionableness betwixt the crime or hurt done , and the punishment and retribution thereof , as eye for eye , hand for hand , &c. otherwayes it were better and more safe to thrust out a mans eye , then to steal his horse or sheep . hence it is that there was no restitution in the law to be made for what marr'd life , but the person thus offending was to be punished lege talionis , but in other things it was not so . it now remain ●● that we should speak somewhat of vsury ; concerning which , as there are many words spent in dispute , so no question there are many sins in practise ; by custom the name of vsury is become odious , and may be taken for unlawful gain , gotten by the meer loan of money , and in that case the scripture being so clear , there is no place left for questioning of its sinfulness . if we abstract from the word , and consider the thing in it self , viz. if it be lawful for the meer loan of money to compact for some advantage , it will be another question : and here indeed , in respect of mens corruptions , who can keep no bounds , there is great hazard of miscarrying ; yet we conceive , in answer to it , there are two extreams to be shunned , so that we can neither say that simply it is lawful in all cases , nor simply unlawful : not simply lawful , because there is some such sin committed , directly condemned in the law , exod. . . deut. . . nor simply unlawful , so as in no case it is to be allowed ; for suppose one that is unable to labour , have only some money , and no land or other visible estate ; or suppose men to have orphan-childrens means committed to them ; may not that person , or the tutors of these children lend the money to such as are in capacity to make gain by it , and receive some proportionable advantage for the loan of it ? we conceive no ground can altogether condemn it as contrary either to the rules of equity or charity . it is not contrary to the rules of equity , that when one is so much benefited by the estate of another , that the person whose the estate is , should proportionably share of that benefit , which without him and his money , the other had not reaped : nor is it contrary to the rules of charity , for although charity command us to lend for our neighbours necessity , yet not for his gain and the inriching of him ; and it would seem strange that a man , having nothing but money , should be obliged to lend it freely to rich men , who making conqueish thereby , should reap the benefit , and yet he get nothing . the law of equity , that we should do to others , as we would have them do to us , will not infer , but that if a man , by possessing another mans money , did either make conqueish of so much rent by it , or did retain so much , which otherwayes he could not do , he is obliged to make the lender proportionable sharer with him of the gain ; for it is hard to say , that a man might buy such a piece of land with my money from another , and in buying of it gain so much , and yet by letting him keep both my money and the land , i be warranted to ask nothing at all . sure , were i the borrower and buyer , i should think otherwayes , and judge it equitable , that the lender should be a partaker of the profits arising , in some respect , from his own money . if we will consider this of vsury a little further , we will find . that all the commands strike against the injury of exacting it from an object of mercy , such as the poor brother , or even a poor stranger , for in this case our money is to be lent freely , and sometimes we are obliged to give it freely , and neither to look for stock nor annual , as we may see luke . , . &c. moreover , as the command is not to exact usury from the poor brother , so it comm ●ndeth also , not to exact just debts , deut. . , , . from him when he is poor , yet none i suppose , will argue from that , that no man might ask his own , even the principal sum from others , who are able to pay it . . the lord allowed gain of lent money to be taken from strangers , deut. . . and yet it cannot be said that he did allow them any thing towards strangers , which is in it self contrary to the moral law or light of nature , or which is sinful in it self . it is true , as to poor strangers , god made one law for his people and for them , lev. . , . and further he injoyned that the stranger should not be oppressed amongst them almost every where , and therefore this other allowing the taking of usury from strangers , if rich , is the more binding . but to speak to this point a little more distinctly , i suppose that something commanded in it may be found peculia ● to the estate and common-wealth of israel , and therefore referrable to that part of the divine law which is commonly called judicial , and in its direct authority only intended by the lord for that people , and something common to all men , as flowing from the principles of equity and charity , held forth in the eighth command ; that which i conceive to be common , is the rule given for lending to the poor , which therefore we see is made binding by the law of god , both toward an israelite and a stranger , and doth certainly import that we should lend to such freely , without regard to our own profit , and only for their supply and relief in charity , permitting a free use of our money ; and as for the security of our repayment , minding it with that fair temper of equity and moderation , which we our selves would expect if necessitated to borrow : besides , the rule should also influence our continuing and manner of exacting the debt , that all be done without rigour , and with that goodness , that even the loss of the principal , if so it should fall out , should be no grudge or disappointment . but the thing which i take to be peculiar to that people , is , that i think the trade of lending , or lending for profit , was absolutely to them prohibited among themselves , which is clear from deut. . . and the distinction there made betwixt an israelite , from whom usury might not be taken , and a stranger from whom profit is permitted . and the reasons of this command might not only be the better prevention of rigorous loaning and exacting , the stirring up of all to honest and diligent labour ( from which the hope of borrowing , as well as the profit of lending doth often keep back ) and other such considerations too much neglected in all states and politics , but also it might flow from other things particular in their condition , such as the equal distribution of their land , secured to perpetuity by the recourse of their jubilees , and it may be that the riches and conveniency of its situation for forreign traffique , with something peculiar in the rigid and covetous temper of that people , might also have occasioned this precept ; certain it is , that this prohibition of the trade of loaning , and that statute of the seventh year of release , have a manifest consonancy . but as to us , and all other people , to whom the lord hath not so commanded , and who are clearly under another polity , and in many other different circumstances , i do not see why this loaning for profit in a righteous and equitable manner , should be accounted prohibit , and because that loaning of money for profit , and taking of profit for money in other forms of bargaining , are of their own nature very like , and by use much confounded : we shall speak to both , what may be pertinent and edifying , without observing any more curious then useful distinctions ; and it is known that the schoolmen from equity grant , that in some cases a man may make gain by lending his money ; as . when it is lucrum cessans to him , that is , when by such a loan he prejudgeth himself of some benefit he might make by it ; . when there is damnum emergens , or any loss accresseth to him by it ; or . when his money proveth so much more useful at such a time to such a person , but it is to be estimate according to its present circumstantiate case ; . they suppose one to advance the money before he actually receive the thing which he hath bought or purchased , and in that case they allow that the seller , in respect of his retention of the fruits , get a smaller price , and less advantage ; or suppose the seller to lye out of his money so long after delivery of the thing sold , and they allow him to take the more ; and what is that , but taking so much for want of their money ? again , some of them dispute , tha ● though money in it self be not apt to increase ( which is their great argument ) yet considered as the instrument of trade and mean of negotiation , it is as apt to increase more money , as corn sown is to grow to a greater increase . . it is not for naught that our lord useth the parable of the talents , wherein certainly he intendeth no unlawful way of trading , but that which was commendable in its proper circumstances . . in matter of communicating and charity , the apostle requireth an equality , cor. . , . and that one should not be burthened and another free : now suppose one of a lesser estate to have only money , shall he be obliged to the punishing and burthening of himself to lend more ; and that freely ( upon the account of charity , for there is no other meant here ) then a man of a greater estate is , because he hath it not in money , where is the equality ? . right reason agreeable to scripture will clear this ; suppose one gives another so much land for so much money , and the buyer desires to retain a part of the money , shall the seller be incapacitated to receive now any thing less of his estate when in money , then formerly when it was in land ? is it not still his estate and of the same value ? and therefore may it not yield that same equivalent by moderate usury or interest ? . if it were absolutely denyed , then these absurdities would follow , . that some estates would be useless to their masters or owners , and others not : . that some , for instance , ministers , orphans , and persons unable for trade , should be incapacitated to make any use of their estates , or any provision for their families meerly on this account , because either they are in such stations , or have their estates in such a condition : . then should one get no payment of money , no not the principal , suppose the person owing could not repay the principal without selling some part of his estate ( seeing we ought not to seek in the principal debt more then its increase to his hurt ) because then ( according to their principles ) we continued not to lend freely . then we ought not to turn our estate from money to land , because in doing so we disinable our selves to lend freely . then also there needed not , nay there ought not to be any selling of land or buying amongst neighbours ( as in some respect it was not amongst the jews , but to the year of jubilee ) because . if men get money freely , they might still , and no doubt would still keep their estates , and not pay their debts : . if men could not take any increase for money it self , then could not a man buy another mans possession , which can yield him afterwards that same principal sum , and also yearly so much more , for this doth infer an increase also : and beside , if this did hold true , then what rule were to be kept in lending ? if it be said charity , that is granted , but so long as a mans estate is better then mine , can any say i am in charity obliged to give him , or lend him , and get nothing again ? if any say equity should be the rule ; none will say it is equity the borrower should possess his own estate , and mine also , and give nothing to me , when by my loan benefit accresseth to him : and if one may give money for land , and then exact rent , why may not one give that same money to another , and suffer him to possess the land bought with it , and expect so much rent from him ? when he accounteth the having of the money at such a rate of encrease and benefit , the land , possibly in his account , being beyond the rent or the worth of that money : and if there could not be any interest taken , men should never , nor could never expect borrowing or lending for surthering their profit , but for meer necessity , and by that means the g ●e ●t benefit of human trading would be interrupted . add that men are called to equity and charity , not so much according to the quality of their estates , as to the quantity or value , that there may be an equality . and if a man that hath money be obliged to lend freely , is not a man that hath land obliged to sell it , that he also may be in a capacity to do it ? certainly when necessity so requireth , he is obliged to give , although he should sell his land for that end . and considering that money is so useful ( for it answereth all things , as solomon saith , eccles. . . ) and that in reason it cannot be supposed that a thrifty and frugal man will have a sum any considerable time , but either by trading or buying land , or otherwayes , he shall benefit himself by it , there is no such reason to cry out on the iniquity of this simply considered ; yea , considering that some have money , others have access to improve it , which they have not by dexterity , health , occupation , &c. yet wanting money , the exercise of all these is impeded , it would seem that if the money of the one make the skill of another profitable to him , that then the dexterity of that man should make the others money profitable to both , according to the due proportion ; so that as the one could not use the others labour vvithout him , so neither the other his money , that so there might be equality . it is questioned mainly , if one may covenant or contract for so much liquidat increase of his lent money ? ( seei ●g some vvill say if one vv ●ll bide the hazard of anothers trade there is no question ) and hovv much this may be ? answ. that there may be such a contracting and covenanting cannot be questioned , more then it can be in selling land or houses ( though the money lent may possibly be trusted to the borrovver , vvithout any antecedent , contract , or covenant , and the increase thereafter proportioned to the gain of the borrower ) it is true that this would be moderated , and within the gain that otherwise with hazard might be expected , because the lender is free of hazard , and we conceive the how much may by these rules be tryed . . a man may covenant for as much as by a free bargain his money would otherwise yield him ; as suppose one by bestowing that sum on land , would with as much certainty as can be in such matters , obtain so much land-rent , why may he not let his money for that , seeing it can be no filthy or dishonest gain ; that being properly vsury , that by lending gaineth inordinately , or more then lawfully , otherwise it might or would , and that to anothers prejudice . . if the party borrower hath certain gain by it , for instance , if he do purchase so much more rent , or if he be inabled to retain so much unsold , which without that money he could not do ; he looseth nothing . . when a man may without extraordinary sagacity or pains by trading , compass and make more gain then the proportion he payeth for the loan amounteth to , so that to make it certain he hath the hazard of so much more : thus the taking of five or six in the hundred por annum hath never been accounted vsury , because any thrifty and frugal man may increase it to more in a years space . as exod. . . there is a compensation to be given for time , which certainly must be so much as may be thought the loss of that time hath prejudged the other of , or what in reason it might be thought he would have advantaged himself if he had had that time ; the one goeth upon the ground of lucrum cessans ( which schoolmen grant ) the other of damnum emergens . but certainly the fault is much oftner and more ordinarily in the other extremity in taking too much , as the frequent reproofs of the prophets , and the little conscience that is every way made of it , make evident : we would therefore take the pleaded for allowance , with these caveats , . that the gain never be beyond the allowed increase by the law , we may , and sometimes should be below , or within it , but never above or without it ▪ yea , . the rules of charity and equity are not to be broken as they are , when other the poor are not lent unto for the supply of their necessity , or only on the same tearms with the rich , this is against the law , ex. . deut. . and what the lord saith , luke . , . commanding to lend without expectation of any thing , when the borrowers case calleth for it . . no increase would be exacted from these that neither gain by increasing or retaining their own portion , but when what is gained is imployed for their necessary sustentation ; or when without their desire , and not by negligence , they are put to straits , or cannot command their ovvn , or their ovvn is but little , and vvill not bear their giving of increase , and sustain themselves too , in this case it is their life and bread , nothing is to be exacted , as it is deut. . . folks vvould not so empty their hands by lending to rich folks all ( if they may spare any ) as to be incapacitated to lend freely to the poor , for so men may frustrate the great end of this command , and fail against the rules of charity . . there is unlavvful vsury , and to be guarded against , vvhen men consider not vvhat use the borrovver maketh of money , hovv he debaucheth and spendeth it , if so be their increase be sure , or consider not if by emergent providences the borrovver , vvithout his ovvn fault , lost much ; for equity saith that consideration ought to be here , and vve should not be svvayed only by our ovvn gain . . folks vvould not make a trade of this ordinarily ( vvhich is but for necessity ) either to inrich themselves , or to keep themselves idle , and to prejudge lavvful callings ; it vvould be either vvhen anothers necessity calleth for it , or our inability othervvayes to trade , vvarranteth it , as if it be by vveakness , or under-age , and the like , as is that of orphans , widovvs , ministers , and others , vvho by their stations are kept up from other tradings , and yet allovved to provide for their families ; vvho may othervvayes do , may not , cannot so plead for exception . . folks vvould be svvayed to lend or not lend , not according to their ovvn security only , but also according to the borrovvers necessity , and their ovvn duty , as the lords vvord , luke . . plainly hold forth . the ninth command . exodus . . thou shalt not bear false witness against thy neighbour . the lord having in the foregoing commands directed us how to walk with others in reference to their honour , life , chastity , and estate : now because men and human societies are greatly concerned in the observing of truth and ingenuity , he cometh in this command to direct us how to be tender of this , that by us our neighbour be not wronged in that respect , but that on the contrary all means may be used to preserve truth for his good , to prevent what may load his name , and to remove what lyeth on it . the scope of it is the preservation of verity and ingenuity amongst men , coloss. . . lye not one to another . ephes. . . speak every man the truth , &c. and v. . speak the truth in love ; because if otherwayes spoken , it is contrary to the scope of this command , which is the preservation of our neighbours name from a principle of love : the sin forbidden here is expressed by false witness bearing , which is especially before judges , because that is the most palpable gross way of venting an untruth , under which ( as in other commands ) all the lesser are forbidden . although there be many sorts of sins in words , whereby we wrong others , yet we think they are not all to be reduced to this command , for injurious and angry words belong to the sixth command , and filthy words to the seventh ; but we take in here such words as are contrary to truth , and fall especially under lying or wronging of our neighbours name : now truth being an equality or conformity of mens words to the thing they speak , as it is indeed , and in it self : and lying being opposit thereto , we may consider it two wayes , . in reference to a mans mind , that is , that he speak as he thinketh in his heart , as it is psal. . . this is the first rule whereby lying is discerned , if our speech be not answerable to the inward conception which it pretendeth to express , and this is that which they call formale mendacium , or a formal lye , which is an expressing of a thing otherwayes then we think it to be , with a purpose to deceive . then . there must be a conformity in this conception to the thing it self , and so men must be careful to have their thoughts of things sutable to the things themselves , that they may the more falsly express them , and thus when there is a disconformity between mens words and the thing they seem to express , it is that which they call materiale mendacium , or a material lye , and a breach of this command that requireth truth in mens words , both as to matter and manner . that we may sum up this command ( which is broad ) into some few particulars , we may consider it first , as it is broken , . in the heart , . in the gesture , . in right , . in word . first , in heart a man may fail , . by suspecting others injustly , this is called evil surmizing , tim. . . or as it is in the original , evil suspition ; which is when men are suspected of some evil without ground , as potiphar suspected joseph ; or it is jealousie , when this suspition is mixed with fear of prejudice to some interest we love , so herod was jealous when christ was born , and the neighbouring kings when jerusalem was a building . there is , i grant , a right suspition , such as solomon had of adonijah , and wherein gedaliah failed , in not crediting johannans information anent ismaels conspiracy against his life . . by rash judging and unjust concluding concerning a mans state , as jobs friends did ; or his actions , as eli did of hannah , saying , that she was drunk , because of the moving of her lips ; or his end , as the corinthians did of paul , when he took wages , they said it was covetousness , and when he took not , they said it was want of love , see rom. . . and cor. . . &c. . by hasty judging , too soon passing sentence in our mind from some seeming evidence of that which is only in the heart , and not in the outward practice , this is but to judge before the time , and hastily , matth. . . . there is light judging , laying the weight of conclusions upon arguments or midses that will not bear it , as jobs friends did , and as the barbarians suspected paul , when they saw the viper on his hand , to be a murtherer , acts . . thus the king ahasuerus trusted hamans calumny of the jews too soon . . the breach of this command in the heart may be when suspicion of our neighbours failing is kept up , and means not used to be satisfied about it , contrary to that matth. . . if thy brother offend thee , &c. and when we seek not to be satisfied , but rest on presumptions , when they seem probable . secondly , in gesture this command may be broken , by nodding , winking , or such like ( and even sometimes by silence ) when these import in our accustomed way some tacite sinistrous insinuation , especially when either they are purposed for that end , or when others are known to mistake because of them , and we suffer them to continue under this mistake . thirdly , by writing this command may be broken , as ezra . neh. . . where calumniating libels are written , and sent by their enemies against the jews and nehemiah ; in which respect many fail in these dayes . fourthly , but words are most properly the seat vvherein this sin is subjected , vvhether they be only or meerly vvords , or also put in vvriting , because in these our conformity or disconformity to truth doth most appear . . lies are commonly divided into three sorts , according to their ends : . there is mendacium perniciosum , a malitious or pernitious lye , vvhen it is hurtful to another , and so designed , as vvere the lies of those that bare vvitness against christ and of ziba against mephibosheth . . there is officiosum mendacium , or an officious lye , vvhen it is for a good end , such ●vas the midvvives lye , exod. . . thus the denying of a thing to be , even vvhen the granting of it vvould infer hurt and damage to another , is contrary to truth , and vve ought not to do evil that good may come of it , and it overturneth the end for vvhich speaking vvas appointed , vvhen vve declare a thing othervvayes then vve knovv or think it to be ; and as no man can lye for himself for his ovvn safety , so can he not for anothers ; thus to lye even for god is a fault , and accounted to be talking deceitfully and vvickedly for him , vvhen to keep off vvhat vve account dishonourable to him , vve vvill assert that he may , or may not do such a thing , vvhen yet the contrary is true , job . , . . there is jocosum mendacium , vvhen it is for sport to make others laugh and be merry , vvhich being sinful in it self can be no matter of lavvful sport to make others laugh . . we may add one more , and that is mendacium temerarium , vvhen men lye and have no end before them , but through inadvertency and customary loosness , speak othervvayes then the thing is , this is called the way of lying , psal. . . and is certainly sinful ; as vvhen they told david vvhen amnon vvas killed , that all the kings sons were killed , being too hasty in concluding before they had tryed . . consider lyes or untruths , either in things doctrinal , or in matters of fact : in things doctrinal , so false teachers and their followers are guilty , who teach & believe lies , so such teachers are said , tim. . . to speak lyes , and so vvhen they foretel vain events , this is a high degree of leud lying on the lord , to say he meaneth or sayeth another thing then ever he thought , or then ever came into his heart , and to pretend a commission from him vvhen he giveth no such commission . in matters of fact , men are guilty when things are said to be done when they are not done , or othervvayes done then they are done indeed . . we may consider this sin in mens practise , either in reference to god , so hypocrisie and unansvverableness to our profession is lying , psal. . . and isa. . . or vve may consider it as betwixt man and man , which is more properly the scope here : again , we may consider the vvronging of a man three vvayes , . by false reports , speaking vvhat is indeed untruth ; . by vain reports , vvhich tend to his shame ; so deut. . . this command is repeated in these vvords , thou shalt not take up any witness ( as it is in the original ) against thy neighbour . . when the reports are malicious , vvhether they be true or false , and intended for that end that our neighbour may lose his good name . further , consider it in reference to the person guilty , either as he is . the raiser or carrier of a tail , true or false , yet tending to the prejudice of his neighbour ; thus he is the maker of a lye : or . as he is a hearer or receiver of tales , prov. . . thus he is to lying as a resetter is to theft , and vvould not men hear tales , fevv vvould carry them ; vvhereas vvhen men vvill hearken to lyes , especially great men , all their servants ordinarily become vvicked tale-bearers and vvhisperers : or . as he is the sufferer ( albeit he be not the venter ) of a lying tale to pass on his neighbour ( so he loveth a lye , as it is revel . . . ) or but faintly purgeth him of it , but , letteth it either lye on him , or possibly taketh it up and repeateth it again , vvhich is condemned psal. . . vvhere a man that taketh up an evil report of his neighbour , even vvhen others possibly have laid it dovvn , is looked upon as a person vvho shall never dvvell vvith god : thus one inventeth a lye , another venteth and outeth it , and a third resetteth it , like coyners , spreaders and resetters of false money ; for , that one said such a thing , vvill not vvarrant our repeating of it again . . we may consider vvrongs done to our neighbour by vvords , as unjust and vvithout all ground , and so a lye is a calumny , as vvas that of ziba , made of his master mephibosheth , this is in latin calumnia : or vvhen there is ground , yet vvhen they are spoken to his prejudice , this is convitium , if especially in this they suffer for the truths sake ; or if after repentance , former faults be cast up to a person , as if one should have called paul a blasphemer , still , even after his conversion and repentance , of this vvas shimei guilty by railing on david . . both these sorts of lies are either spoken or received , and not aftervvard rejected , as david too hastily received that false report made of mephibosheth by his servant ziba , and thinking it not unlikely , because the reporter made it seem to be so , did therefore conclude it vvas truth , and did not reject it aftervvards ; or vvhen at first received , yet after upon better information it is rejected . . again , this wronging of our neighbour by words is either of him when absent , and this is backbyting , which often is done under pretence of much respect ( that the report may stick the faster ) in such like words as these ; he is one i wish well , and should be loath to have him evil r ●ported of , but this is too evident , this is the truth , &c. this is susurrare , to whisper . or it is of him when present , so it is a reproach and indignity , or upbraiding . . again , this backbiting and reproaching is either direct , so that men may easily know we bait such persons , or it is indirect , granting somewhat to his commendation , and using such prefaces as in shew bear out much love , but are purposely designed to make the wound given by the tongue the deeper , such persons are as butter in their words , but as sharp swords in their hearts , this is that dissembling love which david complaineth of . . sometimes this reproaching and slandering of our neighbour is out of spleen against him , and is malicious ; sometimes out of envy to raise and exalt ones self on the ruins of another ( this is grassari in famam proximi ) sometimes it is out of design , thereby to insinuate upon them whom we speak unto , as to signifie our freedom unto them , to please them , or praise them , by crying down another , that is to serve the itching humour of such who love the praise of others , when it may be we know mo faults of those we speak to , yet never open our mouth to them of one of these , nor are we free with them anent them if the things be true . . we may break this command by speaking truth , . for an evil end , as doeg did , psal. . . . by telling something that is truth out of revenge . . when it is done without discretion , so it shameth more then edifieth : christs word is , matth. . . tell him his fault betwixt thee and him alone : and we on the contrary make it an upcast to him , this certainly is not right . . when it is minced , and all not told , which if told might alleviate ; or construed and wrested to a wrong end , as did the witnesses who deponed against christ. . we may break this command , and fail in the extremity of speaking too much good of , or to , our neighbour , as well as by speaking evil of him , if the good be not true ; and here cometh in , . excessive and rash praising and commending of one , . beyond what is due , . beyond what we do to others of as much worth , this is respect of persons ; . beyond what discretion alloweth , as when it may be hurtful to awaken envy in others , or pride in them who are thus praised : . praising inordinately , that is before a mans self , or to gain his affection , and that possibly more then when he is absent and heareth not ; much more is it to be blamed when spoken groundlesly , this is flattery , a most ba ●e evil , which is exceedingly hurtful and prejudicial to human societies , yet exceeding delightful to the flattered : . we fail in this extremity , when our neighbour is justified or defended , or excused by us in more or less , when it should not be . . under this sin forbidden in the command , cometh in all beguiling speeches , whether it be by equivocation , when the thing is doubtfully and ambiguously expressed ; or by mental reservation , a trick whereby the grossest lyes may be justified , and which is plainly aversive of all truth in speaking , when the sentence is but half expressed ; as suppose one should ask a romish priest , art thou a priest ? and he should answer , i am no priest ; reserving this in his mind , i am no priest of baal : for by giving or expressing the answer so , an untruth and cheat is left upon the asker , and the answer so conceived doth not quadrat with the question as it ought to do , if a man would evite lying . . this falshood may be considered with reference to things we speak of , as in buying or selling , when we call a thing better or worse then it is indeed , or then we think it to be ; ah ! how much lying is there every day this way with many . . under this sin forbidden in this command are comprehended , . railing , . whispering , . tail-bearing ( spoken of before , ) . the tatling of busie bodies , that know not how to insinuate themselves with others , or pass time with them but by telling some ill tail of another ; . praevarication , which is the sin of persons who are unconstant , whose words goe not all alike , saying and unsaying ; saying now this way , and then another way , of the same thing , their words clashing together , and they not consisting with themselves . . consider falshood or false-witness-bearing , as it inferreth breach of promise , which is forbidden , psal. . . when one performeth not what he promiseth , or promiseth ●hat which he intendeth not to perform , which is deceit and falshood . . as we may sin in speaking against others , so we may ●in respect of our selves many wayes : . when we give occasion to others to speak evil of us , cor. . cor. . . . when we are not careful to entertain and maintain a good name , and by sutable wayes to wipe a way what may marr the same : it is generally observed , that while men have a good name , they are desirous and careful to keep it , and when they have lost it , they grow careless of it ; we ought not to be prodigal of our names more then of our lives or estates , for the loss of them incapacitateth us much to edifie others . . when we vainly boast of our selves , and set forth our own praise , that is , as if a man should eat too much honey , prov. . . . when we will not confess a fault , but either deny , excuse , or extenuate it ; this joshua exhorteth achan to eschew . . when we say that things are worse with us then indeed they are , and deny , it may be even in reference to our spiritual condition , somewhat of gods goodness to us , and so lye against the holy ghost . . when we are too ready to entertain good reports of our selves , and to be flattered , there is ( if to any thing ) an open door to this in us ; and as the heathen seneca said , blanditiae cum excluduntur placent , so may it be ordinarily seen that men will seemingly reject what they delight should be insisted in ; there is in us so much self-love , that we think some way , that men in commending us , do what is their duty , therefore we often think them good folk because they do so , and men that do not commend us we respect them not , or but little , or at least less then we do others , because we think they are behind in a duty by not doing so , and which is very sad , and much to be lamented , few things do lead us to love or hate , commend or discommend ( and that as we think not without ground ) more then this , that men do love and commend , or not love and commend us . . we also may by with-holding a testimony to the truth , by not clearing of another , when it is in our power to do it , be guilty of this sin . but especially is forbidden here publick lying and wronging of another judicially , either in his person , name , or estate , and that . by the judge , when he passeth sentence , either rashly , before he heareth the matter , and searcheth it out , which job disclaimeth , asserting the contrary of himself , job . . or ignorantly , or perversly for corrupt ends , as being bribed to it , or otherwayes . . by the recorder , writing grievous things , isa. . . or making a clause in a decree , sentence , or writ , more favourable to one , and more prejudicial to another then was intended . . by the witnesses , who either conceal truth , or express it ambiguously , or refuse to testifie , or assert what is not true . . by the advocate , by undertaking to defend or pursue what righteously he cannot ; or by hideing from his clyent that which he knoweth will prejudge his c ●use ; or by denying it when he is asked about it ; or by not bringing the best defences he hath . and as to the first point here about advocat ●s , it is to be regrated ( as a great divine in the neighbour-church hath most pathetically , according to his manner , lately done ) as a sad matter , that any known unrighteous cause should have a professed christian , in the face of a christian judicatory , to defend it ; but incomparably more sad , that almost every unjust cause should find a patron ; and that , no contentious malicious person should be more ready to do wrong , then some lawyers to defend him for a ( dear bought ) ●ee ! i speak not here of innocent mistakes in cases of great difficulty ; nor yet of excusing a cause bad in the main from unjust aggravations ; but ( sayes that great man ) when money will hire men to plead for injustice ▪ and to use their wits to defraud the righteous , and to spoil his cause , and vex him with delayes for the advantage of their unrighteous clyents , i would not have the conscience of such for all their gains , nor their account to make for all the world : god is the great patron of innocence , and the pleader of every righteous cause : and he that will be so bold as to plead against him , had need of a large fee to save him harmless . . by the accuser or pursuer , when unjustly he seeketh what doth not belong unto him , or chargeth another with what he should not , or justly cannot . . by the def ●nder , when he denyeth what he knoweth , or ●●●ceth it , &c. and by all of them , when business is delayed and protracted through their respective accession to it , as well as when justice is more manifestly wronged ; this is the end of jethro's advice to moses , exod. . . that the people may return home , being quickly , and with all convenient diligence dispatched ; which , to their great loss and prejudice many wayes , the unnecessary lengthening of processes obstructeth , and maketh law and lawyers , appointed for the ease and relief of the people , to be a grievous and vexatious burthen to them ; for which men in these stations and capacities will have much to answer to god , the righteous judge of all the earth , when they shall be arraigned before his terrible tribunal , where there will be no need of leading witnesses to prove the guilt , since every mans conscience will be in place of a thousand witnesses , neither will the nimblest wit , the eloquentest tongue , the finest and smoothest pen of the most able lawyer , judge , advocate , notary or litigant that shall be found guilty there , be able to fetch himself fair off . o! then all the fig-leaves of their fairest and most flourishing , but really frivolous pretences , vvherevvith they palliate themselves , vvill be instantly blovvn avvay by the breath of that judges mouth , and so be utterly unable to cover the shame of their nakedness in the manifold breaches of this command ; then the greatest stretches of wit , and highest strains of eloquence made use of to the prejudice of truth and justice , vvill be found and pronounced to be poor , silly , and childish vviles , yea , very fooleries and bablings ; after vvhich , they vvill not speak again , but laying their hands on their mouths , eternally keep silence ; it vvill therefore be the vvisdom and advantage of the guilty in time to take vvith it , and resolving to do so no more , to betake themselves , for the pardon of it , to that advocate vvith the father , even jesus the righteous , vvho throughly pleadeth , and vvithout all peradventure or possibility of loosing it ; doth alvvayes carry the cause he undertaketh to plead . in sum , that which in this command in its positive part is levelled at as the scope thereof , is the preserving and promoting of truth , honest simplicity and ingenuity amongst men ; a sincerely and cordially loving regard to the repute and good name of one another ; and a sweet inward contentation , joyful satisfaction and complacency of heart therein ; with a suitable love to , and care for our own good name . the tenth command . exodus . . thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his ox , nor his ass , nor any thing that is thy neighbours . unto all the other commands the lord hath subjoyned this , for mans humbling and deep abasement in his sight , and it reacheth further in then all of them , being ( as the words bear ) not about any new object , ( for it is concerning wife , house , &c. ) but about a new way of acting in reference to that object , and condemning directly a sin , not so condemned in any other of the foregoing five commandements , so that it also seems to be added to the other as a full and more clear explication of that spiritual obedience that is required in all the rest . in it we have to consider , . the act , . the object : the act is not to cov ●t , the apostle expresseth it , rom. . . thou shalt not lust , which implyeth an inordinateness in the heart , as being dissatisfied with what it hath , and so the positive part is contentment and satisfaction with a mans own lot , hebr. . l ●t your conversation be without covetousness , and be content with such things as ye have : so that whatsoeve ● motion is inconsistent w ●th contentment , and inordinately desireth or tendeth to a change of our condition , falleth in as condemned here . the object is instanced in some particulars generally set down , such as our neighbours house , his wife , then his servants , &c. under which ( as the general following cleareth ) are comprehended all that concerneth him , his place and credit , or any thing that relateth to any of the former commands . thou shalt not grieve that he is well , nor aim at his hurt , nor be discontent that thy own lot seemeth not so good . and as for the reason why this command is added , its scope holdeth it forth , which seemeth to be this , i not only require you ( as if the lord had said ) not to steal from him , and not to let your mind ran loose in coveting what is his , as in the eighth command , not only to abstain from adultery or determined lust in the heart , as in the seventh command , and not only the abstaining from wronging of his life , as in the sixth command , and of his name that way spoken of in the ninth command , or wronging of them that are in place and power by such heart lusts in us as are forbidden in the fifth command ; but i require such holiness that there be not any inordinate lust or motion entertained , nor having a being in the heart , although it never get consent , but on the contrary , that in reference to all these commands in your carriage towards your neighbour , there be in you a full con●entation with the lot that god hath carved out ●o you , without the least inordinate motion or inclination to the contrary , which may either be inconsistent with love to him , or with contentment and a right composure of spirit in your selves . from this we may see that this command is unreasonably and unjustly divided by papists into two commands , the one relating to the neighbours house , th ● other to his wife , and what followeth : for , . this concupiscence or lust looketh not only to the seventh and eighth , but to the fifth and sixth and ninth commands , there being an inordinate affection towards thy neighbours life and honour , or estimation also ; and it is instanced in these two , because they are more discernible and common : this then sheweth that god t ●keth in this inordinateness of the heart , under one command , in reference to whatsomever object it be , otherwayes we behoved to say that either the commands are defective , or that there is no such inordinateness to other objects of other commands ( which is absurd ) or by the same reason we must multiply commands for them also , which yet the adversaries themselves do not . . the apostle , rom. . . comprehendeth all inordinateness of heart towards whatsomever object it be in that command , thou shalt not lust , which is , as thou shalt not desire his wife , so nothing else what is thy neighbours . . the inverting the order which is here , in deut. . . where the wife is put first , not the house , sheweth that the command is one , otherwayes what is ninth in the one would be tenth in the other , and contrarily , and so the order of these ten words ( as they are called by the lord ) would be confounded . but the great thing we are mainly to inquire into , is the meaning of this command ; in which papists being loath to acknowledge corrupt natures case to be so desperate as it is , and designing to maintain perfection of inherent righteousness and justification by works , do make this sin of lust , forbidden in this command , a very general thing , and all of us ordinarily are apt to think light of this sin . we would therefore say , . that we are to distinguish concupiscence , and consider it as it is , . spiritual in a renewed man ; for there are motions and stirrings called lustings of the spirit against the flesh , gal. . . . as it is partly natural to man to have such stirrings in him , as flow from the natural faculty and power of desiring , so christ , as man , desired meat and drink ; and this being natural , was certainly in adam before the fall , and as the will and understanding a ●e not evil in themselves , so is not this : it is neither of these that this command speaketh of . . there is a sinful concupiscence , called evil concupiscence , coloss. . . and the lusting of the flesh against the spirit , it is this that is here spoken of , the inordinateness of that lust or concupiscibleness , or concupiscible power , turning aside out of its natural line to that which is evil : it is this which god forbiddeth in this command , and setteth bounds to the desiring or concupiscible faculty . . we say there is a twofold consideration of this sinful concupiscence , . as it is in the sensual part only , and the inferiour faculties of the soul , as to meat , drink , uncleanness , &c. or , . we may consider it as it reacheth further and riseth higher , having its seat in the heart and will , and running through the whole affections , yea , even the whole man , who in this respect is called flesh in the scripture , gal. . . and there is heresie and other evils attributed unto it , v. , , . which will not agree to the former , so rom. . , it is called the law of the members , and the body of death , and hath a wisdom , rom. . . that is enmity against god , corrupting all , and inclining and byassing wrong in every thing , so that a man because of it , hath not the right use of any faculty within him : this concupiscence , which is seated not only in the sensible , but in the rational part of the soul , is that which is intended here , which is the fountain and head-spring of all other evils ; for , from the heart proceed evil thoughts , &c. matth. . . it is the evil treasure of the heart ; matth. . . . we may consider this lust , . as it is habitual ▪ and is even in young ones , and in men when they are sleeping , whereby there is not only an indisposition to good , but an inclination to evil , it lusteth against the spirit , gal. . . and is enmity to the law of god , rom. . . and lusteth to envy , james . . and conceiveth sin , james . . this is the sad fruit and consequent in all men by nature of adams first sin , and hath a disconformity to the law of god , and so is called the flesh , rom. . . and the law of sin and death , ● rom. . . in the first respect , this sin is a body and a person as it were , an old man , rom. . . and in the other , it hath members in particular , to which it giveth laws , requiring obedience . . we may consider i ● as acting and stirring in its several degrees ; and . we may say it stirreth habitually , like the raging sea , isa. . penult ▪ and as grace tendeth to good , or as fire is of an heating nature , so is this lust still working as an habitual distortion , crook or bending , upon somewhat that should be straight ; or as a defect in a legg , which possibly kytheth not but when one walketh , yet there is still a defect ; or rather it is a venom which is still poysonous ; thus rom. . . it is called the motions of sin in the flesh. . the more actual stirrings of it are to be considered , either in their first risings , when they are either not adverted into and without direct excitation , or actual and formal approbation ; or as they are checked and rejected , as paul did his , rom. . . and cor. . , or as they are delighted in , though there be not a formal consent , yet such a thing in the very mind is someway complyed with , as desirable and pursued after , this is called morosa delectatio ; or as they are resolved on to be acted , and when men seek means and wayes how to get the sin committed , after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind , to conquish , ( for instance ) such an estate unjustly , or to compass and accomplish the act of filthiness with such a woman . . it may be considered in general , either as the thoughts are upon riches , or covetousness , or filthiness , without respect to any particular thing or person , or as they go out upon them in particulars . . we say we would put a difference betwixt tentations objectively injected by the devil , as he did on our lord jesus , matth. . ▪ and lusts rising from an internal principle , which are most common , see james . . the first is not our sin of it self , except it be . entertained some way , or . not rejected , or . not weighting and grieving us for the ill scent it leaveth behind it ; for we having such combustible matter vvithin , hardly cometh a tentation in , even from vvithout , but it fireth us , or rather vve having the kindling vvithin , the devil cometh but to blovv on it , and stirreth that vvhich is in us , hence it cometh , that seldom there is a temptation assaulting , but some guiltiness remaineth , because there is not a full abhorrence of these abominable strangers that come into the heart . . this lust may be considered , either as it is in natural m ●n , vvhere its shop is , and so it is called reigning sin , and the dominion of sin , it is a yielding to sin to obey it in the lust thereof , to obey it vvillingly , as a servant doth his master , rom. . , . or as it is in the renewed and regenerate , so it is indwelling sin , vvithout dominion , and indeavoured to be expelled , a law in the members , and that continually is acting , but counteracted by a contrary lusting , rom. . , . novv let us clear . vvhat concupiscence falleth in under this command ; and so . hovv this differeth from other commands vvhich are spiritual , and reach the heart also ; . vve may consider the sinfulness of this lust , and give some advertisements concerning it in its acting , stirring , &c. . under this command vve take in habitual lust , even as it disposeth and inclineth to ill in the root of it , though not principally , yet consequently ; because its streams and branches that do flovv from , and clear this to be the fountain and root , are primarily understood ; and the reasons vvhy it must be taken in here , are . because habitual lust in the root is sin ( for so it conceiveth sin , james . , . ) and if it be sin , it must be against some of these commands , vvhich are the substance and matter of the covenant of works , vvhich prescribeth all duty , and forbiddeth all sin . . if this lavv require absolute purity , then that inclination must be condemned by it , but it requireth absolute purity and exact holiness , even according to gods image ; therefore that inclination inconsistent vvith it must be condemned here , seeing in the other commandements , acts that are resolved and fully consented to in the heart , are forbidden . . if the rise of this habitual lust was by this command condemned and forbidden to adam , in looking to the fruit , and in entertaining that motion , or the indisposing of himself by it to vvalk with god ; or if this command did forbid him his f ●ll , and the bringing upon himself that lust ; and vvhen it vvas in him if it vvas a breach of this command , then it is so to us also ; but certainly adam vvas enjoyned by this command to preserve himself free of the root of such ●●●ls , if the fruits themselves be evil , vvhich is undenyable . . if this ill be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a transgression of , or disconformity to the lavv , then it must belong to some command reductively at least ; but the former is certain , and it cannot so properly be reduced to any other command as to th ●s , therefore it is here condemned as sin . . if it lyeth in th ● heart , and giveth the first sinful rise to actual sins , then it must be forbidden in this command ( for as vve novv consider it , it preventeth determination , and may be vvhere actual sin is not ) but the former is truth , that i ● conceiveth other actual sins as the mother of them ( as it is james . . ) therefore it must be forbidden here . . add our blessed lord jesus in his utter vvant of , and freedom from , all corruption vvas conformed to the lavv , and it vvas a part of his conformity to it , and to this command rather then to any other , that the devil had nothing in him , no , not so much as a motus primo primus ( as they call it ) to sin , nor any root from vvhich it should spring . if it be objected , . that this lust is in men antecedently , not only to any formal vvill of their ovvn , but to all povver and ability to help it , or so much as not to vvill it , and so cannot be supposed to be forbidden to them . answ. . there are many things forbidden them , vvhich novv after the fall is not in their povver to prevent . . this lavv is to be looked on as given to man in his innocency , vvhich therefore required of him the keeping intire and undefaced the image of god , according to vvhich he vvas created ; and novv condemneth him for the vvant of it , the scope of the lavv being to point out perfect holiness , vvithout respect to a mans ability , or his present condition , but to his duty , for the performing of vvhich he got a povver from god at first , but through voluntary transgression of the lavv lost it , and none vvill deny but if it be a sin to have such a polluted nature , the lavv must require it to be othervvayes . but . if it be said that it is involuntary . answ. it is true it is not deliberate , but voluntary it is , as having its seat and rise in the will , as well as in other faculties , and therefore the will cannot be thought free . . if it be said that this sin is greater then any sin forbidden in any other of the commands , therefore the command forbidding it ought not to have been last . answ. in some respect it is greater , to wit , in it self , yet in respect of its palpableness and obviousness it is less ; also this command forbidding it , presseth a further degree and step into all that goeth before , and therefore is well subjoyned . . we comprehend under this command all first motions rising from that habitual lust , in reference to more compleat acts , although they be instantly checked and choaked , and that whether they be in reference to particular objects , or whether they be vaging unsetled motions of any lust in it self sinful ; and that whether there be a delectation or staying on that forbidden object or not , or consenting to it , or resolution to follow it or not , as is evident in paul , rom. . for , . such motions are the births of a sinful mother , habitual lust : . they have sinful effects and tendencies , they are incitements to sins : . they are sinful in their nature , as being disconformed to the holy law of god , and though they should presently be strangled , yet it is supposed that once they were ; and if they were , they were either good or ill ; if good , they should not have been strangled ; if evil , then they had this inordinateness here forbidden , and that from our own hearts or inventions that gave them being , and therefore they must leave a guilt behind them . . otherwayes these evils forbidden here , would not differ from the spiritual ills forbidden in other commands that forbid lust with consent and delight . . our blessed lord jesus could be capable of none of these , and therefore the having of them must be unsuitable to his image , who was like us in all things except sin . . paul's assertion , rom. . . that he had not known this sin of lust but by the law , maketh it evident that the command speaketh of lust not easily discernable ( yea , that he himself discerned it not till he was renewed ) and so it spoke of such lusts as after regeneration , to his sense and feeling , abounded most : now none can say there were either in him more resolutions to sin , or more delight in them then before , but a quicker sense of these sinful stirrings and irritations then he had formerly . . we take in here morosa delectatio , o ● the entertaining of extravagant imaginations ( as of honour , greatness , lust ; pleasure , &c. ) with delight , where the heart frameth such romances , and pleaseth it self with meditating and feeding on them , which eccles. . . is called the wandring of the desire , and in other places of scripture , the imaginations of the heart of man ( which even nature it self may teach to be sinful ) this properly cometh in as a legg ( to say so ) or member and degree of this sin , and as an evidence of one ac ●●ally discontented with his own lot ( contentedness wi ●● which is the positive part of this command ) and is a whoring of the heart after vanity , in a palpable degree , to satisfie it self in its phantasies and notions ; and this is not only when the heart runneth upon sinful objects , but also vain objects , which david hated , psal. . . for this reilling proving of heart is ever upon some other mans portion , at least upon what is not ours , and tendeth ever to the imagining of some thing which is not , as an addition to our good which supposeth discontent with what we have . . we take in here such concupiscence , as though it approveth not unlawful means to prosecute its inordinate designs , yet it is too eager in the pursuit , and discontent when it falleth short ; as for instance , when achab would buy naboths vineyard and pay for it , or a man would marry such a woman lawfully , supposing she were free , and there were consent of parties , &c. the one is not stealing , nor the other adultery , yet both of them suppose a discontent , when the desire of having is too eager , and when there is an inordinateness in the affection or desire after it ; as when one cometh thus peremptorily to desire to have such a thing , or to wish that such a thing were , i would fain have this or that , o that this or that were , even as david longed for a drink of the well of bethlehem : in a word , we take in all that is opposite to , or inconsistent with satisfaction in our own lot , and love to our neighbour , under which this command , as the rest is compreh ●nded , rom. . . even the least risings of any thing tending that way , or that inclineth to discontentment in our selves . it is true , every desire to have something added to our lot , or amended in it , is not to be condemned , but when it is inordinate ; as . when the thing is not needful ; . when the desire is too eager ; . when the thing too much affecteth , and even discontenteth till it be effected and done . now this being the scope and sum of this command , it may be gathered of how broad and vast extent the breaches of it are : is there one hour wherein there a ●e not multitudes of these evil thoughts flowing , running , and roving through the heart ? ah! what discontents with providences , grudgings , vain wishings , &c. are there ? and although all these , as they reflect on god , are against the first command ; yet as they imply discontentment in us with our lot , or as they are risings of heart to evil ( though wrestled against , and wherein the spirit getteth the victory ) they are against this command ; so that not only vain imaginations that are formed with delight , but even those that are scarce suffered to breath , yet having once a being , are against this command , and sinful : for , . they break a law , and are disconformed to that which we should be : . in paul , rom. . ( who yet gave not way to these ) they are called sin , and the body of death : . he wrestleth against them , and cryeth out under them , desiring to be quit of them , verse . now if they were only penal , such out-cries and complaints were not so like him , whom a complication of sharpest afflictions could never make once to groan ; but this body of death made him to cry out : . they lust against , and oppose the spirit , gal. . . and so are against the law of god , rom. . and tend to obedience to the law of sin , and further the execution of its decrees : . these are of the na●ure of original sin , and a branch growing of that ●oot , and so what is born of the flesh is flesh , the branch ●ust ●e of the nature of the root , if the tree be corrupt , the fruit must be so : . these make way for other sins , and keep the door open for temptations to grosser evils , and give the devil access to blow up the fire : . they keep out many good motions , and obstruct many duties , and indispose for them : . they marr communion with god , who should have the all of the soul , heart and mind ; and sure , if he had his due , there would be no place for these , as there will be none for them among the spirits of the just men made perfect : . these sinful risings in the heart are a great burthen to a tender walker , who groaneth under that habitual lightness and vanity of his mind in the gaddings , whorings , and departings of it from god ; for because of it he cannot get his whole delight uninterruptedly set on him , and though he delighteth in the law of god after the inner man , yet he cannot win up to full conformity to it in his practise , or when he would and resolveth to do good , yet , ( ere he wit as it were ) ill is present with him , and his heart is away and on the pursuit of one foolish toyl and vanity or another : . paul speaking of these lustful stirrings of the heart , doth make it evident , rom. . throughout the chapter , that this command speaketh of such lusts which he had not known , except the law had said thou shalt not lust . now men naturally know that inward assent to sin , even before it be acted , is sinful ; yea , paul knew he had such things as these corrupt motions in him , but he knew not that they were sinful , but from the law , and that after its spiritual meaning was made known to him ; and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate , not simply , because they have more , but now having the spirit , and a contrary principle within , they discern that to be sinful , which they took no notice of as such formerly : . the frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it ; for what hour of a mans life , when waking , ( yea , even when asleep , in dreaming a man may be gu ●lty of it , as rivet upon this command acknowledgeth ) or half an hour is free of it ? is ever the mind quiet ? and doth it not often yield consent to these motions ? and how few good purposes are often follovved forth ? alass ! but seldome : . the extent of it is great ▪ one may sin this vvay in reference to all the commands , yea , to as many objects as his neighbour or himself hath things of vvhich they have the possession ; yea , to imaginations about things that have no being , nor , it may be , possibility of being , but are meer chimera's : . the occasions of it and snares to it are rife and frequent , nothing vve see , but readily it doth , as fire , inflame this lust , so that vve have need continually , as it vvere , to cast vvater on it ; yea , vvhat thing is there that is in it self lovely and desirable vve hear or read of , that vve are not ready inordinately to be stirred tovvards the desiring of it . . its pretexts and cloaks to hide it self are many , and sometimes specious , so that men are seldom challenged for it , if it come not to the length of being consented to , or at least of a delectation ; hovv often are there vvishes in our mouths , and oftner in our hearts , that break this commandement vvhich vve observe not ? especially if they be for knovvledge or some good thing in another , or some good thing done by another vvhich commendeth him ; for then , o if we had it ! or , o if we had done it ! 〈◊〉 often the language of the heart ; and so there is a secret discontent against our neighbour , which often runneth to envy , or at least to a discontent that it is not so vvith us , and that vve are behind in that ; but especially in spiritual things vve take liberty for these discontented vvishes , also grudgings , that another is free and vve are crossed , come in under the sin here forbidden ; as also that vvhich is spoken of eccles. . . of much reading and making many books , vvhen one is desirous inordinately , either to have , or to make many books to vent his knovvledge by , especially vvhen it levelleth at vvhat others have done . this inordinacie that is in the motions of the heart , appeareth much , . in the beginnings and stirrings of passions and discontent vvhich often never come abroad , but yet are deep breaches of this command , either as marring that loving and kindly frame vvhich vve ought to carry tovvards others , or as inconsistent vvith that invvard serenity and tranquility that vve should conserve in our selves , that dumpishness ( vvhich is ordinarily to be seen in passionate and discontented persons ) often proceeding from , or tending to one of these tvvo , passion or discontent . . it appeareth in bargains , as vvhen vve hear of a good bargain or good marriage vvhich another hath gotten , or some good event or issue he hath had in such or such an undertaking , there is a secret grudge that vve have not got it , or that vve have not had such success . . that thoughtiness and anxious carefulness vvhich often is in bargains making , hovv they may be sure and most for our advantage , is vve conceive especially pointed at here , there is a sutable carefulness , vvhich simply , and in it self is consistent vvith lavvful diligence , but this anxiety sinfully accompanieth it through our inordinacie in it . . it shevveth it self in those many ruings and repentings vvhich often are after things are done , and vvishings they had not been done , vvhich are not simply sinful vvhen there is reason for them , but as they are carking and inordinate , as for most part they are in us . we ought to grieve vvith after-grief and sorrovvful sharp reflection for the sin of vvhat vve do in all these abovesaid , and others such like ; but it 's repining against god , and his infinitely vvise government , to grudge at dispensations , events , and consequents , vvhich are meer providences . . this inordinacie of heart-motions doth much appear in the vexing after-thoughts of , and reflections upon any thing vve have done , not so much because of its sinfulness , as because of its bringing shame upon us , or because of its unsutableness to vvhat our humour aimed at ; and upon this account vve are discontented , and have an inordinate and unsatisfied desire of having it othervvayes done , and so discontent is the proof and evidence of this lust , discovering it vvhere it is , for because our desire ( though possibly it be confused and for any good , as it is psal. . . ) is not fulfilled , therefore is heaviness and discontent , vvhereas if it vvere satisfied , there vvould be quietness . so then we conceive this command , as to its positive part , doth . require love to our neighbour , and complacency in his prosperous condition , and all such motions as are inconsistent with it , are here forbidden , though they never come to act , and being such as we would not have any others entertaining towards us . . contentment , so that discontent , discouragement , fainting heaviness , anxiety , disquietness and not resting satisfied with our own lot , which is forbidden heb. . . are condemned here . . a holy frame of heart , a delight in the law of god , and conformity to it , rom. . . hence these motions are counted opposite to it which were in paul ( although he wrestled against them , as was said ) and are the imaginations of mens hearts , but the serenity and tranquil composure of the heart having every thing subject and subordinate to the law of god , is called for here . . it requireth compleat conformity to the law of god , and exact and perfect love to , and delight in him . thus this command is broken , when there is any stirring of heart inconsistent with perfect love to him and his law : but obedience is given to it when we put off the old man , and put on the new man created after god , &c. col. . , . and attain unto a stayed , composed , established , and sixed heart , so much commended in scripture . for the difference of this command from the former commands , is not in the object , but in the act lust , for determinate lust , for instance , looketh to the seventh command , but here a sort of vaging unsetledness in the thought that cannot be called adultery , as not partaking of that name , yet really is lust , is forbidden , and so also vain wanderings upon ideas and notions come in here under the name of lust , and are sinful , being inconsistent with a composed frame of heart . to close up all , let us consider a little these words , rom. . . i had not known lust except the law had said thou shalt not covet : i shall only premit this one word , that it is something peculiar to this command , that men in nature come not the length of taking it up , paul before conversion knew that the consented-to desire of an unlawful thing was sin , but he knew not this narrow bounding of men to be intended in this command . in the words then you may take up these three , . that there is a great sinfulness and inordinacie in folks hearts , even in the least things , which oft-times they take no notice of . that generally men in nature do not advert to this , and are never throughly humbled under it . . that there is such an indwelling lust as this , which is spoken of here even in the heart of the believer , and obedience to this command will be as seriously aimed at by him , and he will be as much troubled and affected with the breach of it , as of any of the other commands . as to the first , i shall first interrogate you a few things , . how often is your mind stirring and reeling like the raging sea ? . how often , or rather how seldom , can ye say that these motions and stirrings are conform to the law of god , or consisting with true love to god , and delight in him and in his law ? are there not in your hearts wonderful swarms of vain imaginations that ye cannot give a reason for , and cannot tell how they come in , nor how they go out ? which yet are all breaches of this command . . how often do ye take notice of them , or are suitably affected with them ? . for further conviction of the sinfulness of this , consider the extent of the command , . a man by the breaking of this command may be guilty of the breach of all the rest : . it 's extensive , in respect of the occasions a man hath to break it , his eye will look to nothing but this lust will take occasion from it to sin , the hearing of such and such a thing , will by means of this waken a desire to be at it , though the impossibility of acting it may impede his determination : . it is extensive in respect of the continual bad posture the heart is in , so that hardly can a person take a look of it , but he will find this sin of inordinacie in the thoughts in it , and some plagues as effects following on it . . for yet further conviction , consider the greatness of the sin , . in that it not only runneth after particular objects , the coveting whereof is against the other commands , but foreseeth and inventeth objects in the brain , and so this lust is broader then a man hath existent objects to it , as when he desireth to be rich , but knoweth not how : . we may gather the greatness of this sin , partly from the nature of it , called in scripture , enmity against god , rom. . . partly from the brude and product of it , called the fruit of the flesh , partly from the fruit that it bringeth forth , and that is death , it begetteth other sins , not only by indisposing to duty , but by actual inclining and disposing to evil , so that when the devil cometh to tempt , he hath no more to do but to blow up this fire of lust that is within , and needeth not bring new fire to kindle it . our scope in all this is to bring you to know that such a thing as this inordinate lust is in you , and that it is exceeding sinful ; ye cannot deny but the devil and lust stirreth as much in you as it did in regenerate and eminently holy paul , and yet how is it that ye are as quiet as if it were not in you at all ? such serious and sensible souls as have rightly seen this , will loath themselves , as being , because of it , most polluted and unclean , and will cry out , oh! we are vile . for the second thing in the words , folks may be a long time ere they take up this sin , and generally men in nature do not know it : there are many vile sins in the heart that never were deliberate , nor yet fully consented to , when this sin is discovered to paul , he getteth another sight of the nature of sin then he would have believed formerly he could have had ; folks are rarely affected with original sin , that thwarteth with , and is contrary to the law of god , and seldom burthened with this habitual lust , that stirreth even in believers , because but renewed in part , and so it is but destroyed in part ; and it is a great and gross mistake to think that grace altogether expelleth it here , and it is sometimes their guilt that they fret and are discontented and discouraged , not so much because of the sinfulness of the sin , as that it should be in their lot ; for it is one thing to be seriously wrestling against this lust , and bemoaning it , and another thing to have a perplexedness about it ; as when there is a fretting that such a thing is not better done , and yet no serious sorrow , because of the wrong doing of it simply , and in it self considered ; and there is an inordinateness wherein the ●lesh prevaileth , even in complaints of sin , and in desiring good : and so this command regulateth our desire ▪ not only in reference to the object , but as to the way and manner of pursuing it . as to the third thing in the words , that this lust or concupiscence is in the believer ( as we have just now said ) it is uncontrovertibly clear from what the apostle asserteth of himself , and most bitterly bemoaneth in that chapter ; and from the universal experience of the saints , so that we need say nothing more particularly of it then we have said ; only it may be asked if there be such a concupiscence in the believer , how doth it differ from that which is in natural men ? answ. . sin not only dwelleth , but commandeth and reigneth in the natural man ; but though corruption dwell in the believer , and many sometimes take him captive , yet he doth not with the bensel of his sould yield to it . . a natural man is wholly one , or if there be any warring or dissention , it is but one lust striving with another , the believer is tuosome ( as they use to say ) he hath two parties or sides , and when corruption prevaileth , grace will be saying , o that it were otherwayes . . the believer discerneth his lusts far better nor he did while unregenerate , and seeth them as so many evil spirits dancing and reeling within him , . this indwelling corruption is one of his greatest weights , yea , it is exceeding weighty , and his most grievous burthen , heavier not only then all outward afflictions , but even , in some respect , then actual transgressions , for he findeth that he is never sooner off his watch , but his evil inclination setteth on him , this is his exercise , this marreth his peace , and maketh him loath himself , when the world seeth nothing in his conversation reproveable : this did much more pinch and afflict paul then his persecution , and maketh him cry out , what shall i do , o wretched , o miserable man that i am , who shall deliver me from the body of this death ? all the outward afflictions and tribulations that he met with , drew never such a word from him ; he could through grace , rejoyce , yea , glory in the midst of them , but this maketh him cry out of himself as miserable , it being indeed the thing , that in it self , and in the esteem of the child of god , when at himself , maketh him beyond all things in the world look at himself as wretched and miserable , and if faith in christ were not kept up , the believer in this case would despair and give it over ; but it is neither the natural mans exercise , nor yet his burthen . . the natural man hath not a spiritual sense to savour and relish the things of god , and as little inward feeling of his corruption that is opposite to the grace of god , but outward things are only or most sweet to him : the believer relisheth spiritual things ; but remaining corruption marreth his satisfaction even in outward things , and the more he finds that he is satisfied with them , he is therefore the worse satisfied with himself ; if he take a glut of satisfaction in them , with more pain he vomits it up again , and it troubleth his stomach , as it were , till he get it cast out ; gods people get not leave to drink with full satisfaction of the things of the world , as natural men do ; for the believer having two parties in him , grace and corruption , whereof , while out of heaven , he is constituted ; what contenteth the one can never content the other : but the natural man having but only one party , and being wholly constituted of corruption , he hath more delight , not only in sinful things , but also in worldly things then the believer . the scope of all is to discover your superficialness and overliness in examining your selves , to put you to be more serious in that necessary and useful exercise , and to teach you by what command ye should most examine your selves , even by this tenth command , as being that which will make the clearest and most throughly searching discovery of your selves to your selves , and will best rid marches betwixt you and hypocrites ▪ to put you in thankfulness to acknowledge , and with admiration to adore the exceeding great goodness of god , in providing and giving a mediator on whom he hath laid all these innumerable iniquities of all his people , which would have sunk them eternally under the unsupportable weight of them ; to let you see how absolutely necessary , how unspeakably useful , and stedable he is to so many wayes , and so deeply guilty sinners ; and withal to lead you to improve and make use of him for doing them away , both as to the guilt and filth of them ; which when god shall , for christs sake , be graciously pleased to do , will not every believing soul have reason to say and sing to the commendation of his grace , who is a god like unto thee that pardoneth iniquity ? bless the lord , o my soul , who forgiveth all thine iniquities , who healeth all thy diseases ; to him that loved us , and washed us from our sins in his own blood , be glory and dominion for ever . amen . finis . the poor man's help being, i. an abridgement of bishop pearson on the creed; shewing what he is to believe. ii. a short exposition of the lord's prayer, directing him what to beg of god. iii. the ten commandments explain'd; teaching him his duty both to god and man. with some additional helps for his private devotion. bralesford, humphrey, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the poor man's help being, i. an abridgement of bishop pearson on the creed; shewing what he is to believe. ii. a short exposition of the lord's prayer, directing him what to beg of god. iii. the ten commandments explain'd; teaching him his duty both to god and man. with some additional helps for his private devotion. bralesford, humphrey, - . [ ], , [ ] p. printed for r. clavell, at the peacock, in paul's-church-yard, london : . with an initial imprimatur leaf. "the epistle dedicatory" signed: hump. bralesford. with a final advertisement leaf. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng pearson, john, - . -- exposition of the creed -- early works to . lord's prayer -- commentaries -- early works to . ten commandments -- commentaries -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - tcp staff (oxford) sampled and proofread - spi global rekeyed and resubmitted - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the poor man's help : being , i. an abridgement of bishop pearson on the creed ; shewing what he is to believe . ii. a short exposition of the lord's prayer , directing him what to beg of god. iii. the ten commandments explain'd ; teaching him his duty both to god and man. with some additional helps for his private devotion . the lord maketh poor , and maketh rich ; he bringeth low and lifteth up . he raiseth up the poor out of the dust , and lifteth up the beggar from the dunghill , to set them among princes , and to make them inherit the throne of glory , sam. . , . london , printed for r. clavell , at the peacock , in paul's - church-yard . . to the parishioners of st. mildred's in the city of canterbury . my friends , considering how convenient and beneficial little books are for such as cannot reach the price of bigger ; i here present you with an explication of the creed , lord's-prayer , and ten commandments , as small as the subject will permit : and being that ( in my iudgment ) the creed cannot be better or shorter paraphras'd than the most learned and iudicious prelate dr. pearson has done it ; i have transcribed mine from thence , that those most sound and necessary truths might not be confined to those alone who are able to purchase that most learned work. and that the meanest capacity might not lose the knowledge of such a safe and wholesome exposition ; i have changed the more eloquent and difficult words , for such as are more plain and obvious . the lord's-prayer is the same in substance that i delivered to you three years ago , when i catechized the children ; which i have now expounded in the form of a prayer , that the poor man may upon any pressing occasion , know how to express himself at large upon any petition . the precepts of the first table , you know i expounded to you all the last summer till advent ; the heads of which ( bating the points in controversy ) i here present you with : and those of the second i shall in due time treat of , if god prosper my studies ; in the mean while ( to compleat the exposition ) i here give you the substance of them . and being that in several discourses immediately after christmas last , i did press the necessity of a daily service to god from the words of zacharias , luk. . , & . i have added a short morning and evening form to be used before and after your daily work , a prayer against the temptation of the flesh , to any particular sin , to keep your bodies in subjection to your reason . another for your use in the time of sickness . and when at other times you shall have particular occasion for other services , i have given a short direction where to be furnished in the psalms . and this i did , not to hinder any that are able from buying books of more peculiar use , but to comply with the necessities of those that are not ; of which i am very sensible there is too great a number . i had no other inducement to meddle with this , but my charity to the souls of the poor , for whom christ died as well as for the rich : and if hereby i shall gain but one soul , i shall thank god for making me an instrument of so much good : and if none be better'd by it , yet i have this satisfaction , that i have endeavoured for god's sake , and your own , to shew my self your affectionate pastor , and servant , hump. bralesford . the poor man's help : or , a short direction what he is to believe . the creed . i believe in god the father almighty , maker of heaven and earth : and in iesus christ his only son our lord , who was conceived by the holy ghost , born of the uirgin mary , suffered under pontius pilate , was crucified , dead and buried , he descended into hell ; the third day he rose again from the dead , he ascended into heaven , and sitteth at the right hand of god the father almighty ; from thence he shall come to judge the quick and the dead . i believe in the holy ghost ; the holy catholick church ; the communion of saints ; the forgiveness of sins ; the resurrection of the body , and the life everlasting . amen . article i. i believe in god the father almighty , maker of heaven and earth . although these articles of my faith which are contained in the creed , are not apparent to my sense , though they are not of themselves evident to my understanding , nor appear true to me by any natural or necessary cause ; yet being they are contained in the scriptures , the writings of the blessed apostles and prophets ; being that those apostles and prophets were endued with miraculous power from above , and immediately inspired by the holy ghost , and consequently , what they delivered , was the word of god , and not of man ; being that god is of such universal holiness , and infinite wisdom , that it is impossible he should be deceived ; of that perfect holiness , that it is not imaginable he should intend to deceive me ; and consequently , what he has delivered for a truth , must be necessarily and infallibly true . i readily and stedfastly assent unto them , as most certain truths , and am fully and absolutely , and more concernedly perswaded of them , than of any thing i see and know . and because that god who has reveal'd them , has done it not for my benefit alone , but for the advantage of others ; nor for that alone , but also for the manifestation of his own glory , being that for these ends he has commanded me to profess them , and hath promised an eternal redemption upon my profession of them ; being that every particular person is to expect the justification of himself , and the salvation of his soul , upon the condition of his own faith : as with a certain and full perswasion i assent unto them , so with a fixed and undaunted resolution i will profess them , and with this faith in my heart , and confession in my mouth , to the whole body of the creed , and to every article and part of it , i sincerely , readily , and resolvedly say , i believe . i believe in god. forasmuch as the eternal power and godhead is made known by all the things that are created , and the dependency of the creatures proves , that there must be an infinite being that depends on nothing ; whereas all things are made for some end , and all their operations are directed to it , though they cannot understand the reason why they are , and why they work ; therefore both their creation and their work must be guided by some universal and over-ruling wisdom ▪ seeing that god is not only revealed in his creatures , but has frequently declar'd his deity by most infallible predictions , and supernatural operations ; therefore i freely acknowledge , clearly profess , and fully believe that there is a god. again , seeing that there is one being that depends upon nothing , that does suppose that all other beings must depend upon it ; seeing that the intire fountain of all perfections cannot have a double head , and the most perfect order of the world declares the supream dominion of one absolute lord ; upon this account i believe , that god is but one : and that there neither is , nor can be any more . and thus i believe in god. i believe in god the father . i believe that this one god is the father of all things , of men and angels , because they are his off spring by creation , and that he is in a more peculiar manner , the father of all those whom he regenerates by his spirit , whom he adopteth in his son as heirs and co-heirs with him ; whom he crowneth with the reward of an eternal inheritance in the heavens . but far above all this , besides his general off-spring and peculiar people to whom he hath given power to become the sons of god , i believe him in a more eminent manner , to be the father of one singular and proper son , his own , his beloved , his only begotten son ; whom he hath not only begotten of the blessed virgin , by the coming of the holy ghost , and the over-shadowing of his power ; not only sent with special authority , as the king of israel ; not only raised from the dead , and made heir of all things in his house ; but before , and in order to all this , hath begotten him from all eternity in the same divinity and majesty with himself , whereby i acknowledge him to be always a father as much as always a god. and in this relation i believe , that as he is the original cause of all things , because they were created by him , so he is the fountain of the son begotten by him , and of the holy ghost proceeding from him . almighty . i believe , that this father is not subject to the infirmities of age , and that there is no weakness attending the ancient of days ; but on the contrary , i believe that omnipotency is part of the being of the god-head ; and that thereby he has not only power to work or do any thing , but authority ; and an eternal right , both of making what , when , and how he pleaseth , and of possessing whatsoever he makes ; and of using and disposing all things which he thus possesseth . i believe that this power is most absolute , because he that has it , depends upon none , neither is he to give any account for the use and exercise of it ; that it is infinite for largeness , as being a power over all things , without exception ; that it is full and perfect , as being over every thing without limitation ; to be eternal , as having neither beginning nor end. maker of heaven and earth . i believe , that both heaven and earth , and all things contained in them , have not their being of themselves , but were made in the beginning ; that there was nothing at first but god , who produced most part of this world out of nothing , and the rest out of that which was formerly made out of nothing . this i believe was done by the most free and voluntary act of the will of god , of which no reason or motive can be given , but his goodness . and that this was done by the determination of his will , at what time he pleased , probably within an hundred and thirty generations of men , most certainly within six or seven thousand years . i acknowledge this god , who is the creator of the world , to be the same god , who is the father of our lord jesvs christ . and thus i believe in god the father almighty , maker of heaven and earth . article ii. and in iesus christ his only son , our lord. i believe that there was , and is a man , whose name by the ministry of an angel , was called iesus . i believe this iesus to be the saviour of the world , in that he hath revealed to the sons of men , the only way for the salvation of their souls , and has wrought out this salvation for them , by his own blood , obtaining remission for sinners , making reconciliation for his enemies , paying the price of redemption for captives , and that he shall at last actually confer this salvation which he hath revealed and procured , upon all those that unfeignedly and stedfastly believe in him . i acknowledge , that there is no other way to heaven , than this which he hath shewn us ; that there is no other means that can procure it for us , but his blood ; and that there is no other person that shall confer it on us , but himself . and in iesus christ. i believe , that there was a man promised by god , foretold of the prophets to be the messias , the redeemer of israel , and the expectation of the nations . i believe that this messias is already come ; that the man born in the days of herod , of the virgin mary , who by an angel from heaven was called iesus , is that true messias , so long , and so often promised ; that as he was the messias , he was also the christ , that is the anointed of god ; and that he was anointed to three special offices belonging to him , as the mediator between god and man ; that he was a prophet revealing to us the whole will of god for the salvation of man ; that he was a priest , and hath given himself a sacrifice for sin , and so hath made an atonement for us ; that he is a king set down at the right hand of god , far above all principalities and powers , whereby , when he hath subdued all our enemies , he will confer actual , perfect , and eternal happiness upon us . i believe , that this unction by which he became the true messias , was not performed by any material oyle , but by the spirit of god , which he received as the head , and conveyeth to his members . his only son. i believe , that iesus christ the saviour and messias is the true , proper , and natural son of god , begotten of the substance of the father ; which substance cannot be multiplyed or divided , and yet it is so totally communicated to the son , that he is of the same being with the father , god of god , light of light , very god of very god. and as he is the son of god , so he alone was begotten of god by a proper and natural generation ; all god's other sons which are said to be begotten , being sons only by adoption . our lord. i believe , that iesus christ , the only begotten son of god , is the true jehovah , whose being is of it self from all eternity , and on whom all other things do depend ; and therefore he hath an absolute , supream , and universal dominion over all things , as he is god ; and is invested with all power in heaven and earth , as he is man. that he hath this power , partly for the compleating our redemption , and the destruction of our enemies , that this power is to continue to the end of all things , and then to be resigned to the father : that he has this power also , partly because the god-head and manhood is united , or it was due to him for suffering so obediently ; and therefore this power must be eternal , because it belongs unto that kingdom which shall have no end : and though he is thus lord of all things by right , of the first creation , and constant preservation of them , yet he is more peculiarly the lord of us , who by faith are consecrated to his service : for through the work of our redemption , he becomes our lord , both by the right of conquest , and of purchase ; and by making us the sons of god , and providing heavenly mansions for us , he acquires a further right to us , which right , considering the covenant we all make at our baptism to serve him , is at last compleated , because we have bound our selves there under a voluntary obligation to serve him : and thus i believe in iesus christ his only son , our lord. article iii. who was conceived by the holy ghost , born of the uirgin mary . i believe , that the only begotten son of god , begotten by the father before all worlds , very god of very god , was conceived and born , and so made man , taking to himself the humane nature , consisting of a soul and body , & joining it with the divine nature in the unity of his person : i believe , that the word was in this manner made flesh , that he was really and truly conceived in the womb of a woman , but not conceived as the sons of men are ; not by carnal copulation , not by the common way of humane propagation , but by the singular , powerful , invisible , immediate operation of the holy ghost , whereby a virgin was , beyond the law of nature , able to conceive ; and that which was conceived in her , was originally and compleatly sanctifyed . born of the uirgin mary . i believe , that there was a certain woman known by the name of mary , espoused unto ioseph of nazareth , which before and after her espousal , was a pure and unspotted virgin , and continuing in the same virginity , did , by the immediate operation of the holy ghost , conceive within her womb the only begotten son of god ; and after the natural time of other women , brought him forth as her first-born son , continuing still a most pure and immaculate virgin ; whereby the saviour of the world was born of a woman under the law , without the least spot of original corruption , that he might deliver us from the guilt of sin ; born of that virgin which was of the house and lineage of david , that he might fit upon his throne , and rule for evermore . and thus i believe , that iesus christ was conceived by the holy ghost , and born of the uirgin mory . article iv. suffered under pontius pilate , was crucified , dead , and buried . i believe , that the only begotten son of god , begotten of the father , and of the same divine nature with the father , did , for the redemption of mankind , really and truly suffer ; not in his divinity , for that could not suffer , but in his humanity , which in the days of his humiliation , was subject unto our infirmities : that as he is a perfect redeemer of the whole man , so he was a compleat sufferer in the whole ; in his body by such grievous infirmities , as arise internally from humane frailties , and by such pains as are inflicted by external injuries ; in his soul , by fearful apprehensions , by unknown sorrows , by anguish unexpressible . under pontius pilate . i believe , that the eternal son of god did suffer for the sins of men , after the fifteenth year of tiberius the roman emperour , and before his death , in the time of pontius pilate , who was tiberius's deputy , governour of iudea ; who , to please the iews , did condemn him whom he had pronounced innocent , and delivered him according to the custom of that empire ; and in order to the fulfilling the prophecies , to dye a painful and shameful death upon the cross. ●● of such as do dye ; and being he dyed in the similitude of a sinner , his soul went to the place where the souls of men are kept , who dye for their sins , and so did wholly undergo the law of death : but because there was no sin in him , and he had fully satisfied for the sins of others , which he took upon him , therefore as god suffered not his holy one to see corruption , so he left not his soul in hell ; and thereby gave sufficient security to all those who belong to christ , that they should never come under the power of satan , nor suffer in the flames prepared for the devil and his angels . he rose again . i believe , that the eternal son of god , who was crucified , and dyed for our sins , did not long continue in the state of death , but by his infinite power , did revive and raise himself , by re-uniting the same soul which was separated to the same body which was buried , and so rose the same man : and this he did the third day from his death ; so that dying on fryday , the sixth day of the week , the day of the preparation of the sabbath , and resting in the grave on the sabbath day , on the morning of the first day of the week he returned to life again , and thereby did consecrate the first day of the week to be religiously kept holy until his coming again . and thus i believe , that iesus christ descended into hell , and rose again the third day from the dead . article vi. he ascended into heaven , and sitteth on the right hand of god , the father almighty . i believe , that the only begotten and eternal son of god , after he rose from the dead , did , with the same soul and body with which he rose , by a true and local translation convey himself from the earth , on which he lived , through all the regions of the air , through all the celestial orbs , until he came into the heaven of heavens , the most glorious presence of the majesty of god. and sitteth on the right hand of god , the father almighty . i believe , that iesus christ ascending into the highest heavens , after all the troubles and sufferings he endured here for our redemption , did there rest in everlasting happiness : he , who upon earth had not where to lay his head , did take up a perpetual habitation there , and sit down upon the throne as a judge , and as a king , according to his office of mediator , unto the end of the world ; which right hand of god , the father almighty , signifies his omnipotent power , whereby he is able to do all things without contradiction . and thus i believe in iesus christ , who ascended into heaven , and sitteth on the right hand of god , the father almighty . article vii . from thence he shall come to judge the quick and the dead . i believe , that the only begotten and eternal son of god , in that humane nature , in which he dyed , and rose again , and ascended into heaven , shall certainly come from the same heaven , into which he ascended , and at his coming , shall gather together all those which shall be then alive , and all which ever lived , and shall be before that day , dead : when causing all to stand before his judgment seat , he shall judge them according to their works done in the flesh ; and passing the sentence of condemnation upon all the reprobates , he shall deliver them to be tormented with the devil and his angels ; and pronouncing the sentence of absolution upon all the elect , he shall translate them into his glorious kingdom , of which there shall be no end : and thus i believe in iesus christ who shall judge the quick and the dead . article viii . i believe in the holy ghost . i believe , that besides all others whatsoever , to whom the name of spirit , is , or may be given , there is one particular and peculiar spirit , who is truly and properly a person , of a true , real , and personal subsistence , not a created , but an uncreated person , and is therefore the true and one eternal god : that though he be god , yet he is not the father , nor the son , but the spirit of the father and the son , the third person in the blessed trinity , proceeding from the father and the son : i believe that infinite and eternal spirit to be not only of all perfect and infallible holiness in himself ; but also to be the immediate cause of all holiness in us , revealing the pure and undefiled will of god , inspiring the blessed apostles , and enabling them to lay the foundation , and by a perpetual succession to continue the edification of the church , illuminating the understandings of particular persons , rectifying their wills and affections , renewing their corrupt natures , uniting their persons unto christ , assuring them of the adoption of sons , leading them in their actions , directing them in their devotions , by all ways and means , purifying , and sanctifying their souls and bodies to be fully and eternally accepted in the sight of god. this is the eternal spirit of god , and must consequently be holy : and thus i believe in the holy ghost . article ix . the holy catholick church , the communion of saints . i believe , that christ , by the preaching of the apostles , did gather unto himself a church , consisting of thousands of believing persons , and numerous congregations , to which he daily added such as should be saved , and will successively and daily add unto the same unto the end of the world ; so that by the virtue of his all-sufficient promise , i believe , that there was , hath been hitherto , and now is , and hereafter shall be , so long as the sun and moon endure , a church of christ , one and the same . this church i believe to be holy in general , in respect of the author , the end , the institution , and administration of it ; and in particular , in the members , whom i acknowledge to be really ( though but imperfectly ) holy here , and shall be perfectly holy hereafter : i look upon this church not like that of the iews , limitted to one people , confined to one nation ; but by the appointment and command of christ , and by the efficacy of his assisting power , to be spread over all nations , to be extended to all places , to be propagated to all ages , to contain in it all truths necessary to be known , to require absolute obedience from all men , to the commands of christ , and to furnish us with all grace necessary to make our persons acceptable , and our actions well pleasing in the sight of god. the communion of saints . i believe , that such persons as are truly sanctified in the church of christ , while they live among the crooked generations of men , and struggle with all the miseries of this world , have fellowship with god the father , god the son , and god the holy ghost , as dwelling with them , and taking up their habitations in them : that they partake of the care and kindness of the blessed angels , who take delight to minister for their benefit ; that besides the external fellowship , which they have in the word and sacraments , with all the members of the church , they have an intimate union and conjunction with all the saints on earth , as the living members of christ ; nor is this union separated by the death of any one , but as christ , in whom they live , is the lamb slain from the foundation of the world ; so they have fellowship with all the saints , which from the death of abel , have ever departed in the true faith , and fear of god , and now enjoy the presence of the father , and follow the lamb whithersoever he goeth : and thus i believe the holy catholick church , the communion of saints . article x. the forgiveness of sins . i believe , that whereas every sin is a transgression of the law of god , upon every transgression there remains a guilt upon the transgressor , and that guilt brings an eternal punishment ; so that all men being concluded under sin , they were all obliged to suffer the punishment of eternal death ; yet it pleased god to give his son , & his son to give himself to be a surety for this debt , and to release us from these bonds : and because , without shedding of blood , there is no remission , he gave his life a sacrifice for sin ; he laid it down as a ransom , even his precious blood , as a price by way of compensation , and satisfaction to the will and justice of god ; by which propitiation , god , who was by our sins offended , became reconciled , and being so , took off our obligation to eternal punishment , which is the reward of our sins ; and appointed in the church of christ , the sacrament of baptism for the first remission , and repentance for the constant forgiveness of all following trespasses : and thus i believe the forgiveness of sins . article xi . the resurrection of the body . i believe , that as it is appointed for all men once to dy , so it is also determined , that all men shall rise from death , that the souls separated from our bodies , are in the hand of god , and live , that the bodies dissolved into dust , or scattered into ashes , shall be gathered together again in themselves , and re-united to their souls ; that the same flesh which lived before , shall be revived ; that the very same bodies which shall fall , shall rise ; that this resurrection shall be universal , no man excepted , no flesh left in the grave ; that all the just shall be raised to a resurrection of life , and all the unjust to a resurrection of damnation ; that this shall be performed at the last day , when the trump shall sound . and thus i believe the resurrection of the body . article xii . and the life everlasting . i believe , that the unjust , after their resurrection and condemnation , shall be tormented for their sins in hell , and shall be kept there in torments for ever , so as the justice of god shall never cease to inflict them , nor the persons of the wicked cease to be , and suffer them : and that the just , after their resurrection and absolution , shall , as the blessed of the father , obtain the inheritance ; and as the servants of god , enter into their masters joy , freed from all possibility of death , sin , and sorrow ; fill'd with all imaginable , nay , inconceivable fulness of happiness , confirmed in an absolute security of an eternal enjoyment of this blessed state , and so they shall continue with god , and the lamb for evermore : and thus i believe the life everlasting . the lord's prayer expounded in a prayer . the order of the petitions . o father of mercies , and god of all pity , who by thy eternal and only begotten son , iesus christ , hast taught us to pray ; lend a gracious ear to the petitions of creatures ; and grant , that thy holy name may be worshipped , and called upon by all men in the earth . petition ii. thy kingdom come . beat down the power of satan , and exalt thy dominion amongst us ; do you reign more and more , by thy ruling and reforming spirit , in the hearts of thy chosen servants , and let the number of believers be daily encreased ; do thou rule and govern the hearts of all the members of thy church militant in this thy kingdom of grace , that in the world to come , we may be members of thy church triumphant , and obtain an everlasting inheritance in the kingdom of glory . petition iii. thy will be done in earth as it is in heaven . o heavenly father , direct and govern our wills by thy holy spirit , that we may as voluntarily , as readily , and as cheerfully submit to thee , as thy creatures in heaven do ; and to that end , correct our untamed affections , that they lead us not astray , and drive away the darkness of our understandings , that we may see and know the true way wherein we ought to walk . give us grace to forsake our own perverse , and wicked wills , and to frame our selves wholly according to thy good and holy will ; lest in prosperity , we grow proud and secure ; or in adversity , murmur or despair . petition iv. give us this day our daily bread. o thou giver & preserver of all our lives , bestow upon us what thou seest convenient for our sustenance and support . give thy blessing also along with it , or else , tho' we abound never so much , we confess it is not able to nourish us . we are daily asking bread of thee , but , o lord , we are not distrustful of thy loving providence , and therefore we ask but for this day , and depend upon thee for the next : and we put up this petition to thee in the night also , because our whole life time is but one day , wherein our frail bodies have continual need of thy sustaining and upholding them . but as we implore thy care for our bodies , much more ought we to do it for our souls : give us such a daily measure of continual grace , as shall enable us to go through the remainder of our war-fare . feed our souls with the graces of thy holy spirit , that our understandings may be enlightened , our wills and affections rectified , our corrupt natures renewed , and our souls and bodies purified and sanctified , that both our souls and bodies may be now and ever precious in thy sight . petition v. and forgive us our trespasses , as we forgive them that trespass against us . forgive us our trespasses , our spiritual debts , which bind us to an eternal payment . alas ! the best of us is not able to satisfy thee , for the least trespass he commits ; and therefore with bended knees , and prostrate souls , we adore thy goodness , in sending thy son to cloath and cover us with holiness , innocency , and justice . and as we can never hope to obtain this , unless we also freely and heartily forgive others , let this be the token to know whether we desire forgiveness of thee or not ; keep us from thinking that we deserve forgiveness at thy hands , for forgiving others ; yet by being merciful , as thou art merciful , lest this qualifie us for thy pardon . petition vi. and lead us not into temptation , but deliver us from evil. deliver us , o lord , out of those snares which the devil , our lusts , or the world have laid for us . our enemies , o lord , are mighty , and vigilant , and the best of us unable of himself to withstand the least of their assaults : leave us not , o god of our strength , to be overcome by their wiles , or power ; and suffer us not to be tempted above what thy grace does enable us to bear : and though in those temptations that thou permittest us to be led into , thy favour may seem to be shadowed from us for a time ; yet teach us so much spiritual wisdom , as not to despair of deliverance , but to be satisfied , that thou hast appointed them their limits , which they are not able to go beyond . the doxology , or giving of glory to god. for thine is the kingdom . for thou art he that rules and governs all the world , therefore we submit and surrender up both our bodies and souls , to be wholly and solely at thy disposal . the power . thine is the power , therefore we sue to thee , the fountain of all-sufficiency for grace , strength , and what ever else thou seest convenient for us . and the glory . and to thee we acknowledge the thanks , the honour , and the glory due for what we are , and for all that we have . for ever and ever . and thy kingdom , power , and glory , is from everlasting , and shall continue , world without end . amen . so be it . the ten commandments expounded . the preface . god spake these words , and said , i am the lord thy god. i am here assur'd , that the lord my god is the author of all these laws ; and that i may gather from their duration , from the trouble of my conscience , when i break them , and from the purity of the laws themselves . i am sure that he has power to require my obedience to these laws , and therefore i ought in duty to observe them ; that he has all justice ( as my lord ) to punish me if i transgress them , and all love ( as my god ) to reward me if i keep them ; and therefore , the fear of his anger , and the hope of his sweet love , should make me obedient to them . o lord , give me grace and strength to do what thou commandest , and then command me what thou wilt . the order of the precepts . these laws are divided into two tables . one tells me my duty towards god , and the other my duty towards man. now it is but reason ( as well as my saviour's precept ) that my duty towards god , should be set first . and as the first precept that relates to god , bids me worship him , and none but him , that made me ; so the first precept that concerns man , is to respect him first that begat me . o god , without thy help , i am not able to keep the least commandment , therefore i am bound to pray unto thee by the first , that thou maist give me spiritual power and abilities to observe and keep the rest . commandment i. thou shalt have none other gods but me . there is a god above , who influences all inferiour beings ; and this god is but one , and there is none besides him . and therefore i am bound , first , to love him above all ; and all other things that i love , must be beloved , either as they come from him , or as they are helpful to us , in performing our duties to him . i may know whether i have this love , or not , by examining whether i endeavour to keep his commandments , whether i love to frequent his ordinances , give respect to his embassadors , pity and help christ's distressed lambs , and desiring the company of none but good men. secondly , i am obliged by this precept , to fear him above all , i. e. be afraid to offend or anger him ; and this fear should be induced by his precepts , his mercy , his omniscience , his omnipresence , and the consideration of my own weakness , and god's infinite protection : such a fear brings me spiritual wisdom , protection , blessing from god , joy in my soul , pardon of my sins past , and grace to withstand temptations , for the time to come . thirdly , i must pray to him , and to none but him ; and this is a sign that i love and fear him . my saviour has bid me serve him only , and god is jealous of his honour . i must not say , o saint , pray to my father to help me ; but , our father which art in heaven , &c. if i be a penitent sinner , god has promised to hear me ; if i be impenitent , the saints will not pray for me . to obtain god's ear , i need no spokes-man , but a devout mind . he alone can help me ; he will help me when he sees fit ; he knows the fittest time to help me in ; my prayers do certainly reach his ears ; he knows what i want better than i do ; he alone corrects me , and i am sure he loves me . fourthly , i must acknowledge him to be the sole governour of all things in the world , and therefore i must trust in him . he gave me all that i have , and therefore i ought to be thankful to him . lord have mercy upon me , and incline my heart to keep this law. command . ii. thou shalt not make to thy self any graven image , &c. here i am told , that no images of god are to be made . i may make an image or picture of my king , or my friend , for a civil use ; but i must neither represent god by any likeness , nor make any use of any picture or image , in my devotion . i must not bow down to any image that i make ; for the gentiles could say , we do not adore these statues which are made of brass , iron , wood or stone , but by them we do honour to the invisible gods ; yet the goodness of their intention did not excuse the wickedness of their act : for , he is the lord my god , therefore i must serve him after the manner that he directs me . he is a jealous god , and will not suffer the least part of his honour to be given to any other being . he will punish me to the third and fourth generation , if i obey him not ; and if my posterity continue to do the same ; and he has mercy in store for thousands of such as love him , and keep his commandments . lord have mercy upon me , &c. command . iii. thou shalt not take the name , &c. after god has confined my heart to him alone , he here claims reverence from my tongue . i must not take his name in vain . his essence , his mysteries , his words , his commands must be reverenced , not used foolishly , rashly , fallaciously , or falsly ; which implys that they may be used upon a solemn and lawful account . i must forbear all blasphemies , tavern-oaths , street-oaths , shop-oaths , and all forged oaths , and cursing , and banning . and if these be so odious , to be sure , all deliberate perjuries must be abundantly worse . if i keep not up the honour and majesty of his name , i shall not be held guiltless ; all my sins shall be imputed to me , and then i am sure to be damned ; and therefore , lord have mercy upon me , &c. command . iv. remember that thou keep holy the sabbath day , &c. i must publickly , as well as privately , give worship and honour to the name of my god ; and that on all days , but particularly on the sabbath day ( because god rested on that day , from the creation of the world ) that i may admire the handy-work of god , praise , and honour him first , and give my self that day wholly to him , in hearing his word , praying to , and praising him , and receiving the sacraments ; these are the publick duties of the day ; but there are also private ones to be done , such as private examination , and prayer , calling our families to an account , meditating on what we have heard , catechizing our servants or children , reading the scriptures , and making charitable visits to the sick. if i thus call all to an account once a week , i may keep my family ( as well as my own soul ) in order ; though indeed , my private reckonings should be oftner made . the iews kept it saturday , but i , on the lords day , because that day was honoured with my saviours resurrection . if i have no calling , i have the more time to serve my god , and to do good to others ; but if i have one , god ( who has a right to all my time ) has left me six days , in seven , to my particular employment ; and yet any one of these six , may be sanctified to god upon any particular occasion ; but the sabbath is his , and therefore i must do none but his work on that day ; none , but what necessity compels , charity enforces , piety commands , or duty to god enjoins . lord have mercy upon us , &c. command . v. honour thy father and thy mother , &c. besides my duty to god , i owe a duty to man , whether i am a superiour , equal , or inferiour . the words , father and mother , include all superiours , as well a civil parent ( the king and his magistrates , a master , a mistriss , or an husband ) and an ecclesiastical parent , ( the bishop and ministers ) as the natural parent that begat and bore thee : to all these i owe reverence and obedience , service and maintenance , love and honour : and i must have from my natural father , maintenance , education , instruction , correction and blessing : from my king , justice , reforming abuses in religion , encouragement to the good , punishment to the bad : from my husband , love , direction , maintenance and protection : from my master ( or mistress ) instruction , food , correction , wages : from my minister , a good example , and wholesome administration of spiritual things . i must observe to do all this , according to my station , that god may give me long life in the land. and though there are many good persons who have but short lives , yet if this precept be true for the most part , it is sufficient : and he that is the soonest taken out of this life , loseth nothing , because he is translated to a better . lord have mercy upon me , &c. command . vi. thou shalt do no murder . god having secured my superiour , now he takes care of my equals or inferiours . i am to kill no body ; neither in mind by anger , envy , hatred , malice ; nor in deed , either by my tongue , by murdering their reputation ; or by my hand , directly striking them to death , or indirectly , by usuring , oppression , keeping harmful cattle , committing bastard children to such as will take no care of them , or the like . but on the contrary , my mind must be peaceable , ready to prevent mischiefs , apt to forgive wrongs , long-suffering , &c. the punishment due to the breach of this precept , is , eye for eye , tooth for tooth . lord have mercy upon me , &c. command . vii . thou shalt not commit adultery . here i am commanded to abstain from defiling my neighbour's wife ; and indeed i am forbidden all kind of uncleanness , either in act , or in thought , the sins whereof i shall not here reckon up . and here i am commanded all chastity , sobriety , and temperance , least i fall into them . in short , i must banish all wanton desires , use all sober means to keep my body chast ; and whenever i am tempted , never to give way to it . lord have mercy upon me , &c. command . viii . thou shalt not steal . this precept secures every mans goods to him ; and therefore i must neither keep , nor sue for that which is another mans. i must not cheat , steal , rob , or borrow with an intent never to pay again ; but must be content with my own estate , suffer every one to enjoy his own quietly , pay every man his full due , be just in my dealings , frugal in my expences ( lest i spend that which is not mine ) restore what i have unjustly gotten , and strive to do good with what i have . lord have mercy upon me , &c. command . ix . thou shalt not bear false witness , &c. and as i must not wrong my neighbour in his estate , so i am not to take away his good name , but in all things i must speak the truth ; nay , i am bound to speak charitably of my neighbour ; and when i am called to be a witness before a lawful magistrate , i cannot be too cautious of what i say . see the third commandment for a larger exposition on this . lord have mercy upon me , &c. command . x. thou shalt not covet , &c. this commandment strikes deeper than all the rest ; it plucks up the root , and destroys the seed of all injustice and uncharitableness . as i must not take , so i must not desire any thing that is my neighbour's ; and if i never desire it , i shall never wrong any person . what was hinted at before , is now plainly spoken : here god reaches my thoughts , and most inward intentions . i must not covet nor desire other men's goods : i must subdue all my craving lusts , and mortify all the secret inclinations of my perverse nature . lord have mercy upon me , and write all these thy laws in my heart , i most humbly and heartily beseech thee . devotions . a prayer to be said in the morning . o most gracious and loving father , i the vilest of sinners , do acknowledge mine unworthyness , either to ask any thing of thee , or to appear before thee . for , o lord , as i was conceived in sin , and brought forth in iniquity , so ever since , as thou hast multiplyed the number of my days , i have encreased the measure of my sins , that if thou enter into judgment with me , to me belongeth nothing but shame and confusion , both of body and soul ; yet , o gracious father , since thy loving mercy hath granted me so long time of repentance , and given thine only son to suffer for me , and to reconcile me unto thee ; lord , grant that i may feel the comfort of the one , and enjoy the benefit of the other . and though my heart is so hardned with a constant custom of sinning , that i am not able to think a good thought , much less , to turn heartily and penitently unto thee ; yet i humbly beg of thee to lay before mine eyes such a sight of my sins , and such a prospect of thy judgments , that i , loathing the former , and standing in awe of the latter , may be drawn unto thy son jesus christ , who has most graciously promised ▪ rest and refreshment to those that are heavy laden with the conscience and burden of their sins . o lord , i beseech thee accept the death of thy son , as sufficient satisfaction for all my sins ; and grant , that i may feel the same effectually working in me a death unto sin , killing in me the lusts of the old adam : seal up in me the truth of his resurrection , by raising me up to the life of righteousness , that i may give my soul and body an holy , living , and acceptable sacrifice unto thee , which is but a reasonable service . and because , that whilst i carry about me this earthly tabernacle , this body of sin , my whole life is nothing but a continual rebellion against thee , i earnestly implore such a measure of thy good spirit , as may work a newness of life in me , and drive away the darkness of my understanding , that i may see the way , wherein i ought to walk ; subdue the rebellion of my will , that it may submit to thy commandments ; and correct my untamed affections , calling them from hunting after vanities , to delight in thy testimonies . give me also an hope of thy promises , a love of thy majesty , a tender affection towards my brethren , a care of my duty , and what other graces thou knowest needful for a member of christ , that thus i may live in thy fear , to the honour and glory of thy name , i may die in thy favour , to the comfort of my conscience , and may receive the end of my faith , which is the salvation of my soul , through the merits and mediation of iesus christ , my only lord and saviour . furthermore , o lord , i give thee most hearty thanks for all thy benefits bestowed upon me from the beginning of my days to this present time ; namely , that thou hast elected me before the foundations of the world were laid , created me after thine own image and similitude , redeemed me by iesus christ's death and resurrection , sanctified me by the inward working of thy holy spirit , and in due and convenient time , called me to the knowledge of my election , creation , redemption and sanctification , by the preaching of the gospel . o lord , encrease day unto my years , so grant that in the same i may grow in grace and in the knowledge of my lord and saviour jesus christ : in whose name , for these , and for what ever else thy infinite wisdom knows to be convenient for me , i humbly pray as he , in compassion of mine infirmities , hath taught me saying , our father which art in heaven , hallowed be thy name , thy kingdom come , thy will be done , in earth , as it is in heaven : give us this day our daily bread , and forgive us our trespasses , as we forgive them that trespass against us : and lead us not into temptation , but deliver us from evil , for thine is the kingdom , the power , and the glory , for ever and ever , amen . a prayer to be said in the evening . o most gracious and loving father , i the vilest of sinners , do acknowledge mine unworthyness , either to ask any thing of thee , or to appear before thee . for , o lord , as i was conceived in sin , and brought forth in iniquity , so ever since , as thou hast multiplyed the number of my days , i have encreased the measure of my sins , that if thou enter into judgment with me , to me belongeth nothing but shame and confusion , both of body and soul ; yet , o gracious father , since thy loving mercy hath granted me so long time of repentance , and given thine only son to suffer for me , and to reconcile me unto thee ; lord , grant that i may feel the comfort of the one , and enjoy the benefit of the other . and though my heart is so hardned with a constant custom of sinning , that i am not able to think a good thought , much less , to turn heartily and penitently unto thee ; yet i humbly beg of thee to lay before mine eyes such a sight of my sins , and such a prospect of thy judgments , that i , loathing the former , and standing in awe of the latter , may be drawn unto thy son jesus christ , who has most graciously promised rest and refreshment to those that are heavy laden with the conscience and burden of their sins . o lord , i beseech thee accept the death of thy son , as sufficient satisfaction for all my sins ; and grant , that i may feel the same effectually working in me a death unto sin , killing in me the lusts of the old adam : seal up in me the truth of his resurrection , by raising me up to the life of righteousness , that i may give my soul and body an holy , living , and acceptable sacrifice unto thee , which is but a reasonable service . and because , that whilst i carry about me this earthly ▪ tabernacle , this body of sin , my whole life is nothing but a continual rebellion against thee , i earnestly implore such a measure of thy good spirit , as may work a newness of life in me , and drive away the darkness of my understanding , that i may see the way , wherein i ought to walk ; subdue the rebellion of my will , that it may submit to thy commandments ; and correct my untamed affections , calling them from hunting after vanities , to delight in thy testimonies . give me also an hope of thy promises , a love of thy majesty , a tender affection towards my brethren , a care of my duty , and what other graces thou knowest needful for a member of christ , that thus i may live in thy fear , to the honour and glory of thy name , i may die in thy favour , to the comfort of my conscience , and may receive the end of my faith , which is the salvation of my soul , through the merits and mediation of iesus christ , my only lord and saviour . furthermore , o lord , i give thee most hearty thanks for all thy benefits bestowed upon me from the beginning of my days to this present time ; namely , that thou hast elected me before the foundations of the world were laid , created me after thine own image and similitude , redeemed me by iesus christ's death and resurrection , sanctified me by the inward working of thy holy spirit , and in due and convenient time , called me to the knowledge of my election , creation , redemption and sanctification , by the preaching of the gospel . o lord , encrease these blessings in me , and my thankfulness for them , that i may grow from vertue to vertue , from strength to strength , from faith to faith , till i come to that perfect age that thou hast appointed me to grow in christ iesus . i thank thee also , o my god , for all the temporal blessings which thou hast bestowed upon me ; i have been cast upon thee ever since i was born , thou art my portion , and the lifter up of my head : i have none in heaven but thee , and there is none upon earth that i desire , in comparison of thee : and now , o lord , pardon the weakness of my thankfulness , and grant that the meditation on these , and all other thy benefits , may draw me to a true and hearty repentance : grant , that i seeing thee by so many , and so great testimonies to be my most dear and loving father , may at length cease to be an obstinate and rebellious child . and now ( o god ) having passed through the works of this day , being that the frailties of my flesh must needs have offended thy majesty , and i had fallen into most grievous sins , if thy grace had not prevented me : i beseech thee , o lord , let not the sun go down upon thy wrath , but as the darkness of the night covers the face of the earth , so let my sins be hidden under the veil of my saviour's flesh , and buried in his death , that they never rise up again either here to shame me , or hereafter to damn me : that my soul and conscience being freed from the accusation of sin , may partake with my body in quiet rest . let thy gracious providence , o god , watch over me for my defence this night ; and make me remember that as i lay down my body to rest , so it shall be laid down in the grave to be consumed to earth from whence it was taken ; that meditation may drive from me all vain dreams , all idle fancies , and wicked imaginations ; that i may enjoy thine ordinance of sleep soberly and quietly for the refreshing of my weak body ; and that i may rise again in the morning to serve thee in the station wherein thou hast placed me , walking always as becometh a child of light , and as one that looks for the coming of my lord and saviour jesus christ : in whose name , for these mercies and what ever else thou knowest to be convenient for me , i humbly pray as he in compassion of my infirmities , hath taught me saying , our father which art , &c. a prayer against the temptation of the flesh , to any particular sin. o god , by whose only power it is that man triumphs over all the adversaries of his salvation : i acknowledge the frailty of my own nature , that it is not only prone to the pleasures of sin , but leads my soul also captive to commit it , tho' it be contrary to that conscience or spiritual light that thou hast given me , my weakness being too easily overcome . i beseech thee ( whose strength appeareth in our infirmities ) to shew thy might in saving me from mine enemies who have pitched their tents round about me . my soul , o lord , lieth as among lions , hungring and thirsting after my blood , who have whet their teeth and opened their mouths to devour me . but thou , o god , who art of more honour and might , awake for my defence : make haste , o god , to help me , and hide me under the shadow of thy wings until that tyranny be over-past . i am afraid of satan , that subtile and old serpent , with whom the world and the flesh have conspired against me . they have enticed away my outward senses , and have won my corrupt affections , so that they fight against me with my own weapons . whither then shall i flee for succour ? the world is spread abroad like a net to ensnare me , the flesh is an iron chain to bind me , and my senses and affections are confederate with sin to betray me ; thus the gates of hell are prevailed against me , and my sins have taken such hold upon me , that they say , surely there is no help for him in his god. nevertheless , i have lifted up mine eyes unto the hills , and will hope still in thy salvation . tho' the serpent is subtile , yet the son of god is wisdom : tho' the world does entice me , yet heaven is my inheritance : tho' the flesh strives , yet in the cross of christ i shall overcome : tho' mine affections are unruly , yet his death will tame them : and tho' hell rage against me , yet a stedfast and true faith in christ jesus shall triumph over it . vouchsafe , o god , that faith unto thy servant , that i may be enabled by the fellowship of his death and resurrection to crucify the old man and mortify the whole body of sin . make me strong , o god , in the power of his might , that all the days of my life i may be defended from all adversities , and ( in the evil day , the day of my death ) strengthned in the inner man : that having finished my course , i may ( with those that have overcome through the blood of the lamb ) arrive at those blessed mansions that thou hast prepared for all those that fight the good fight of faith. grant that in the hopes of that , i may victoriously fight under my saviour's banner , against all the assaults of sin , the world , and the devil . hear me , o lord , in these my requests for jesus christ his sake , in whose name and words , i further pray as he hath taught me saying , our father which art , &c. a prayer to be said in time of sickness . o most gracious & merciful father , thou lord of life and death ; in whose hands is the power of sickness and health ; thou who woundest and healest whom thou wilt . unto thee , o god , i commit my self , beseeching thee for thy love in christ jesus , to be merciful unto me : o my god , i confess that i have many ways offended thee , and provoked thy wrath and indignation against me ; but as i have been disobedient , so now i return penitent , and heartily submissive . remember , o lord , that i am but dust ; and let not thy spirit strive with me , seeing thou hast promised that at what time soever a sinner does repent from the bottom of his heart he shall live and not die : fulfill this gracious word unto thy servant , that the bones which thou hast broken , may rejoice . my flesh , o lord , drieth up , my strength fails me , and my life draweth near to an end ; in all this thou art just in chastiseing my disobedience , and merciful in not suffering me to run on any longer in the course of my sins ; and without such fatherly admonitions , how prone are we to forget thee ! o lord i am comforted when i remember that thou lovest every son whom thou chastenest , and scourgest every son whom thou dost receive ; that when we receive correction , god dealeth with us as with sons , and if we be without it ( whereof all are partakers ) then we are bastards and not sons : lord i believe all this , help thou mine unbelief ; i see that iob , daniel , hezekiah , and all thy holy children have drunk of the cup ; that thou hast made their bed easy in their sickness , and delivered their souls out of trouble : i therefore hope , that as i am made partaker of their sufferings , i shall also be a partaker of their comfort and refreshing . o lord , let the meditation of these and such like examples be always present with me , and make me firmly believe that i shall receive the like deliverance as they did . add unto that faith patience , that i may quietly undergoe whatever thy hand shall lay upon me , and may receive this thy fatherly chastisement with thanksgiving , knowing that though this outward man perish , yet the inward man shall be in the hands of its most faithful creatour . o lord the spirit is willing to be dissolved and to be with christ , but the flesh is weak ; pardon the weakness of my flesh , and forgive the infirmities of my froward nature , which looks back to the world and is loath to be separated , but fills me with impatience and murmuring : strengthen me with faith , which is the victory whereby i shall overcome the world ; strengthen me with patience , wherein thy children possess their souls ; strengthen me with hope , which is the true and firm anchor of the soul ; and strengthen me by thy comfortable promises in christ jesus my lord and saviour , that thus i may wait for the issue of thy gracious providence ; that if i live , i may live to thy glory ; if i die , i may die in thy favour ; receive the end of my hope , patience , and faith , which is the salvation of my soul in thy everlasting kingdom of glory , through jesus christ my only saviour and redeemer , in whose name and words i conclude these my weak prayers , for whatever thou seest convenient for me , saying , our father which art , &c. to the reader . christian reader , as man is subject to many alterations and changes in his actions , so he has need of different forms of devotion suitable to every case that he shall happen to be in ; but because i will not swell this little book , beyond the reach of the poor man's pocket ( for whose use i design it ) therefore i direct thee to the prophet david , a person who had variety of turns in his life , and has expressed himself to god in such excellent and proper words , as nothing but the spirit of god could inspire into his mind . read therefore these following psalms frequently over , and thou wilt the more readily know which of them best suit thy present circumstances . psalms of prayer against spiritual and temperal enemies , are the . . . . . . . . . . . . . . . . . . . . . . . . . . . . psalms of thanksgiving for deliverance from them , are the . . . . . . . . . . . . . . . . . . . . . . . . . psalms of comfort in trouble , are the . . . . . . . . . . . . . . . finis . advertisement . books printed for robert clavell . the reflections of the reverend and learned mounsieur jurieu , upon the strange and miraculous ecstasies of isabel vincent the shepherdess of saou in dauphine ; to which is added a letter of a gentleman in dauphine , containing the discourses and prophecies of the shepherdess . the golden rule , or the royal law of equity explained , by the reverend dr. goodman . advice to a young gentleman for his more safe and profitable conduct in three great instances ; of study , moral deportment , and religion ; by a true son of the church of england . notes, typically marginal, from the original text notes for div a -e a finite number is used for an infinite . a pithie, short, and methodicall opening of the ten commandements. by master william whately, preacher of the word of god at banburie in oxford-shire whately, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a pithie, short, and methodicall opening of the ten commandements. by master william whately, preacher of the word of god at banburie in oxford-shire whately, william, - . lee, richard, d. . [ ], p. printed by iohn haviland for thomas pauier and leonard greene [, cambridge], london : . editor's preface signed: richard lee. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce 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methodicall opening of the ten commandements . by master william whately , preacher of the word of god at banburie in oxford-shire . london , printed by iohn haviland for thomas pauier and leonard greene. . to the reader . here is for thee ( christian friend ) gods sacred and pure law , perspicuously and orderly vnfolded , the extent of those glorious beams more now then euer enlarged , though we haue many that haue done excellently . for in this short and pithie treatise , if thou pleasest seriously to be acquainted with it , as also make an holy vse of it , there will issue three blessed benefits of speciall and weighty importance . first , hereby thou maist more clearely know thy selfe , and discouer thy cold faintnesse , thy leane and idle seruices , and crooked disposition , and that snakie brood of sinne that lurketh in thy euer-vitious nature : for it is the lawes office to detect sin , as a looking glasse to bewray spots , and as the sunne to discouer euen little motes . whence is it men see not their misled liues , but because they are vndisciplin'd in the lords walkes ? can there be a worke of greater consequence then a large opening of these holy rules , which although the full splendor thereof is reserued for the glory aboue , yet open thine eyes to the blessed brightnesse which shines out of this treatise , to discouer thy darke ignorance , thy infidelitie and stubborne pride , how rich thou art in follie , how poore in grace , and how conscience hitherto hath beene sealed with a cursed brand : here wee may be sad spectators of our froward waywardnesse , our wandring and groueling thoughts , our barren memories , our raging discontented passions , and dull edg'd leaden affections , yea the disorder of the whole man , turning face to satan and backe to god. secondly , it lends powerfull aide in the seruices and worships of god. this will bring thee with a hunger-bitten soule and heauy heart to behold the lords shining face in the preaching of the word , and bends thy will to it with absolute yeelding . this is a notable touch-stone to try thy selfe to the heart root when thou art to receiue that sacramentall meat , and will furnish thee with much store and varietie for prayer . wouldst thou confesse against thy selfe ? behold here a large field : or wouldst begge graces of god ? see here a sampler : here is matter for meditation , for christian parlees ; this will enable thee to catechize and instruct thy familie , and enlightens thy vnderstanding in reading the scriptures , and for dayes of humiliation , times of pretious worth with gods people ; this worke thorowly lookt into , shall cause thee to fall out with thy selfe , and shall send thee with penitent eyes to bewaile thy wretched estate , and powre out thy soule into the bosome of christ , and will put such marrow and strength into thee , that humbly and hotly thou maist wrastle with god. lastly , this shall direct all thy paths , and wisely conduct thee through this thornie life ; it will cause thee thinke well , speake well , and liue well , and furnisheth thee with knowledge , faith in god , humble deiectednesse , spirituall wisdome , a well tuned conscience , a stooping will , heauenly thoughts , a right fraught memorie , and ranks in order thy loue , feare , ioy , confidence , and all the rest of those subordinate faculties of the soule , bending them to pursue what is good , and stand stifly armed against euery euill . and as for being vnspotted of the world , and to liue vnblameably , wronging neither thy selfe , nor any man , in soule , bodie , estate , name , or place , take this booke for thy counsellor . feast thine eyes then with a subiect necessarily vsefull , and so exactly compiled , that it cannot but winne esteeme with euery knowing man and gratious heart . for i must tell thee , diuers friends of exquisite iudgement , hearing that this worke was in my hand , did earnestly sollicite me to turne it to common good . amongst the rest , a learned worthy vnderstanding diuine , master r. bolton , hauing perused it , commended it vnto mee in these termes : me thinkes , in short and little roome , it opens & represents the marrow and mysteries of that adored depth , the banks and bottome whereof , no wit of man shall euer be able fully to fathom and comprehend , while the world lasts , with more cleare , exact , and compendious dexteritie , then i haue discouered in others , though they haue also done excellently . and he perswaded with the author , and since also with me , to let it passe abroad more publikely . let then the more then ordinarie parts of the workman , and of such as haue commended it , as also the great paines of our pen-man , who hath told me , he had a long haruest for this handfull of corne , together with the pretiousnes of the subiect , and the goodly meeds thou maist gaine by it , let these perswade thee to read it , and that vnpartially : in the meane time , my prayer and hearty desire is , that thou maist right plentifully prosper by it , and so i rest , from blaston . of septemb. thine in the lord iesus , richard lee . a pithie , short , and methodical opening of the ten commandements . the law of god consisting of ten distinct commandements , is a perfect platforme of our obedience , acquainting vs with our dutie to god , either . immediatly . . mediatly . . immediatly in regard of himselfe both . principall , in the first commandement . . lesse principall , both . for the sorts and kinds of seruice , which are two . . solemne worship in the second commandement . . common worship , in the third commandement . . for the dedicating of a set and solemne time , viz. one day in seuen to holy and religious exercises , in the fourth commandement . . our dutie to god mediatly , in regard of our neighbour . seuerally . . ioyntly . . seuerally , in regard of . speciall duties to some , in the fift commandement . . common duties to all for their . persons . . things . . persons in regard of their . safetie , in the sixt commandement . . chastitie , in the seuenth commanment . . things pertaining to their persons , either . goods , in the eight commandement . . good name , in the ninth commandement . . now follow those mediatly which are in regard of our neighbour , or iointly , for all these , so far as respecteth the dispositions and first motions of the soule , in the tenth commandement . the first commandement is , thou shalt haue no other gods but me , or before me . it inioyneth the principall worship of god ; that is , the making of him our god , by yeelding vnto him all such respect as appertaineth to him in regard of his being our creator , and the first fountaine of all being . this is a totall and generall subiection of the whole man in all the powers of it vnto him , called in scripture , a being holy as god is holy . of this commandement we consider , . the affirmatiue part , that is to say , the speciall duties it requireth of vs. . the negatiue part , that is , what euils it forbiddeth and condemneth in vs. the duties required herein are of two sorts . . duties of dependance , whereby we make him the chiefe and principall obiect of all the powers of our whole man , so farre as they are capable of him . . duties of conformitie , whereby we order all our powers towards other things in that manner and measure that he doth require , and so become subiect to that authority , power and command , that he hath ouer vs , as a creator : who because he made all things , must needs haue right to appoint how all things should bee ordered , vsed , and disposed . duties of dependance are of two sorts . . in the principall faculties , called reasonable , because they are all perfected , and doe performe their seuerall operations , by discourse . the reasonable faculties , which may be exercised vpon god , as their obiect , are two , viz. the vnderstanding and will. . vnderstanding , which is the power of acquainting our selues with the natures , beings , properties , and differences , by the acts of apprehending , discerning , applying , and in generall discoursing . in this facultie are required three cardinall and principall vertues . . perfect knowledge of god. . faith. . humilitie . . perfect knowledge of god , which is a conceiuing and apprehending of him to be such an one as he hath reuealed himselfe in his word and workes , and that , according to the meanes , age and capacity , of euery man , for measure and degree fully . . the second cardinall and principall virtue is faith , which is double . . faith to god. . faith in god. . faith to god , which is an assenting to the truth of all that he shall declare vnto vs , vpon his bare and sole autority , beleeuing because he speaketh , without any further reason , ground or proofe . . faith in god , which is an applying of his loue and fauour vnto euery mans selfe , according to the tenour of that couenant that he doth please to make with vs. the former is called beleeuing god , the latter beleeuing in god. . the third cardinall or principall virtue is humilitie , which is a right discerning of the infinite distance and difference that is betwixt him and vs , acknowledging his vnspeakable excellencies aboue vs , and our most vild basenes in cōparison of him . the second reasonable faculty is the will , which is the power that the soule hath , to moue it selfe to or from any thing by setling this conclusion in it selfe : i will haue or not haue , doe or not doe , such a thing , or that such a thing bee or not bee . the duty of which is , to be caried and moued towards god , with the strongest of all its inclinations and motions , willing his being and glory aboue all things , because that is in it selfe , and simply the best of all things , and his fauour and grace to vs aboue all other things , because it is to vs the best of all things . hitherto of the duties of dependance in the principall faculties will and vnderstanding . now follow those in the lesse principall faculties . . lesse principall faculties , such as may be perfected , and performe their seuerall operations without discourse , and therefore are all ( excepting one ) common to vs with the bruit creatures . these are of two sorts . . inward . . outward . . the lesse principall faculties inward are also two : . the senses . . the affections . the senses called inward are two . . imagination . . memorie . . imagination , or the thinking power , which receiuing the obiects from the senses doth order , moue and dispose them according to its owne liking : and the duty of this is , to be thinking of god continually , more plentifully , largely , constantly , then of all other things . for though he be not subiect to sense , yet from things subiect to sense wee are bound to forme in our selues thoughts of his excellencies ( according to our abilitie of conceiuing , ) viz. of his power , goodnesse , mercie , wisdome , &c. so as the minde of man should more abundantly busie it selfe in such conceits and thoughts of god , then of any other thing in the world , yea of all other things laid together . . the second sense called inward is memory , which is a power of making that thing present to the soule , which is absent from the senses . and the duty of mans soule , so much as concernes this facultie , is a perpetuall and continuall remembring of god ; that is , a representing of him to it selfe as present , though to the senses hee doe not appeare , and that , so as we remember nothing so firmely nor so often as him . . lesse principall faculties inward are called affections , which are powers of the soule , in the reasonable creature , subordinate to the will , whereby the soule worketh it selfe to the seeking and obtaining of good , and shunning and auoiding of euill . now of these affections there are . which may and must be set vpon god , and that with all their strength , and with the fulnesse of their working , and farre more then vpon any or all other things . . the first affection is loue , whereby the soule is moued and inclined to be one with any good thing ; and because god is the best thing , euen goodnesse it selfe , therefore should the soule bee most frequently and earnestly filled with such motions and inclinations towards him . . the second affection is feare , whereby the soule is moued from euill , with a kinde of shrinking and fainting , declining from it , when it is comming . now because god considered as angry and displeased , is to the creature the greatest euill ( of misery ) that can be conceiued of , therefore ought it decline his anger and displeasure , with the most frequent and earnest motions , aboue all other euill things , not daring so much as once to make any offer of incurring his displeasure , yea shunning and abhorring it , more then all other miseries of punishment , that may be possibly suffered . now this composition of loue and feare is called reuerence . . the third affection is ioy whereby the soule doth receiue comfort and content in a good thing , and is moued to embrace and enioy the same . and because god is the chiefe good , therefore ought the soule to be moued with more vehement and often motions of gladnesse for his excellent glory and happinesse , in himselfe , then for any other thing , and more for his loue , fauour and good will , then for any other thing besides his glory . . the fourth affection is confidence , whereby the soule is moued to rest and stay it selfe vpon any thing , for the obtaining the good it willeth . and because god is of infinite power , and all power is his , neither hath any creature any abilitie to doe any thing without him , therefore must the soule rest it selfe wholly and only vpon him , according to the truth of his promise , for the attaining of all good things both spirituall and temporall . . the lesse principall facultie outward , is alone the facultie of speaking , the conduit of the imagination , and the interpreter of the vnderstanding . for no outward facultie , except only this of speech , can be in any sort exercised vpon god , as its obiect , but this may : and its dutie is to be continually exercised as any occasion is offered , in speaking good of god. a man is bound to talke much more of god and his excellencies , to the setting forth of his glory , then of any other thing , yea then of all things besides : both because hee is most fully replenished with all excellencies ; and also because the affection of loue which cannot but rule the tongue , ought to be most ardent towards him . hitherto of duties of dependance . now follow the duties of conformitie , these also are to be found in all the powers of man. . in the chiefe faculties called reasonable , which are three . . the vnderstanding . . conscience . the will. . the vnderstanding , whereof the chiefe graces are three . . perfect knowledge . . perfect faith . . spirituall prudence . . perfect knowledge of the reuealed will of god , according to the measure of age , gifts , and meanes , that euery man enioyeth , so that the minde must apply it selfe more to the searching out of his reuealed will , then of any other things . and the matter of this knowledge is the truths reuealed of god , concerning our duty in precepts and prohibitions ; and the reward of doing our duty in promises , or of not doing it in threats , in vnderstanding of which , the minde must busie it selfe more then in all other knowledge , after the knowledge of god himselfe . . the second chiefe grace of the vnderstanding is perfect faith to and in the promises and threats of god , ( vnder which is also contained faith in his prouidence , the gouerning of all things , and that for the good of his , being one of the things that he hath vndertaken ) whereby we doe stedfastly and fully assent vnto them and apply them each vnto himselfe , according to their nature , and as there is cause and vse . . the third chiefe grace of the vnderstanding , is spirituall prudence , or wisdome , which is the grace whereby we are able to order our selues , and all our actions aright , for the attaining of the true ends of our being , according to the reuealed will of god. it is a readines & nimblenes of minde to make continuall vse of diuine truths reuealed to vs. a fruit of the feare of god , which is deriued from the knowledge of him . it hath two parts . first , consideration whereby the minde doth seriously ponder and consider of the truths knowne . secondly , heedfulnesse , warinesse , or obseruation , whereby it attendeth to all its owne actions , and all other necessary occasions , for its spirituall good . . the second chiefe facultie called reasonable , is conscience or a knowing with god , which is a power of the soule , whereby it is inabled to discerne of its own estate and actions , in regard of gods liking or disliking the same . a power to iudge whether god approue and fauour me or mine actions , yea or no : that is conscience , of which we must consider two things . . the acts it is to performe . . the rule which it must follow in performing these acts . . the acts it is to performe are twofold , . in regard of our actions . . in regard of our estate . . the acts it is to performe in regard of our actions are threefold . . good. . bad. . indifferent . . good acts are twofold . . before the doing to call vpon vs and admonish vs to doe them . . after the doing to beare witnesse to them , and approue them as well done . . bad acts twofold . . before the doing to curbe , restraine and bridle vs from the doing , inwardly telling vs that wee should not doe them . . after the doing , to checke vs , and reproue vs , and vrge vs to confesse , and humble our selues to god for the same . . indifferent acts , to leaue them to our wills as indifferent , and to grant vs liberty of doing or not doing them , as occasion shall serue . . the acts performs in regard of our estate , to speake peace vnto vs , to excuse vs , to pronounce vs fauoured & loued of god. . the second thing is the rule which it must follow in performing these acts , that is the reuealed will of god , both for the matter , and manner , and measure of working , and not the will of any creature whatsoeuer . . the third chiefe faculty called reasonable , is the will , the vertue of which is flexiblenesse to the will of god , and that in regard of . things by vs to bee done and auoided , that is obedience , which is a full purpose to doe all that god requireth , and leaue all that hee forbiddeth for his sake . . things receiued , or to be receiued from him , immediatly or mediatly , whether the things we receiue be . good , or . . euill . . good and comfortable , and this is thankfulnesse , a firme purpose to require and acknowledge his loue by growing so much more constant in louing and seruing him . . euill and miserable , and this is patience , being a full purpose with all quietnesse and without any reluctation of will , though the senses and appetite cannot but feele a repugnancie to sustaine any euill that he will inflict vpon vs. hitherto the graces of conformitie in the superiour faculties , vnderstanding , conscience , and will : now follow those that are in the . inferiour and lesse principall faculties , and they are either . inward , or . outward . . inward , which are three . . the senses called inward . . the affections . . the appetite . . the senses inward , which are two , . imagination . . memorie . . imagination , which is bound in regard of . the obiect of its working . . the measure of its working . . the obiect of its working twofold . . to stirre vp readily and nimbly all manner of good thoughts concerning good things , and to be stedfast and stable in pursuing the same . . to keepe out and reiect all manner of euill thoughts , that they arise not out of the soule , and to repell them immediatly being from without suggested . . the measure of the working of the imagination , to be more abundant and ready , and stable in thinking of things heauenly , spirituall , and diuine , then of things earthly , and temporall , and momentanie here below . . the second sense called inward is the memorie , the graces of which are in regard . of the obiect of its working . . of the measure of its working . . the obiect of its working consists in two things . . to retaine stedfastly , and readily to recall all good things ( as gods commandements , promises , threats , benefits , corrections , &c. ) for good at the instant of making vse of them . . to blot out and extinguish , at least to keepe backe and not to recall any euill thing that may infect the soule , or any good thing vnseasonably to the hindrance of its dutie . . the measure of the working of the memorie to serue the soule more readily in things spirituall , and for spirituall purposes , then for earthly and temporall . . the second lesse inward principall facultie are the affections , which are in all , or at least in chiefe ( not to stand vpon a more accurate diuision of them ) seuen paire . . paire . . loue , which is as before . . hatred , which is an affection of dislike , and auersenesse from any thing counted euill . . paire . . feare , which is as before . . courage , an affection of resisting imminent euill danger , not shrinking at it , but rising vp against it . . paire . . ioy , which is as before . . sorrow , whereby the soule feeles the hurt of any euill present . . paire . . hope , which is a passion of waiting , expecting and looking for a good thing to come . . despaire , which is a passion quite contrary . . paire . . anger , a passion of punishing any thing that doth bring euill or hinder good from vs. . kindnesse , a passion of vsing well him that procureth good or hindreth euill from vs. . paire . . shame , a kinde of irking dislike within and against our selues , because of some euill or vndecent thing committed by vs. . boldnesse , a kinde of contentfull and resolute liking of our selues within our selues , because of the absence of things vndecent , and presence of the contrarie . . paire . . reuerence , a dutifull respect to all other in whom we see good things . . contempt , a base and carelesse disposition towards one for the euill things we see in him . now the vertues of the affections are twofold . . for their obiect . . for their measure of working . . for their obiect that is twofold . . those vertues that tend to good , and are moued by good , be moued and wrought vpon only by things that are indeed good . . those vertues that are moued by or against euill , be wrought vpon alone by that which is euill indeed . . for their measure of working that they be exercised vpon is twofold . . vpon spirituall or good euill things more or lesse . . vpon temporall good things as they are more or lesse good , that is to say , helpfull to vs in the seruing of god and assurance of his fauour . and accordingly must the particular dutie of euery affection be described , which for breuities sake i surcease to doe . . the third lesse principall and inward facultie , is appetite , which is a power of being inclined to such things as content the bodily senses , and of being auerse and backward from things that displease them . this is bound to two duties . . dutie to be moued alone towards lawfull contents and delights , euen such as god doth allow and warrant vs to enioy . . to be moderately carried euen to those lawfull contents , as from the contratie , euen in such measure , as that the motions of our will to things of a better and higher nature be not interrupted or hindered thereby . so much of the inward faculties ; senses , affections , appetite . now follow the outward inferiour , and lesse principall faculties , which are also three . . speech , which must be speaking , . only and constantly of good things . . more readily and plentifully of spirituall then temporall goods . . the second outward inferiour and lesse principall facultie is the fiue senses , which we must exercise two waies . . alone vpon good obiects and lawfull , such as may not prouoke vs vnto sin , but rather to good deeds and desires . . more nimbly for spirituall then for naturall purposes . . the third outward inferiour and lesse principall facultie , is the locomotiue facultie , which must be vsed alone for good and lawfull actions , and must be with more life , constancie , and vnwearisomnesse exercised , in workes that tend to spirituall good then to the naturall . so much of the affirmatiue part : the negatiue followes , containing a description of the things condemned in this commandement . the sinnes against this precept are of two sorts . . of omission . . or commission . . sinnes of omission are by the want and absence of the forenamed graces , which are twofold . . totall , when one is vtterly destitute of them , not hauing them at all . . partiall , when one is defectiue in either of them , and that two waies . . for matter extensiuely . . for measure and degree intensiuelie . sinnes of commission , when a man makes the deuill and himselfe his owne god , as satan is called the god and prince of this world , and some men are said to make their bellie their god . this is done two waies . . by erecting fained and counterfeit deities , as the gentiles are said to worship deuils , when they made gods of iupiter , iuno , pallas , apollo , mars , venus , &c. and the iewes in offering their sonnes to molech , are charged to haue offered them vnto deuils . . by being vnholy , as satan is vnholie , possessed with corruptions contrarie to the forenamed graces , according to the will of satan , and for our owne carnall content . these vices are of two sorts . . in respect of dependancie , whereby our depending on god is denied , and a kinde of selfe-dependance challenged , in that we carrie our selues as if we were our owne , which in very deed we are not . . the second sort of vices are in respect of conformitie , whereby our subiection to gods authoritie and will is denied , and we carrie ourselues as if we were to be not at his , but at our owne disposing . sinnes against our dependance on god , are to be found in all the faculties of our whole man. . in the chiefe and principall faculties . . in the lesse principall and inferiour faculties . . in the chiefe and principall faculties , viz. . in the vnderstanding . . in the will. . in the vnderstanding , contrarie . to knowledge . . to faith . . to knowledge , there are faults . in defect . . in excesse . . in defect two waies . . by a carelesse neglect of the knowledge of god , when one sets not his minde on worke to know him . . in blindnesse , darknesse , and vncapablenesse of true knowledge , though he hath vsed all meanes , which hath two degrees . . naturall , common to all . . aduentitious , proper to those that by resisting the meanes , winke with their eies , refusing and scorning to know . . the second fault of knowledge in excesse , which is called curiositie , and seemes to be double , viz. . a busie prying into the secrets of gods natures and workes . . a turning of our search after him into meere disputes and idle speculations . . now followes the second thing , which the vnderstanding is contrarie to , viz. faith in two respects , . in defect . . in excesse . . in defect two waies . . the first is called atheisme . . mis-beleefe of god. . atheisme is the vice of denying god , which is twofold . . secret. . open. . secret and in the bud , when a man is out of the faintnesse of his consent to the truth ouer-ruled with this vice , though he forme not such a proposition in his minde . . open and expresse , when a man maintaineth that conceit ( that there is no such god as there is ) expressely in his minde . . the second defect in faith is , misbeleefe of god , whereby a man conceiueth falsely of gods nature or attributes , conceiuing him to be other , then he hath shewed himselfe , as anthropomorphotes , &c. . the second thing wherein vnderstanding is contrarie to faith is in excesse , by misapplying of gods mercie , or presumption , whereby a man beareth himselfe so ouer-bold of gods goodnesse , as that he robbeth him of the glorie of his iustice . . the third fault in the vndestanding against our dependance vpon god contrarie to humilitie , is pride , being a lifting vp our selues aboue and against god , ouer-valuing our selues and vnder-valuing him , of which there are three degrees . . close and secret , when like a king that keepes within , yet it rules and beares sway , a mans cariage witnessing that he sets more by himselfe then god , so all naturall men are proud . . the second degree is , when being fatted with wealth it dares shew it selfe , and a man thinkes himselfe some bodie , concealing yet that part of it which stands to abase god , this is high-mindednesse . . the third degree , when a man vtters all his euill fancies to himselfe , dreaming that he is god , as they that durst say , i sit as god , and what god can deliuer you out of my hands ? . sinnes against our dependance on god , which are found in the will , are twofold . . selfe-willednesse , whereby a man moueth his will only to himselfe , inclining to his owne naturall or carnall content , more then to gods glorie or fauour . . a nilling of god , a willing that there were no god at all , out of selfe-guiltinesse , as a theefe wisheth there were no iudge , a traitor that there were no king. . sinnes against our dependance on god , are to be found in the lesse principall and inferiour faculties , which are twofold . . inward . . outward . . inward twofold . . in the senses . . in the affections . . in the senses . . in the imagination . . in the memorie . . imagination . . by putting away the thought of god out of ones minde , saying to god , depart from vs. . by entertaining hard , euill , and blasphemous conceits against god , as they that said , where is the god of iudgement ? . in the memorie , a forgetfulnesse of god , whereby one sets himselfe not to conceiue of gods presence , saying the lord shall not see it . . sins against our dependance on god are found in the affections , viz. in all of them that are named before , viz. contrarie , . to the loue of god , and that in two respects . . by louing of other things , as pleasure and profit more then god , so couetousnesse is idolatrie . . by hatred of god charged vpon all men , rom. . . . contrary to the feare of god in two respects . . fearing men and other things more then him , the feare of man doth bring a snare , saith salomon . . by despising him , setting light by his anger , and being as it were couragious against it , which is securitie , when a man saith he shall see no euill though god seeme angrie . . contrary to the ioy in god in two respects . . by reioycing in other things more then in god. . greeuing that there is so great power and excellencie in god , and a very enuying of him and his felicitie . . contrarie to the trust in god in two respects . . by trusting in the arme of flesh , resting vpon outward things as riches , friends , &c. for any good thing . . by distrusting in god , wauering and shaking , out of doubt of obtaining that good from him that he hath promised . . sinnes against our dependance on god , are to be found in the lesse principall and outward facultie , viz. in the power of speaking and that in two regards . . by talking of other things more and oftner then of god. . by speaking and vttering hard , wicked , disgracefull , reproachfull , and blasphemous things against him . so much of sinnes against dependancie : these against conformitte follow . . in principall powers . . in lesse principall . . principall powers . . in the vnderstanding . . in the conscience . . in the will. . in the vnderstanding , contrarie . to knowledge . to faith . . to wisdome . . to knowledge of the will of god. . in defect . . in excesse . . in defect , which are two waies . . not to seeke and know the reuealed will of god though one hath meanes , which maketh ignorance wilfull and affected . . dulnesse and slownesse to conceiue of the truth . . naturall in all . . augmented by winding and striuing against the light . . the knowledge of the will of god in excesse by curiositie . . in searching into secret things not reuealed . in inquiring after needlesse and idle fables , and questions for disputations sake . . the vnderstanding contrarie to faith to and in gods word and will. . in defect . . in excesse . . in defect . . doubting and vnsetlednesse , when one is not rooted and grounded in the truth , but wauers . . flat infidelitie , when a man vtterly denies the truth , aggrauated by wilfulnesse . . in excesse , and that . by beleeuing lies , and false doctrines and errors , which if it belong and strong , is called preiudice . . wresting and misapplying the promises of god , without any heed to the threats and precepts . . the vnderstanding contrary to wisdome . . in defect . . in excesse . . in defect , folly , which is a peruerting of things to ones destruction , turning all things into matter of making a mans selfe lesse good , more euill , and that hath two maine branches . . vanitie . . headinesse . . vanitie , which hath also two euill heads . . cousening ones selfe with false and fained reasonings , iudging after the appearance and shew , as the gentiles vanished in their reasonings , and became starke fooles . . hauing meane things in high esteeme , and high things in meane account . . headinesse , which is a mixture of rashnesse in venturing vpon things vnaduisedly , and without due deliberation , and of stifnesse in obstinate persisting in them , what euer come of it . . in excesse , and there are two faults . . conceit of wisdome , when a man imagines himselfe wise enough to please god and be saued , though he be so foolish that he will take no direction . . naughtie wisdome , which is . worldly , when a man hath his minde so attentiue to all opportunities of getting the things of this life , that he is made carelesse of heauenly things , chiefly if any opposition come betwixt them . . fleshly , when a man is attentive to take all aduantages and opportunities of seruing his sinfull and corrupt lusts , and passions , being wise to doe euill . . deuillish wisdome , when a man hath his wits about him to defend and maintaine sinne , and to infect himselfe and others more and more , by a maruellous kinde of reaching inuention . . the sinnes against conformitie in the principall power of the conscience are twofold . . in regard of ones actions . . in regard of ones estate . . in regard of ones actions they are threefold . . in excesse . . defect . . in mixture both of excesse and defect . . in excesse , by a kinde of erroneous proceeding . . in indifferent things , by troubling a mans minde with vnnecessarie scruples , making him to shunne them as sinnes . this is the fault of many a sanctified but ouer-tender conscience , and the world scoffs at it vnder the name of a spiced and straight-laced conscience . . in needfull things , by condemning them as if they were sinnes , and troubling a man for doing that he ought to haue done ; as for persecuting a malefactor , or giuing in a iust verdict or testimonie , as if it were cruelty and a shedding of his bloud . . in sinfull things , and that two wayes . . by sinfull excuses to maintaine them , as if they were not sinnes . . by ouer-vehement checking for them , driuing a man from god by despaire , not to him by humiliation , as appeares in iudas , if we compare his conscience and peters together . . in regard of our actions there is defect , by deadnesse and secrednesse of conscience , when it is as it were gagged and tongue-tied , and neuer doth trouble a man for any ill deed . . in regard of our actions there is a mixture of both excesse and defect , by guiltinesse , when it troubles a man for a small matter , and giues him rest for a greater euil , as the pharisees could swallow a camell , and straine at a gnat , durst not come into the iudgement hall before the passeouer , yet durst hire false witnesses , and become themselues false witnesses against the bloud of christ iesus . . sinnes against conformitie in the conscience in regard of ones estate are discerned by two things . . guiltinesse , when it accuseth bitterly , and tells him god hates and will damne him , which it will doe when it begins to looke vpon sinne , vnlesse faith in christ come betwixt . . when it giues a man false comforts , and makes him beleeue that all is well , crying peace , peace , and lulling him asleepe , with a false conceit , that god fauours him , and that he shall be safe for all his sinnes . . sins against conformitie in the third principall power called the will , contrary to gods will in two regards . . in regard of things to be done by ones selfe . . in regard of things to be receiued from god. . in regard of things to be done by our selues . . by rebellion , a flat badnesse , when a man knowing such a thing to be commanded , shifteth it off , and saith he cannot , but indeed out of some carnall respect will not doe it , or knowing any thing to be forbidden , excuseth himselfe , saith he must needs doe it , and so concludes that he will doe it . this is the sinne of the vnregenerate alone . . by hypocrisie , which is a counterfait goodnesse , when a man is willing to seeme good by doing some good things , and leauing some euill , for his owne sake , or for sinister and selfe-regards . . the will is contrary to gods will , in regard of things to be receiued from god , and that either in . aduersitie , or . prosperitie . . in aduersitie , by impatience , when a mans will ariseth against either god , or the instrument , with a kinde of violence , and he will not beare this , and why should he beare it ? . in prosperitie , by vnthankfulnesse , when a man giues himselfe ouer to deuoure gods benefits , and makes himselfe thereby more strong in his wickednesse . now follow the faults of the lesse principall faculties , and they are two . . inward . . outward . . the lesse principall faculties inward are three . . the senses . . the affections . . the appetite . . the inward senses are twofold . . the imagination . . the memorie . . in the imagination . . in regard of the obiect of its working . . in regard of the measure of its working . . in regard of the obiect of its working in two respects . . in respect of good things . . in respect of euill & sinfull things . . in respect of good things . . it is dull and dead , and doth not stirre them vp on iust occasions . . fickle and distracted , and pursueth them not , being stirred vp . . in respect of euill things . . it is very nimble and ready to stir them vp on small occasions . . it is stedfast and earnest in pursuing them , and will not giue ouer . . in regard of the measure of its working , when it is most ready and earnest and abundant in suing and following thoughts of things earthly more then heauenly . . in the second inward sense , viz. the memorie , and that also in two regards . . for the obiect of it . . for the measure of working . . for the obiect of it . . in regard of euill and polluted things . . in regard of good and profitable things . . for euill and polluted things , when it . retaines them stedfastly , and long , and will not suffer them to die . . when it recals them readily and mischieuously , when they doe most hurt , and most hinder good things . . in regard of good and profitable things , when . it vtterly puts them out of minde , for want of attending , so that they be as if they had neuer beene seene or heard . . it casts them carelesly away , and as a thing negligently laid vp , which one cannot finde when he should vse it , euen concealing them when hee should doe good . . the measure of working , when it serues a mans turne more readily for things temporall and earthly then for things spirituall . . the lesse principall inward faculties are the affections , euen as those seuen paire formerly mentioned , which are also faultie in a twofold regard . . in regard of the obiect of their working . . in regard of the measure of their working . . in regard of the obiect of their working in two respects . . when those that are made to be set on good obiects , they set vpon euill , or vpon that , that is but fainedly good : as if a man loue , delight in , hope for , be couragious for , or be kinde for , or be bold in , or reuerence one for , an euill thing , or that , that is but in appearance good . . when those that are made to be set against euill things , if they be exercised vpon imaginarie euils , or vpon good things : as if a man hate , grieue for , be in despaire of , feare , or be couragious against , or be angry withall , or despise one for that that is good , or but in seeming euill , as to despise one for pietie or pouertie , to be angry with one for admonition or plaine-dealing , &c. . the measure of working of the affections , when they be exercised more plentifully vpon things naturally good or euill , then vpon things spiritually so . only let it be noted , that in hope three things are to be considered . . the thing hoped for . . the grounds of hoping . . the persons and things from whom , or by whose meanes the thing is hoped for . and hope is to be only for good things , to ground it selfe wholly vpon gods word , and to looke vp alone vnto god , as the foundation of it ; and in this respect it is called confidence . and the faults of hope are foure . . when it looketh for euill things ; as i hope to see thee hang'd , saith some man in his anger . . when it is built vpon insufficient grounds ; as i hope to liue merrily , because i haue so good friends . . when it doth not worke according to gods word , but quite contrary ; as i hope to haue heauen , though i liue wickedly . . when it is more earnest for things temporall then heauenly , as for goods more then grace . . sinnes of the lesse principall inward facultie are in the appetite , which offends two wayes . . in the obiect , when it longeth for vnlawfull contents of the senses , as for another mans wife . . when it longs so eagerly after lawfull contents of the bodie , as to diuert the minde from seeking after things more worthy : as a man is so carried to sports , that he neglects prayers , &c. both these sins are called sensualitie or voluptuousnesse , and it is a making of ones belly his god. . faults of the lesse principall faculties outward , viz. . of speech . . of senses . . of the locomotiue facultie . . of speech , in a twofold regard . . of the obiect . . of the measure . . of the obiect , when for . good. . euill . . for good , . when it is vnready to it . . when its wearie of it . . for euill , when . it s nimble to it . . constant in talking of it . . the measure of the speech , when we be more plentifull in speaking of things earthly and carnall , then of things heauenly and spirituall . . faults of the lesse principall faculties outward are of the senses , as principally . of the eye . . of the eare . . of the eye are three . . in looking after vanitie . . turning aside from beholding that that might helpe to good . . looking more earnestly when the bodie requires then when the soule . . the faults of the eare are also . . when it listneth after euill speeches . . when it turnes away it selfe from god. . it s more attentiue to heare things naturally good then spiritually . . the faults of the lesse principall outward facultie , called locomotiue , are in two regards . . of the obiect of it . . of the measure . . for the obiect of it , when a man is . liuely , in vsing it for euill purposes . . weary , in vsing it for good things . . for the measure of it , when it is lesse liuely , and more weary in things spirituall then in things naturall , to goe to a market then a sermon . hitherto the first commandement . the second followes . thou shalt not make to thy selfe any grauen image , &c. the summe of it is to order vs in the solemne worship of god , or exercises of diuine seruice , called vsually , religious exercise . that any thing may be called an act of diuine seruice , three things are required . . that it be done with immediate reference to god , in that himselfe or some thing in his stead is the obiect of it . . that it doe tend to the doers intention directly and of it selfe to the getting or increasing of some or all the chiefe graces required in the first commandement , by winning and obtaining them , or some of them from god , when they hope to please and content him by such an act . . that there be a separating of ones selfe from all other businesses , to be imployed in such acts wholly and altogether . and euery exercise of religion or of diuine seruice , hath diuers particular actions that be as parts of the whole , and in the orderly vniting of which , the whole it selfe is accomplished , and whatsoeuer is done in such exercise of religion for the end and purpose of pleasing god , and getting grace with respect of conscience to him , as esteeming that he must and will haue it so , or else thy seruice shall not be so well-pleasing and acceptable vnto him . this is a part of worship or of diuine seruice : for example , to offer a young bullocke was an exercise of religion , because the priest did intend to offer it vnto god with an intention of shewing faith and obedience , and that directly . the doing of it in such a place , with such garments , with such rites , were parts of this worship , or religious exercise , because in all these the intention of the doer was carried to god , accounting the seruice not to be acceptable to him without them , and hoping and purposing by the due obseruation of all these things to please god , to exercise faith and obedience , and other graces , as much as by the very offering it selfe . so the summe of this second commandement is to order vs in diuine seruice , and the parts thereof . this commandement hath two parts . . the affirmatiue . . the negatiue . . the affirmatiue , shewing what god requireth at our hands . . the negatiue , shewing what the lord forbiddeth . . the things commanded are of two sorts . . for the performance of diuine seruice . . for preseruation of it . . for the performance of diuine seruice , that it be done according to gods commandement , which is the true rule thereof , and that for two respects . . for the matter of it . . the manner of it . . the matter of it , in regard . of the obiect or thing worshipped . . the parts or kindes of worship . . the obiect or thing worshipped must be . the liuing god alone . . god conceiued of in the pure apprehension of the minde , not represented to the eye or senses by any figure or representation . . the parts or kinds of worship , that they be by him appointed . and the seruices by him appointed are of two sorts . . ordinarie . . extraordinarie . . ordinarie , such as are to be done constantly and in a setled course , which are threefold . . publique . . priuate . . indifferent . . publique , and these are two . . preaching of the word , which is the exposition & application of the scriptures , or any points of doctrine therein contained , by a minister , vnto the people that must attend thereto . . the administration of the sacraments , or seales of the couenant of grace , either . baptisme . . the lords supper . . baptisme , which is the seale of our ingraffing into christ by the spirit in the washing with water . . the lords supper , which is the seale of our nourishing in and by christ , through the giuing and receiuing of bread and wine , consecrate and broken for that end . . the ordinarie seruices by him appointed in priuate are two . . conference . . meditation . . conference of any part of scripture , or point of doctrine therein deliuered , betwixt two or moe , for their fuller edification therein . . meditation , which is a serious considering and applying to each ones selfe some point of doctrine or place of scripture for a mans owne edification . . the seruices by him appointed , which are indifferent , are such as must be done both publiquely and priuately of a congregation together , or of a few , or of one alone , and these are foure . . prayer , which is a calling vpon god in the name of christ , with petitions and thanksgiuings , ioyned with confession of sinne and deprecation of punishment . . reading the scriptures , or other good bookes increating of diuine matters . . catechising , which is a plaine and easie instructing of the simple in the grounds of christian doctrine by briefe and familiar questions and answers , either by the minister in publique , or the gouernours in priuate , or some able bodie in their place . . singing of psalmes , that is , vttering of holy matter in musicall numbers and tune , either with voice alone , or instruments and voice . . extraordinarie seruices by him appointed are such as are to be done now and then vpon speciall occasion , which are . . fasting , which is the bestowing of an artificiall day or more in exercise of humiliation and reconciliation to renew and increase repentance and faith , for the remouing or sanctifying of some punishment , or obtaining of some benefit at gods hand . . feasting , which is the bestowing of a like time in exercise of reioycing for the testifying and increasing of thankfulnesse for some speciall benefit . . vowes , which is a binding of ones selfe to god by a solemne promise , or rather oath , to doe or not to doe some thing lawfull , possible , and vsefull for our increase in godlinesse . hitherto for the matter of diuine seruice : now for . the manner of the performance of diuine seruice , which is threefold . . a due preparation before . . a right cariage in them . . a right making vse thereof after . . a due preparation before , for the heart being vnfit for them , as the vntuned instrument to play vpon , must be set in tune : and this preparation is twofold . . common . . speciall . . common to all religious exercises , which is fourefold . . knowledge of the nature and vse of that seruice out of gods word . . repenting or renewing our repentance for our sinnes , which is washing the hands in innocencie . . some short prayer or lifting vp the heart to god for his assistance and blessing vpon the same . . preconsideration of god that is worshipped , of our selues that worship , and of the fruit and benefit of the worship , that is to be performed vnto him by vs. . the due preparation before , speciall to some , is fourefold , viz. . the word , an hearing eare , that is , labouring to renew in our selues a firme purpose of knowing and doing the whole will of god that shall be reuealed vnto vs. . prayer , calling to minde our owne wants , sinnes , and benefits , and gods promises , and power to performe his promises . . the sacraments . . examining and iudging of our selues . . premeditation of christs sufferings . . stirring vp an hungring and thirsting after christ and his benefits . . a vow , a speciall deliberation concerning the lawfulnesse and fitnesse of the thing vowed , that it may not intangle vs , and doe vs more harme then good . . the second manner of performing diuine seruice , is in a right cariage in them , that they be done in these foure respects . . truly and sincerely vpon the right mouing causes , gods commandement and will , and our owne dutie and need , and for the right ends , viz. the pleasing of god , and procuring of grace , and increase of vertue in our soules . . reuerently , with a speciall apprehension of gods presence and greatnesse , and the louing and awfull stooping thereto . . in our inward man of the heart . . in our outward demeanour of the bodie . . faithfully , with a beleeuing of gods truth therein , and the promising to our selues the blessing he hath promised . . deuoutly , that is , with a diligent attention of the minde to the words and matter and whole worke in hand , and a kindly worke of the seuerall affections , according to the nature of the exercise and its seuerall parts . . the third manner of performance of diuine seruice , is a right making vse thereof after , which is done two wayes . . common to all . . speciall to some . . common to all , that we see and obserue how we grow thereby in all the graces of the inuer man , commanded in the first law. . speciall to some , viz. to foure . . to the word , that we doe call our selues to an account after , what we remember , meditating vpon it , and applying to our selues , and if we haue occasion , conferring it with others . . to prayer , that we wait vpon god , obseruing whether he grant our requests , and heare vs yea or no , and quietly tarrying his leisure , and fitting our selues for hearing . . to the sacraments , that we haue constant recourse to them in all temptations to confirme our selues in obedience and faith . . to vowes , that wee be carefully mindfull of them to fulfill them . hitherto of that that is commanded for the performance of gods seruice . now for the preseruation of the same . . the second sort of the things commanded , is preseruation of diuine seruice in its puritie and honour , for which end are required two things . . church maintenance . . church discipline . . church maintenance , where note . who must yeeld it . all those that are taught in the word , and are to serue god. . what they must yeeld , viz. tithes of their ordinarie increase ordinarily , and offerings of their extraordinary blessings and increase vpon speciall occasions . . the second thing required , is church discipline , which respects . the ministerie . . the whole congregation . . the ministerie , and is an assigning of fit men to fit offices by those that are intrusted with this worke , so that here we must know three things . . what officers are required in the church . . what men must be assigned to these offices . . by whom and in what manner . . what officers are required in the church , mentioned in scripture , seeme to me fiue , i meane in the new testament , which are these . . apostles . . euangelists . . prophets . . pastors . . deacons . . apostles . . euangelists , viz. the . and the called by christ to be teachers first of iewrie , after of all the world , and to constitute and rule the churches called . now these in regard of the latitude of their iurisdiction , and some extraordinarie gifts , were extraordinarie ; but in regard of the parts of their function , viz. preaching , administring the sacraments , gouerning the churches , they were not extraordinarie , for these things are still to be done , and therefore to them in these parts of office , doe bishops ( as the word is now commonly vsed ) lawfully by a warrantable and needfull constitution of the church succeed , being men appointed to doe the same things ordinarily in some precinct or diocesse , that they were to doe extraordinarily in all the world . . prophets , which were . extraordinarily endued by diuine inspiration with power of foreseeing things to come , or interpreting harder places of scripture , who had no power of gouernment aboue other ministers . . ordinarie men , by studie enabled with gifts to preach the word of god , and accordingly allowed thereto , without any assignement to any speciall charge , and such are our students in diuinitie , preachers , vniuersitie diuines , lecturers , &c. . pastors , called also bishops , presbyters , teachers , and elders , for all these names are of one officer , being men assigned according to the orders of the seuerall churches , to attend the worship of god , and saluation of men , in some one setled congregation . . deacons , called also i suppose , helpers , being men assigned to the helping and seruing of the pastors , in such parts of the ministerie as they could discharge , but without power of gouerning , and therefore called in a speciall manner , seruants , because they were common seruants of the pastors and people in what publique seruices of the church they should be appointed , as reading , baptizing , if they were able , preaching , gathering & distributing almes , and the like . . the second thing we must know , is what men must be assigned to these offices , viz. . to the higher offices of pastors or bishops , men vnspotted of criminous faults in their liues , and of learning and knowledge in the scripture , to teach , exhort , and confute the gaine-sayers in some such measure as is not required of all common christians . . to the inferiour office of deacons , men of vnspotted life and sound in faith . . the third thing we must know , is by whom and in what manner , that is , with what solemnities , and in what degrees they must be assigned . and here i suppose the scripture hath precisely determined nothing , but left it to the discretion of the seuerall churches to take fit wayes for their owne best commoditie : for there is no precept expressed in scripture , saying , let such men in such orders assigne ministers or consecrate them , nor any equiualent that can be deduced out of scripture . and as for examples , that goe single without precept , they shew what may be done , and are a good allowance , they cannot proue what must be done , neither are any obligation to the conscience , for only by the law comes the knowledge of sinnes , and where there is no law there is no sinne . now in these particulars there is neither any law , nor any vniforme example : wherefore in these cases , there is neither necessitie nor sinne , but a libertie of taking different courses in diuers places , as shall seeme best to the churches and christian gouernours ; for god knew in his wisdome , that it was not fit to tie all kindes of ciuill estates and gouernments to one order in this behalfe , and therefore hath he laid no such tie vpon man. and it s a rashnesse in men to tie themselues or others , where god hath not tied . this is one part of church discipline , respecting the ministerie , viz. the assigning of fit men to fit offices . a second is the deposing of the vnfit ( viz. those that runne into scandalous conuersation , & teach false and dangerous doctrine ) from these places , to be done by the same that assigned them . hitherto that part of church discipline , that concernes the ministerie . now followes that which respects . the whole congregation , and is twofold . . priuate . . publique . . priuate , concerning euery member of the congregation in a twofold regard . . in regard of a mans selfe , if he haue sinned to the scandall of the church , to confesse his fault , and giue satisfaction to the congregation , submitting himselfe to censure . . in regard of each other mutually , and that three wayes . . to admonish those that scandalously offend , both alone and with another , or two . . to complaine to the congregation publiquely of them , that will not by such priuate admonitions repent . . to shun the familiaritie and societie of such as refuse to shew repentance and amendment after these meanes vsed . . the church discipline is publique pertaining to the gouernours and rulers of the church , which is threefold . . to admonish . . to excommunicate . . to receiue the repentant againe into the communion of the church . . to admonish the offenders that are publiquely scandalous , and offensiue . . to excommunicate : now of excommunication it is necessarie to shew , . what it is . . for what offences it must be executed . . in what manner it must be pronounced and executed . . by whom it must be done . . what it is , it is the sentencing and censuring of an offender ( as one that in the iudgement of charitie , can be accounted no better then in the state of damnation ) to be excluded the externall communion of the saints . . for what offences it must be executed , viz. for sinnes that are , . scandalous and publiquely offensiue . . grosse , plaine and palpable . . stood in impenitently against admonition . . in what manner excommunication must be pronounced and execured . . solemnly and publiquely in a very serious fashion . . leisurely and with great deliberation , after much waiting for the repentance of the offender . . by whom this excommunication is to be done . i answer by the gouernours of the church , or such as they shall commit their power vnto . for the power of the keyes is the churches , and questionlesse they who haue authoritie to preach and administer the communion are fittest to exclude the vnworthy from the communion . . the third part of church discipline publique pertaining to gouernours is to receiue the repentant againe into the communion of the church , and to confirme their loue vnto them by publique approbation . so much of the affirmatiue part of this commandement : the negatiue followes . now this commandement is broken , . by omission . . by commission . . by omission of any of the things commanded , either in whole or in part , either for matter or manner . . by commission of things quite contrary , and that two waies . . directly . . indirectly . . directly . . for the performance of worship . . for the preseruation of it . . for the performance of worship . . by false worship . . by abuse of the true worship . . by false worship inuented by man , . in regard of the thing worshipped . . in regard of the worship it selfe . . in regard of the thing worshipped , when worship ( that is , any religious seruice appointed by god to be done to himselfe , or any like act in the imitation thereof ) is yeelded , . to any creature . . to the creator vnder any sensible picture . . to any creature that is not god , whether . to the deuill , as witches and magicians doe . . to angels or saints true or false . . to the sunne , moone , or starres , or the like . . to images and pictures of any thing whatsoeuer . . to the creator , vnder any sensible picture or representation made by mans hand . . inuented worship it selfe , when it s not appointed by god , but inuented by man , which is called will-worship , as the former ( where there is a mistaking in the obiect ) is called idolatrie . . abuse of the performance of true worship , and that . for the matter of it . . for the manner . . for the matter of it , and that two waies . . by detracting of those parts , which god hath appointed . . by adding of new parts of mens heads without gods appointment . now a part of worship is added , when some act is by mans appointment performed , together with those that god hath appointed , out of a religious conscience for the pleasing of him , and getting of grace from him : otherwise acts of solemnitie , in the manner of celebrating any seruice , not done with respect of religious conscience to god , nor with intention of pleasing him , and getting grace from him , but alone for solemnitie and orders sake , are not to be esteemed addition to the worship . . the abuse in the manner of the performance , when gods worship is done , is fourefold . . impenitently , men liuing in their sinnes . . rudely and vnreuerently , with a contemptuous behauiour of bodie and minde . . hollowly , for meere outward respects , or one cannot tell why , alone for custome . . formally , with respect alone to the outward acts themselues , not regarding the vse , fruit and power thereof to the soule . hitherto for the performance of it . . directly , forthe preseruation of worship , when it is not preserued and honoured , but discredited and destroyed , and that two waies . . by sacriledge , in peruerting the holy goods , tithes , and offerings , to common and prophane purposes . . by abuse of discipline in a twofold regard . . of the ministerie . . of the congregation . . in regard of the ministerie foure waies . . when a false ministerie is established , that is , a function of doing such things , as god hath not appointed to be done . . when wicked ministers and insufficient , are admitted and tolerated . . when good and painfull ministers are excluded for contentions sake . . when men not at all assigned to any ministerie , are suffered to performe , and doe performe the ministeriall actions . . the abuse of discipline , in regard of the congregation , and that is two waies . . in regard of priuate men . . in regard of the gouernours . . in regard of priuate men , when they contemne and despise the church censures , and are obstinate against either priuate or publique admonition or excommunication . . when they doe freely and familiarly conuerse with obstinate offenders , chiefly the excommunicated . . abuse of discipline , in regard of gouernours , is twofold . . the abuse of excommunication . . the abuse in excesse of rigour to the penitent . . the abuse of excommunication is , when it is pronounced and exacted foure waies . . for no iust cause , as for trifles and small matters , much more for well doing . . against those that are humble , and readie to shew their repentance . . by those that haue no power , or authoritie to intermeddle therein . as those that are not ministers of gods word . carelesly and rashly , hand ouer-head and in priuate chambers , as it were in hugger mugger . . the abuse of excommunication , in excesse of rigour to the penitent , by reiecting them from publique entertainment in the communion of the church , though they doe relent and humble themselues , and professe repentance . or on the other side , by receiuing them in for rewards sake , that shew none or but a very ouert and slithy kinde of repentance . hitherto the direct breaches of this commandement : it is also broken , . by commission of sinnes , quite contrarie : indirectly two waies . . by occasions of false worship . . by appearances of false worship . . by occasions of false worship two waies , first either . to others . . to our selues . . to others . . by making or retaining instruments of idolatrie , as idols and the like . . by commending , maintaining , or perswading any false worship , much more inforcing vnto it by commandements , threats or punishments . . to our selues , by familiar societie , leagues , and vnnecessarie couenants with idolaters , and an vncautelous venturing vpon their bookes , or going to their seruice . . the second way , by appearances of false worship two waies . . by all kinde of allowance by word , or writing , or silence when there is iust cause of speaking , through feare or lucre , or the like , though one in heart meane otherwise . . by ioyning with them , in the externall acts of false worship , pretending or intending to keepe his heart to himselfe , and not to meane as they meane . hitherto the second commandement : the third followes . thou shalt not take the name of the lord thy god in vaine . this commandement enioynes that , which for distinctions sake , may be called the common worship of god , that is , the right carriage of our selues , for his honour in all our common affaires , so far forth as we haue any thing to doe with him therin . for god being euery where present & in all actions , we hauing perpetual occasion of a kinde of conuersing with him , and those things that are his , it is meet that in all these , as well as in exercises of religion , we should shew our due respect of him . the name of god signifies two things . . himselfe , by any meanes manifested vnto vs. . all those things , by which ( as it were signes ) he pleaseth to make himselfe knowne vnto vs. all which are referable vnto two heads . . common to all , as the great workes . of creation . . prouidence , vpholding and ruling all things . . peculiar to his church two waies . . his scriptures . . his workes of grace , and speciall goodnesse . . in his scriptures , comprehending vnder them three things . . his doctrine of life and saluation , called vsually , the religion of the church . . his titles whereby he is called . . his attributes , whereby he worketh . . in his workes of grace and speciall goodnesse , as predestination , redemption , iustification , sanctification , &c. to take the name of god , is to haue any occasion of vsing , or mentioning any of the fore-named things , in our common actions of life . in the solemne worship of god , we are taken vp of gods name , sequestring our selues from all other things , and giuing our selues wholly thereto , but in the common acts of life we take them vp , vpon diuers occasions , vsing them in and with our other affaires . the parts of this commandement are two . . affirmatiue . negatiue . . affirmatiue , shewing what things are required in this commandement . . negatiue , shewing what things are forbidden . the duties required , are of two sorts . . a due and orderly vsing of holy actions . . the right behauing of our selues to godward , in our common affaires and businesses . . a due and orderly vsing of such holy actions , as come to be performed in and with our common businesses , by which god is called after a speciall manner , to inter-meddle with the same . for an holy action is that , whereby god is the immediate and next obiect , and by his appointment tendeth directly to the exercising of holinesse , in part or in whole . now there are two such holy actions , which are of frequent vse , in and with our common affaires , viz. . an oath . . a sacred or diuine lot . . an oath , of which we must know , . the nature . . the vse . . the nature , by considering three things . . the person to be sworne by . . the parts of this oath . . the purpose or vse thereof , to which these actions are to be applied . . the person to be sworne by , or the obiect of the oath , which must be god alone , thou shalt sweare the lord liueth . . the parts of this oath , or the seuerall actions included and implied in it , which are foure . . an assertion , by way of affirming or denying , either barely or with obligation to or from something . . an acknowledgement of gods omniscience , omnipotence and iustice , and other like attributes . . an inuocation of him , to beare witnesse to the truth , of what we say . . an imprecation against our selues , if we doe speake falsly , that is , a referring ouer of our selues , and offering our selues into his hand to be punished by his power and iustice . . the third thing to be considered , is the purpose or vse , to which these actions are to be applied , that is the ending of a controuersie , that cannot otherwise be ended conueniently . so that an oath is a religious seruice of god , whereby we referre our selues vnto god , as a competent and fit witnesse , and iudge of the truth and falshood of our speeches , about a matter controuerted , for the ending thereof . . we must know the vse of an oath , in regard of two things . . of iust occasions of vsing it , viz. in a matter of some weight or moment , either in it selfe , or in the consequents or effects of it , . for the satisfying of another , that requires and will accept it . . binding of ones selfe either to another , or only to himselfe , as iacob caused ioseph to sweare , and ionathan and dauid sware to each other , and solomon sware that adonia should die . . we must know the iust manner , in regard of vsing it vpon such an occasion , which is either in . iudgement . . truth . . righteousnesse . . in iudgement , that is , in a serious consideration of the cause of our swearing , and greatnesse of the name of god , by which we sweare , . in truth , that is , a perfect agreement betwixt the meaning of the words of him that sweareth , and betwixt both these and the things themselues of which the speech is , and that agreeably also to the intentions of him to whom the oath is tendered , so farre as he shall manifest his intentions to him that sweareth . . in righteousnesse , that is , with reuerence to god , care of doing good , not hurt vnto our neighbours , by our swearing , and aiming at the right end , euen the determining of a doubt quietly , by interposing gods name , to shew our high opinion of him . for now god and man hath his due , and that is righteousnesse in euery act , that euery one whom it concerneth , may haue that which is due to him therein . . a sacred or diuine lot , which being of the same nature with an oath ( as concurring with it in the efficient cause gods appointment , who saith , the lot shall cause contention to cease , and in the matter an acknowledgement of certaine holy attributes of god , and our subiection thereto , and in the end , to settle quietnesse amongst men , by making god their vmpire ) must needs be accounted no otherwise of , then an holy thing : and of this consider we also two things . . the nature of it . . the vse of it . . the nature , for the constituting of which , there are three things required . . a matter in doubt and controuersie , not yet agreed vpon . . a casuall act , that is , an act , the falling out of which , depends meerely vpon the disposition of gods prouidence ( which is foolishly called , lucke or chance ) and not at all vpon the wit , will , skill , or actiuitie of man , as solomon faith , the whole iudgement or disposition of the lot , is of god. . the referring of that matter in doubt , to be decided by the euent of that casuall act , either by agreement of parties , or appointment of superiours , wherein are necessarily implied and contained three things . . an acknowledgement of gods soueraigntie and wisdome , to dispose of all things . . an inuocating of god to vse his power , and wisdome , for the ending of the present controuersie . . a tying of our selues to submit our selues to his determination , so that a lot , is the referring of a matter in doubt vnto god to determine , by the speciall disposition of his prouidence , ordering the euent of a casuall act , and we may conceiue it to be nothing else , but an actuall compendium of a prayer . . the vse of it , to which end we must know two things . . vpon what occasions to vse it . . in what manner to vse it . . vpon what occasions to vse it . now there is no vse of it , but deciding of a matter in controuersie ; all controuersies or doubts are of some of these three things , either . of things past . . of things present . . of things to come . . of things past , which a lot serues not for , viz. to finde out who hath done this or that . . of things present , which cannot neither be determined by lot. . of things to come , which are of two sorts . . contingent , doubtfull and vncertaine euents and accidents , as hamon vsed a lot to finde , whether his deuice against the iewes should prosper , for which a lot now serueth not at all . . the dispositions , or distributions of rewards , punishments , labours , offices , &c. and for these a lot serues , witnesse salomon , that saith , it makes diuision among the mightie . only controuersies about such matters are either . made and counterfeit , by the vanitie of man , when in nature no such thing doth need to be , god hauing alreadie put the matter out of controuersie , as the case is in all lotteries , and sure god will not allow vs to make a knot for him to vntie . . reall and existent in nature , and these are either . triuiall , or . weightie and of moment . . triuiall and sportfull , which god will not haue put to him to end , for it were an abasement vnto him . . weightie and of moment , either in themselues or the effects , and consequences of them , and these , god that loues concord amongst men , is willing to decide . . is required , in what manner to vse it , when such occasion is offered , viz. . with due obseruation of gods prouidence in it . . with a willing submission vnto his prouidence in the disposition thereof . so much for the due vse of holy things , that come often-times to be ioyned with our common affaires . . now followes the right behauing of our selues to god-ward in our common affaires and businesses themselues , so farre as they doe any way touch god : that is twofold . . inward . . outward . . inward twofold . . in regard of gods actions . . in regard of our owne actions . . in regard of gods actions , that he doth before , whether generall or speciall , common or particular , of iustice or mercie , to our selues or others . . the seeing of him in them , that is , obseruing and taking notice , that they be his workes . . the making a right vse of them , to build vp our soules in knowledge of him , and in all holy affections of loue , feare , &c. towards him . and here are especially required two things : for . benefits which our selues receiue , a making them meanes of stirring vs vp to thankfull obedience . . corrections laid vpon our selues , a making vse of them to increase our patience and repentance . . in regard of our actions of any kinde which we doe , viz. a liuing to god and not to our selues , and referring them to him by an actuall intention of pleasing and glorifying him , for whatsoeuer we deliuer : eating and drinking by paul is ordained to be done to the glory of god. . the right behauiour of our selues towards god outward in regard of . things . . of our speeches . . of our deeds and actions . . of our speeches and words . wayes . . by good salutations sincerely and respectiuely vttered , as betwixt boaz and his reapers . . by a reuerent mention of gods titles and attributes vpon any occasion , that it may appeare we feare the glorious name of god. . by conferring together of his works and of his word , as we goe about our other businesses , to stir vp our selues and others the more to serue and praise him . . by making confession of his truth , and standing to defend it against cauils according to ones abilitie . . the right behauiour of our selues towards god outward is in our deeds and actions , and that two wayes . . generally . . more particularly . . generally by two wayes . . by walking as becommeth the gospell of christ , vrging our selues to a very precise and wise cariage of our selues , that the name of god by our meanes may not heare ill , but well . . by resolute suffering for the names sake of iesus christ , and for righteousnesse sake , which if it be to bloud is called martyrdome . . more particularly , by a sanctified vse of any of gods creatures , or of any thing whatsoeuer that we doe , to which end foure things are required , viz. . knowledge out of the word of god concerning the lawfulnesse of our doing such things or enioyning such , for all things must be sanctified to vs by the word , as a good seruant will venture on nothing , but what he knowes will please his master . . crauing gods leaue blessing in the vse of meat , drinke , mariage , or any thing , as we take no mans goods out of his house , but first we aske him leaue . . returning of thanks to god for his goodnesse , as we thanke our neighbours , if we bring home some borrowed thing . . moderation in the vse of them , by proportioning the measure to the end , as a seruant being sent to his masters coffer , takes out so much as will dispatch the appointed businesse and no more . hitherto of the affirmatiue part of the third commandement : the negatiue followes , shewing the sinnes by which this commandement is broken are . . by sinnes of omission . . by sinnes of commission . . by sinnes of omission , in not doing any of the things required ( either for matter or manner , either in whole or in part ) when iust cause of doing them is offered . . by sinnes of commission , in doing things contrary to those that are commanded , and that in a twofold respect . . by abusing those holy actions that are to be admixed with our common affaires . . by disorderly cariage of our common deeds . . by abusing those holy actions &c. which are two . . an oath . . a lot . . an oath , which is abused two wayes . . for the taking thereof . . for the keeping thereof . . for the taking thereof in regard of . the matter . . the manner of vsing when it is taken . . the matter . . for the obiect . . for the subiect . . for the obiect or thing sworne by , if it be an idoll or a creature . . the subiect or thing sworne to in an . assertiue oath , when the thing sworne to is light and triuiall , too meane for an oath to be vsed in it , or plaine and euident , not needing an oath . . in a permissiue or obligatorie oath , if the thing be either . impossible , and cannot be done . . vnlawfull , and cannot be done but sinfully . . followeth the manner of vsing an oath , when it is taken . ignorantly , a man not being informed of the nature of an oath . . causlesly , without any iust inducement thereto . . irreuerently , without apprehension of gods greatnesse . . ragingly , in the bitternesse of passion . . maliciously , with intention of hurting any man. . falsly , and the falshood of an oath is either . vnwittingly , when a man sweareth as he conceiueth and thinketh , but not as the thing is . . wittingly , and that either . open and manifest . . cloaked and coloured . . open and manifest in an oath , . assertorie . . obligatorie . . assertorie , when one doth either . know it to be false . . conceiues it to be false , though it be not so . . obligatorie , when a man neuer hath a purpose to fulfill it , but seeketh to serue his present turne . . cloaked and coloured by aequiuocations and reseruations , whereby one seeketh to delude him to whom he sweareth . . an oath abused in regard of the keeping it two wayes . . when one doth neglect to fulfill a lawfull oath for feare , lucre , or any like cause . . when one proceeds to fulfill an vnlawfull oath for vaine-glory , or a false conscionablenesse of it . . a second holy action abused , that is , admixed in our common affaires , is a lot , which is abused two wayes . . in regard of the matter . . in regard of the manner . . in regard of the matter , when it is applied to end . made and counterfeit differences . . sportfull and trifling differences . . it is abused in regard of the manner , when it is vsed . ignorantly , without information of its nature . . colludingly , with making a shew of lottery , when a man hath a close tricke to dispose of the act , seeming casuall , at his owne pleasure . . profanely , without any regard of gods prouidence in it , and with chafing against the euent . . abusing these holy actions , by disorderly cariage of our common deeds , and that in a twofold respect . . in inward deeds . . in outward deeds . . in inward deeds , . in regard of gods workes . . in regard of our owne workes . . in regard of gods workes , . when we attribute them to other causes , either . false at all , as to fortune and chance . . true , too eagerly , so as to neglect god , as . to our friends , if there be good done by them . . to our foes , if they be aduerse from them . . to our selues and our owne industry , &c. . to the course of nature . . when wee peruert them to euill purposes , as in particular , . good & prosperous things . . to harden our selues in sinning . . to nourish pride and conceit of our selues . . aduerse and euill . . to murmur against god and fret . . to waxe obstinate in our sinnes , for all that he doth correct vs. . in regard of our disorderly cariage in our owne workes , when we doe wholly seeke and serue our owne profit , pleasure , credit in them : but worst of all , if we seeke in them the fulfilling of our sinfull affections . . our disorderly cariage outward , and that in a twofold regard , . of our words . . of our deeds . . in regard of our words contrary to foure things . . to good salutations . . by good wishes , vttered . waies . . alone formally , without any good desire of heart . . falsly and fainedly , with a wishing of euill in heart . . by bad wishes or curses of all kindes , specially wherein the deuils name is interposed , which is as it were an inuocation of satan . . contrary to the respectiue mentioning of gods titles and attributes by two wayes . . by heedlesse and formall mentioning them . in admiration , as , good lord. . in intreaty , as , for gods sake , not thinking of god. . and all such like . . by blasphemous , scornefull , abusiue mentioning of them , tending to reproach and disgrace the name of god. . contrary to good conference of gods word or workes . . by iangling and wrangling speech of any good thing , meerely for contention , ostentation , victorie . . by iesting at any phrase or place of scripture , or any speciall worke of god. . by misalledging or misapplying either the workes of god , or the scriptures , and that in three respects . . in spels and charmes , which is to serue the deuils turne with them , and make them as it were sacraments of the deuill . . in maintaining any wicked practise or false opinion . . in maintaining euen a good deed and the true opinion , whereto they doe not serue without wresting . . by cauilling against the word of god , or any of his workes ; in seeking to impute falshood , iniustice , &c. vnto the same . . contrary to confession of gods truth foure wayes . . by denying the truth through feare or lucre against ones conscience . . by oppugning the truth , though it be through blindnesse and ignorance , but most of all if it be wittingly and wilfully . . by scoffing and deriding the truth of god with taunts to disgrace . . by maintaining , defending , disputing for and gracing falshood . . disorderly cariage outward in regard of our deeds . . generally , by a wicked , scandalous , and carelesse mocking of them that professe religion . . particularly , two wayes . . by persecuting any for righteousnesse sake . . by a wicked and vnsanctified manner of doing any thing , and that in . respects . . against ones conscience , whether it be a doubting conscience , or a conscience fully resolued , whether truly or erroneously . . prophanely , without prayer or thanksgiuing . . superstitiously , and that . wayes . . by putting holinesse or vnholinesse , sinfulnesse or necessitie of religion in a thing indifferent , which is superstition . . by applying things whereto god hath neither in nature , or by speciall institution appointed them , as . by diuination of things to come , as in iudiciall astrologie , pyromancie , &c. . to finding out of hidden secrets . . to cure diseases and expell deuils . . to satisfie gods iustice , and merit remission of sinnes , and life euerlasting , and such like . . a wicked and vnsanctified manner of doing any thing immoderatly in exceeding the measure required for the attaining of gods ends , and vsing an ouer-large quantitie to satisfie our lusts , as . in gluttonie . . in drunkennesse . . vaine attire . . sportfulnesse , &c. so much of the third commandement : the fourth followes . remember the sabbath to keepe it holy , &c. it appoints the consecrating of a speciall time , viz. one day in seuen ( without nominating any date of time whence the computation must begin , for that must be knowne to vs by some other meanes , and is a thing alterable , not vnalterably setled by the commandement ) giuing six to worldly affaires , and consecrate the seuenth following those six to exercises of religion and pietie . the full summe is , after thou hast bestowed six dayes in ordinarie and common businesses , thou shalt bestow the seuenth day in exercises of pietie and religion . this commandement hath also . parts , namely , . the affirmatiue , shewing what is enioyned to doe . . the negatiue , shewing what is prohibited to doe . the things commanded in this precept are two . . preparation to the sabbath . . celebration of the sabbath . . preparation to the sabbath in the word remember , which is done two wayes . . all the weeke long by . diligence in the labours of our calling . . foresight in the labours of our calling . . moderation in the labours of our calling . . on the sixt day towards the end of it , by a seasonable breaking off our labours , and betaking our selues to make all things ready for the sabbath , and so to rest our bodies . . the second thing commanded is the celebration of the sabbath two wayes . . by some things common to all . . by some things proper to gouernours . . by some things common to all . . for the matter . . for the manner . . for the matter two wayes . . by resting . . by sanctifying . . by resting , of which we must know three things . . who must rest . . how long they must rest . . from what they must rest . . who must rest , euen all both . men , . gouernours . . seruants , and those that they gouerne . . cattell , and mils , and things of like nature . . how long they must rest , viz. for the full space of . houres , beginning the day and ending it according to the vsuall account of other dayes in seuerall common-wealths , for to begin at euen was the iewes ordinarie computation for all dayes , and so measure out the sabbath as well as other dayes by a peculiar constitution . but in the commandement is alone required that there be an whole seuenth day , not nominating the periods . . from what they must rest , viz. . from the businesses of their particular callings , as a trades-man from selling , husbandman from plowing , lawyer from pleading , &c. in which note . things . . how farre this rest must extend , and that must be to three things . . to thoughts of heart . . to words of the tongue . . to deeds of the hand . . the second thing is with what limitations and exceptions it must be limited ; except in cases ▪ . of mercy , for the releeuing of man or beast in distresse . . in cases of necessitie , for the preuenting of imminent & ( vnlesse present resistance be made ) vnpreuentable danger . . in cases of necessarie comforts for the bodie , and its conuenient strengthning by food and cloathing , for a man might lead his oxe to water , christ saith , and need not fetch in water for him ouer night . . the second thing from which we must rest , is from all manner of profane sports , pastimes , and recreations , which are more contrary to pietie then labour in calling . . a second thing in regard of the matter is sanctifying the sabbath , and that two wayes . . publiquely . . priuately . . publiquely , in two things . . comming to publique assemblies in due season . . continuing at them with carefull attention to the end . . priuately , in two things . . in things respecting the publique . . in things without that respect to the publique . . in things respecting the publique . . for preparation . . for making vse thereof . . in preparation thereto by three things . . by rising betimes in the morning , as strength will giue leaue . . renuing our repentance and washing our hands in innocencie before we compasse the altar . . praying to god specially for a blessing on ourselues , the ministerie , and assembly . . for vse making thereof two wayes . . by conferring with others ( chiefly euery gouernour with his familie ) the word of god we haue heard . . by meditating of it euery man by himselfe , that he may see what he remembers , and make vse of it to himselfe . . priuately , in things without that respect to the publique , viz. . wayes . . by reading of the scripture and godly bookes , chiefly in the want of publique preaching . . singing of psalmes of praise to god. . meditating of gods great workes of creation , prouidence , redemption , and of the eternall rest which we shall haue in heauen . . the second thing commanded in the sabbath common to all , is the manner of doing all cheerefully , consecrating the sabbath vnto the lord as a delight . . some things commanded in the celebration of the sabbath proper to gouernours are these , namely , that they be diligent in looking to their inferiours , that they may at the least outwardly keepe the lords day . hitherto of the affirmatiue part of this commandement : the negatiue followes , forbidding sinnes . of omission , in the neglecting of any of the things commanded , either in whole or in part . . of commission , in doing the contrary in two regards . . before the sabbath come . . when it is come . . before the sabbath come in . things . . in an vniuersall carelesnesse of it all the weeke , and so by carelesnesse or immoderatenesse , so ill disposing of businesses , that they interrupt vs in sanctifying the sabbath , which fore-sight , diligence , and moderation might haue preuented . . immoderate toylesomnesse and watching the day before , to the hindring of one from doing the workes of the sabbath through sleepinesse and wearinesse . . when the sabbath is come . . in regard of all men . . in regard of gouernours . . in regard of all men . . for matter . for manner . . for matter two wayes . . against resting . . against sanctifying . . against resting . . inward by thoughts , . outward by . words . . deeds . . by words either . of our ordinarie busisinesses out of the forenamed exceptions . . of sports and pastimes . . against sanctifying . publiquely . . priuately . . publiquely in three things . . a slow and vndue comming to church . . sleeping , drowzing , or like misbehauiour at the church , as talking &c. . running away from the congregation disorderly afore all be concluded , vnlesse vpon some necessarie occasion . . priuately , in spending the time . idlely , in slugging & slothfulnesse , as sitting at doore , or in the chimney corner , and doing iust nothing . . prophanely , in surfeting , drunkennesse , riot , reuelling , and the like . . in regard of the manner , by being weary of the day , and wishing it ouer as a thing burdensome . . when the sabbath is come in regard of gouernours , if they command their inferiours to worke or play , or without iust cause to be absent from the word or sacraments . and yet one way there is a more generall breaking of this commandement , by denying the moralitie of this law , and cashiering it among other leuiticall ceremonies . indeed the sabbath is in part ceremoniall , figuring both our rest of sanctification here , and glory hereafter , but that contradicts not the perpetuitie of it . for it is not a ceremonie leading to christ , and at his comming to determine , as appeares mat. . . i came not to dissolue the law : and vers . . who shall breake the least of these commandements : where each commandement of the ten commandements is ratified , and consequently this fourth : luk. . . they rested according to the commandement . and luke writ that diuers yeeres after the resurrection of christ , the things were done after his death , when all leviticall institutions lost their power of binding . iam. . . he that keeps the whole law and breakes one commandement is guiltie of all . therefore the whole law and each principle thereof , doth binde vs vnder the gospell ; also the time of first instituting a particular date of time for the beginning of the sabbath , of the old law , viz. in innocencie . . the writing of it in tables of stone . . putting of it into the arke proued morall . so much of the commandements of the first table , enioyning our dutie to god. now follow the precepts of the second table , concerning our dutie to our selues and our neighbours , and first of the fifth commandement . honour thy father and thy mother , &c. this commandement enioynes the performance of all such duties as appertaine to men in regard of their place , that is , that respect a speciall reference which passeth betwixt some men more then others in some speciall and peculiar bond binding them mutually one to another . these duties are of two sorts . . such as concerne euery mans selfe . . such as respect others . . such as concerne euery mans selfe , which are foure . . to take notice of his place , and the seuerall duties thereof , that he may the better performe the same . . to labour for all such graces and vertues , as are requisite for the discharge of these duties . . to maintaine the dignitie of his place . . to be satisfied and contented with the present place wherein god hath set him , and with the dignitie and honour thereof . . such duties as respect others in regard of speciall bonds and obligations tying them together . these bonds are of two sorts . . naturall . . spirituall . . naturall , taken from things naturall in this present life , and these are twofold . . arbitrarie . . necessarie . . arbitrarie , such as it is in a mans power to haue or not to haue , according to the freedome of his owne choice and election : and this is called friendship , whence we are denominated friends . . necessarie , such as are by god and the course of nature established , and depend not meerely vpon the choice of will , and these are two . . kinred . . degree . . kinred or neerenesse of bloud , whence men are termed kinsmen . . degree whereby one is ranked in a certaine order towards others . degree is twofold . . of equalitie , whence men are called equals . . inequalitie , wherein one is aboue another or vnder him , and this is . superioritie , wherein one is preferred before another . . inferioritie , wherein one standeth vnder or behinde another . . the bonds of spirituall things are taken from things that doe concerne the estate of another life hereafter . and these are all or the chiefe bonds that doe passe betwixt man and man , tying them to each other , and causing them to become indebted in speciall duties towards such persons , which are not owing in common to all . now let vs consider the duties themselues depending vpon each of those respects . . of friends . friends are those that are tied together by the bond of friendship . friendship is a speciall obligation of amitie or good will , vniting the hearts of men together in a greater neerenesse and dearenesse then ordinarily is , or is required of all men . now friendship ( and so friends ) is of two kindes . . common and imperfect , being amitie confirmed and strengthned , and raised to an higher degree then vsuall , in regard of long and familiar liuing , abiding , dealing , or conuersing together . perfect & more peculiar , which is amity in the highest degree that can be wrought , through the mutuall acknowledgement of each others vertues vpon some good time and acquaintance , and established and ratified by some solemne couenant , promise , or oath taken each to other , as is to be scene in the example of ionathan and dauid . the duties of friends are twofold . . common . . proper . . common to both kinds of friendship . . to chuse and accept none into friendship , but vertuous , honest , and religious persons : for what communion can there be betwixt light and darknesse , vertue and vice ? . to carry themselues friendly to each other , and that two wayes . . by auoiding all those things that may alienate their hearts one from an other , as vnkindnesse taking , suspitions , iealousies , &c. . by doing all things that may more and more shew affection each to other , and winne the same , and that most abundantly and plentifully , each striuing to exceed other , and these offices are twofold . . lesse necessarie . . more necessarie . . lesse necessarie , in curtesies , salutations , gifts , visitations , and the like points of a certaine kinde of honest complement , that as little chips being kindled set the greater wood on fire , so doe cause the more needfull seruices to be more welcome and better accepted . . more necessarie offices , which are chiefly three . . helpfulnesse in the day of aduersitie , by a free , willing , speedy , and plentifull vndertaking of paines and expences for their ease , refreshing , and deliuerance ; for a friend is borne for aduersitie . . plainnesse and freedome of speech in a louing and with all open admonishing each other of the sinnes and faults they commit , if they be any thing palpable , and offensiue , and well entertaining such admonitions . . trustinesse in all things , by each other committed vnto each others care , and that is twofold . . in secrets reuealed vnto them , by keeping them fast and close as it were vnder locke and key , without futilitie and blabbing . . in affaires and businesses to their loue and care commended by a diligent endeuour of effecting them , according to the friends desire , and for his most aduantage , honour , and comfort . . the duties of friends proper to the latter and more perfect kinde , viz. to be to each other euen as each others soule , as the scripture saith , ( thy friend which is as thine owne soule , deu. . . ) and that in . things . . in an vniuersall opennesse and communicating of all secrets , counsels , intentions , purposes , so that a friend should not feare to reueale any thing to his friend of himselfe , that himselfe knowes , be it good or euill . for this friendship is as it were a communion of soules , or a kinde of intermingling their very spirits . . in in vniuersall participating of goods , labours , counsels , and all that each hath to other , euen to suffering of death each for other , so far as may be done without sinne against god , and without breaking any of his commandements . hitherto of the arbitrarie bond which is at mens choice to tie themselues withall if they will , but being tied they must doe these duties ; and in tying themselues they must follow the first rule . now followes the second branch of naturall bonds , and that is necessarie . and first of . kinred . . degree . . kinred is a bond arising from the participation of the same bloud or nature in some knowne and apparent neerenesse . this is twofold . . proper . . improper . . proper , in that that is called consanguinitie betwixt brother and brother , cousin and cousin , vncle and nephew , and so in the rest : and the duties of kinsmen or kinswomen are two . . to loue each other with so much larger and move feruent loue , by how much they are more neerer in bloud , so that as nature doth tie them by more bonds , so they must be affected to each other with more and more vehement amitie ; brothers and sisters most ; vncles , aunts , nephewes , and neeces next ; cousins and cousins next , and so in order ; but yet so still , that speciall graces , vertues , and benefits may adde to the quantitie and feruencie of their loue . . to be more abundantly carefull of expressing this their loue in all good offices and seruices of curtesie , and chiefly of helpfulnesse in aduersitie , by comforting , releeuing , succouring , giuing , lending , and taking paines , and vndergoing danger each for other . . improper bond , in regard of mariage , which is as it were a resemblance of kinred , and a legall or secondarie kinred . and the duties of those that are vnited in affinitie , is to be to those that are thus tied vnto them , euen as if they were their naturall kinsmen , both in loue , and in the effects of loue . for seeing in that one matter of mariage i must stand disposed to these legall kinsmen as to my naturall , ( for example , a man may no more marry his wiues sister or mother then his owne ) it followes by proportion , that the like account must be made of them in all other matters . so much of kinred . now for degree , and first that of equalitie . equalitie is a kinde of paritie or euennesse betwixt party and party , arising from the absence of any notable , euident , and apparent difference in them , either by any function or endowment , or the like . the dutie of equals is threefold . . to thinke better of their equals then themselues , and to esteeme of them aboue themselues . . in giuing honour to goe one before another . . to be glad and well satisfied at the raising and aduancement of their equals to places aboue themselues . next followes inequalitie . inequalitie is an euident difference betwixt man and man , in regard that the one hath more of something deseruing esteeme and account then another hath . this inequalitie is twofold , as the causes of it are double , for the difference is barely in regard of certaine endowments or qualities , or else in regard of some function , office , or estate . from the first men are called betters or lessers : from the second , gouernours and gouerned . the first inequalitie is . from age . . from gifts . . from age , when there is such difference betwixt one another that they might in course of nature be parent and childe each to other . not all difference of age makes them betwixt whom it is , vnequals , but such a difference whereby one might be the childe , the other the parent in regard of age , and here . the duties of the aged are two , viz. . to be of a comely , graue , sober cariage , abounding in knowledge and vertue , as in dayes and yeeres . . to be able and ready in regard of their experience to giue wise , discreet , and sound aduice in matters difficult . . the duties of the younger in age are twofold . . to shew honourable respect in cariage three wayes . . in rising to them . . giuing them the first roome . . the first words , &c. . they must consult and aduise with them in doubts , preferring their aduice to their owne greene conceits . . the second inequalitie is from gifts , and that is twofold . . where those are that are better gifted . . in regard of the lesse gifted . . those that are better gifted are bound . generally , whatsoeuer their gifts be . to be of a lowly minde and cariage to those that are lesse gifted , for all their gifts . . to imploy their gifts willingly and humbly to the seruice of others . . they are bound specially if their gifts be . of minde , in wit , learning , & vnderstanding , bearing with the dulnesse and ignorance of others , to informe , teach , aduise them the best they can , as they haue occasiō . . of bodie , with the paines of their bodie to helpe those that are weake and feeble . . of estate , either in parentage or wealth , to countenance and releeue the meaner and poorer , being rich and great in good workes , and ready to distribute , according to the eminencie of their estate and meanes . great and rich men must practise , . bounty . . munificence . . the lesse gifted are bound to two things . . to acknowledge their gifts with all due and respectiue cariage towards them agreeable thereto in all ciuilitie and curtesie . . to be willing to be beholding vnto them , and to enioy helpe and assistance from their gifts , as occasion shall be offered . hitherto of vnequals without gouernment . now of those with gouernment because the difference betwixt them ariseth from some office or estate which the one hath more then the other . their duties are of two sorts . . mutuall . . seuerall . . mutuall , such as they are reciprocally , and these are three . . a speciall degree of loue each to other , according as they are more neerely combined in their estates . the parent owes a parentall loue , the yoke-fellow a matrimoniall loue , and so in the rest , each must haue a more earnest , plentifull , and stedfast affection to other in regard of their places . . a particular mentioning of each other in their prayers vnto god. . a speciall care of each others comfort and credit , and endeuour to procure it more then to other men . . their duties seuerall , such as are peculiar to either . . to gouernours , towards them that are gouerned . . to gouerned , towards them that gouerne them . . the duties of gouernours are twofold . . common to all gouernours . . peculiar to each kinde of gouernours . . the duties common to all gouernours are two . . to keepe reuerence and respect to themselues in the hearts of those that are vnder their gouernment , by a vertuous conuersation , and by giuing themselues examples to them in all goodnesse . . to exercise their authoritie ouer them , to which end it must be declared , and that in three respects . . what be the parts of power and gouernment to be exercised . . what is the next end that all must aime at in their gouernment . . the manner of vsing that authoritie . . what be the parts of power and gouernment to be exercised , and those are towards . all vnder their gouernment . . to the different kinds of them . . towards all vnder their gouernment , two wayes . . to direct them in their wayes . . by minding lawfull and fit things . . by forbidding the contrary . . to defend them from the iniuries that might be offered them by any other of the common inferiours chiefly . . the second part of power and gouernment to be exercised , is towards the different kindes of them . . to the good . . to the euill . . to the good and obedient . . by praises and commendations . . by rewards and recompences . . towards the euill and disobedient . . by reproofe and reprehension . . by chastisements and corrections , according to the difference of faults and places differently . . the second dutie to be declared is , what is the next end that all men must aime at in their gouernment , viz. the welfare , good and happinesse of those vnder their gouernment , as well as and together with , their owne welfare and content . . the third dutie to be declared , is the manner of vsing their authoritie to this end , by the practise of foure things . . iustice . . prudence . . mildnesse . . courage . . by the practise of iustice in a twofold regard . . of persons towards whom gouernment is exercised , by being indifferent and vnpartiall , the same to all , in the same cases . . in regard of the speciall acts of power , and that in two regards . . by commanding nothing but what is lawfull to be done in regard of conscience to god , and forbidding nothing but what may be omitted without sinne against god. . by correcting and reprouing for nothing but a fault , praising and rewarding for nothing but a vertue , and that according to the proportion and quantitie both of vertues and vice . . by the practise of prudence or discretion two wayes . . by obseruing the different dispositions of those that are vnder ones gouernment . . by making choise of two things . . fit things to command and forbid , and fit kindes of reproofes , corrections , praises , rewards , agreeable to the difference of the persons dispositions with whom one hath to deale . . by making choise of fit times and places , wherein to exercise any part of authoritie , both . in regard of ones selfe that commandeth , reproueth . . in regard of them that are commanded , reproued , &c. the fittest time is , when neither are transported with passion or distemperance . . by the practise of mildnesse to shew it selfe two wayes . . in commandements . . in reproofes and corrections . . in commandements two wayes . . by abstaining from hard , difficult , and painfull commandements , vnlesse in case of necessitie . . by mollifying commandements with louing , familiar , sweet and perswading speeches different according to the diuers kindes of inferiours . . in reproofes and corrections , by giving them . moderately , for kinde and measure , so that the reproofe and correction neither exceed the fault , nor the power and strength of the corrected . . compassionately , and with demonstration of loue and pitty , for the manner chiefly , when necessitie calls to some roughnesse . . by the practise of courage and resolution in going on forward to performe what is fit , notwithstanding . any importunitie , intreatie , and suit . . ill speeches or shew of danger . hitherto of duties common to all superiours in gouernment . peculiar duties of seuerall kindes of gouernours both in the . familie , of the master , dame or mistresse do follow . common-weale . do follow . the masters dutie is twofold . . to all his familie ioyntly . . to the seuerall members of his familie . . to all his familie ioyntly , as lie is a common ruler of that societie wholly considered , and so he must regard . things . . that gods name be called vpon and worshipped in his familie ; for the families are cursed that call not vpon the name of god. . he must haue regard to catechize them in true religion , and bring them all vp in information of godlinesse . . he must haue regard to prouide things necessarie for them . . in health , [ food , and the like . . in sicknesse attendance . physicke . . he must haue regard to ouersee their wayes and cariage : and . set them to fit imployments . . to redresse and reforme their disorders . . the masters dutie is to looke to the seuerall members of his familie . . to those whom it is in his power to chuse , as wife and seruants , to chuse vertuous and godly ones , a woman fearing god , and seruants fearing god. . to vse them all well , viz. the wife . children . seruants . . the wife , and that two wayes . . by familiar and kinde behauiour towards her person . . by liberall and bountifull allowance of all comforts vnto her . . the children , two wayes . . by good education . . in younger yeeres causing them to be taught to write and reade , &c. . in riper yeeres , setting them to some calling according to their capacitie and their parents abilitie . . by good prouision for them , . of goods and portion , euer remembring the distinction of age and goodnesse , so that the eldest haue his double portion , and the youngest their single portions . . of yoke-fellow , husband or wife in due season fit for them , one that at least is not impious , nor infidell . . the seruants in a twofold regard . . to imploy them moderately in worke , neither toyling them , nor giuing them leaue to be idle . . to reward them liberally with wages and gifts , according to euery mans estate , and abilitie , and gods blessing vpon their labours . hitherto the masters dutie : the dames followes , and that is twofold . . towards her infants , to nurse them with her owne milke , if it may stand with her health , as the law of nature teacheth , why else doth god giue breasts and milke at that time ? and as godly women haue done . . toward the whole familie , to ouersee their wayes , as the husbands deputie and helper , still according to his good will and liking , and chiefly to attend to the maidens . so much of the gouernours of the familie in priuate . the duties of the publique gouernours follow . these are of two sorts . . the highest and chiefest gouernours . the subordinate and inferiour . . the highest and chiefest gouernours , who must obserue these foure things . . to establish the true religion and worship of god in their iurisdiction , and prohibit the contrary . . to see good , vertuous , and wholesome lawes made for the welfare and good behauiour of the people . . to defend their owne country and their oppressed neighbours by iust warres defensiue or offensiue . . being a king , to sit personally in the seat of iudgment diuers times , yea vsually : for the kings in israel succeeded iudges . . the second sort of gouernours are subordinate and inferiour . . iudges , truly to administer distributiue iustice in finding out and sentencing malefactors with all iust seueritie and equitie of proceedings . . other officers of all sorts , to be helpfull to the vtmost of their power to the execution of all good lawes and orders , according as for the most part their oaths doe binde them . so farre of the duties of gouernours , next are the duties of the gouerned . . common to all . . peculiar to each . . the duties of the gouerned common to all are twofold . . to the persons of their gouernours . . to their power and authoritie . . to the persons of their gouernours , reuerence , and that twofold . . inward , in heart , by standing in awe of them , and not daring to offend them for conscience sake to god that hath setled gouernours in the world . . outward reuerence , . in words and speeches . . in gestures and behauiours . . in words and speeches three wayes . . to themselues , that they be submissiue and dutifull , mannerly and reuerent , as sarah called abraham , sir. . to others before them , that they be neither ouer many , nor loud and vehement , but moderate & temperate . . to others of them behinde their backs , that they be respectiue and loyall , for so was sarahs very thought of her husband . . outward reuerence is in gestures and behauiours , as bowing the knee , doffing the hat , arising vp to them , and all other like respectiue cariages . . the dutie of the gouerned common to their power and authoritie two wayes . . by a willing obedience to all their lawfull commandements . . a due receiuing of all their reproofes and corrections . . submissiuely , gently , patiently , though they be vniust and ouer-rigorous . . fruitfully , and with care of reformation , if they be iust and causefull . the peculiar and proper duties are . those that are priuate . . those that are publique . . those that are priuate in the familie , viz. of . the wife . . the children . . the seruants . . the peculiar and proper duties of the wife and yoke-fellow are twofold . . sociable cariage and cheerefull behauiour to his person . . huswifely sauing and thriftie disposing of the goods of her husband . . the peculiar and proper duties of the children are twofold . . to maintaine the parents , if need be , in sicknesse and age ; yea rather to want ones selfe , and that his owne children want , then suffer them to want . . to be ruled by them in the choice of a yoke-fellow , wife , or husband . . the peculiar and proper duties priuate of the seruants are twofold . . to be trustie in sauing and keeping their masters goods committed to them . . to be painfull and diligent in their businesses , as well in the absence as the presence of the gouernours . . the peculiar and proper duties publique in the common-wealth are two . . defence of their persons against all treasons , conspiracies , violence offered to them by any , according to their places . . payment of accustomed and iust dues , as tole , tribute , and the like , for their maintenance in their places . so much of the duties depending vpon speciall naturall bonds . now follow spirituall bonds , with the duties on them dependant , for there is a spirituall life , and things that doe pertaine to the spirituall life , and therefore it cannot be but that some consideration should be set from them to binde men to diuers speciall duties . now there is . a spirituall kinred . . a spirituall degree . . a spirituall kinred betwixt all christians , members of christs bodie . . betwixt some christians peculiar . . betwixt all christians members of christs bodie , to whom euery other member of the same bodie oweth two things . . brotherly loue , which is an accounting of them specially deare , desiring their good and delighting in it , and grieuing for the contrary , and taking content in their societie aboue all other kinde of people . . speciall helpfulnesse to them in their crosses and afflictions , doing good chiefly to the houshold of saints . . there is a spirituall kinred betwixt some christians peculiarly , whom god hath made especially beholding or beneficiall each to other , as . the father in christ . . the sonnes in the faith . . the father in christ is that man by whose ministerie it hath pleased god to conuert another to the faith and to true pietie : he owes three things . . a speciall care to further their proceedings whom he hath brought to goodnesse , by bold and diligent admonishing , comforting , exhorting , and that frequently , as occasion will serue . . ioy and thankfulnesse to god for their well-doing and good proceedings in pietie . . sorrow and speciall humiliation before god for their disorders , decay or reuolting . . the sonnes in the faith : they owe two things . . a singular thankfulnesse , such as should make them thinke no cost nor paines too much to doe them good , making account that they owe to them euen themselues . . they owe a greater readinesse to receiue their admonitions & exhortations , as men hauing a speciall power ouer them . hitherto of kinred . . now of a spirituall degree , and that is twofold . . of gifts . . of gouernment . . of gifts , in regard of which some are . stronger christians . . weaker christians . . stronger christians , that haue a greater measure of sanctification , these must vse their strength in a milde and gentle manner , by bearing with the weaknesses of the weake , and seeking to heale and edifie them . . weaker christians , and of a lesse degree of gifts of grace . those must . reuerence the more abundant graces of god in their brethren . . they must make vse of them for their owne edification , striuing hard after the marke , and labouring to grow on forward to the same degree of grace . . the second spirituall degree is of gouernment , here is . the gouernour ▪ . the gouerned . . the gouernour the pastor , whose dutie in regard of his flocke is twofold . . publique . . priuate . . publique . . to teach them the word and will of god , and that three wayes . . by reading the scriptures in the congregation to them . . by catechizing the ignorant . . by preaching to all . . to pray to god with them , and become their common mouth . . to administer the sacraments . . of baptisme . . to any infants tendred to him . . to infidels , if any be conuerted . . of the lords supper , to men of . knowledge , in two things . . in fundamentall points of christian religion . . in the doctrine of the nature and vse of the sacraments . . to men of life free from publique , scandalous , and grosse euils . . the priuate dutie of the pastor in regard of his flocke is twofold . . to ouersee the wayes of all , admonishing die vnruly , comforting the tempted , &c. . to visit the sicke , and comfort and instruct them , chiefly being sent for . . the duties of the gouerned , the flock , whose duties are twofold . . towards the pastors person in a twofold regard . . to haue him in singular honour and loue . . to afford a rich maintenance , in paying willingly gods portion the tithe , vnto him , gods officer to receiue his temporalties as he administreth his spiritualties . . the dutie of the flocke gouerned toward his spirituall iurisdiction is twofold . . to submit themselues vnto his ouersight and admonition , with reuerence as to god. . to receiue gods word of him rather then of any other , if he be faithfull , and that . obediently . . discreetly . hitherto the affirmatiue part of the fift commandement . the negatiue followes , shewing the sinnes against this commandement , which are of two sorts . . of omission , in the totall or partiall neglect of any of the things commanded . . of commission , in doing things contrary thereto , and that either in regard of ones selfe , or others . . ones selfe , which is . by denying ones place , in conceiuing ones selfe not to be inferiour to those to whom he is inferiour ; for no man likely will denie his superioritie ouer others . . by a scorning or disdaining to the duties of ones place , as many a man scornes to be subiect , though he cannot but confesse that he should so be . . by nourishing ones selfe in those vices that hinder him from the duties of his place . . in dishonouring his place , both . in excesse , by an ouer-loftie conceit and cariage of himselfe therein . . by an ouer-base and contemptible behauiour in the same . . sinnes of commission in regard of others , and that in regard of bonds , which are either naturall or spirituall . . naturally whether . arbitrarie , as friendship , and the faults of friends , which are both . common . . proper . . common to both kindes of friends , and that . by making friendship with vnholy and openly wicked men , and being friends with gods professed enemies . . by abusing of friendship with any . . by counterfeiting that loue which one doth not beare ; when a mans words are soft as butter , and yet they be swords . . by treachery and perfidiousnesse . . in bewraying their secrets to their hurt . . in betraying their persons and estates to any danger or mischiefe . . the proper faults of friends to the more perfect kinde , in forsaking friendship and breaking it off causelesly . . naturall bonds necessarie in regard of . kinred . . degree . . kinred , whether it be proper or improper . . by a neglect and contempt of our kinred in regard of pouertie , or other like things . . by wronging and oppressing them any way for gaine sake . . naturall bonds , necessarie in regard of degree , are both to equals and vnequals . . to equals . . by a lifting vp our selues aboue them , in false conceitednesse of minde . . by lifting vp our selues aboue them in outward cariage , and striuing to take the better of them . . by enuying and hindring their preferment . . naturall bonds necessarie in degree to vnequals . . in regard of endowments . . in regard of power & iurisdiction . . in regard of endowments alone without gouernment , whether for . age. . gifts . . age. here the faults are . of the aged . . of the younger . . of the aged are , . to be of a foolish , light , and pettish disposition and behauiour . . to giue bad and naughty counsell to the younger , incouraging them to sinfulnesse , or any ill cariage . . the faults of the younger are to be . scornefull towards their persons in contemptuous behauiour . . to be carelesse of their aduice , and follow ones owne head rather then their directions . . the endowments of gifts are here the faults . in betters . . of those that haue fewer gifts . . of betters in gifts , are . common to all . . speciall . . common to all , . to swell and be conceited , because of their gifts . . to disdaine and contemne those that haue lesse gifts . . to vse them with ostentation , and an arrogant setting forth of themselues . . the faults of betters in gifts , in speciall to those that excell . in wit and vnderstanding to ouer-reach and deceiue others , or bring them into errour . . of bodily strength to hurt and mischiefe others that are weaker . . of estate , of wealth , and parentage , to disgrace , discountenance , and oppresse others . . the faults of those that haue fewer gifts . to obscure the gifts of others through enuie , detracting from them , as if they were lesse excellent then they be . . to scorne to be beholding to them , or to make vse of their gifts , as occasion is offered . . endowments were either alone without gouernment , or of power and iurisdiction with gouernment : with gouernment , whose faults are . common . . seuerall . . common to both superiours and inferiours . . to entertaine a speciall hatred and ill will towards them , euen more then towards others , as oft it falls out . . to curse them and wish euill to them , and pray to god against them . . to seeke their disgrace and reproch . . to serue themselues of them without any regard of their good esteeme & welfare . . faults with gouernment , which were either common or seuerall : the seuerall followes . seuerall to each , viz. . gouernours . . gouerned . . gouernours , whose faults are . common . . proper . . common to all of them . . to lose the authoritie of their place , and bring contempt vpon themselues , by a wicked and foolish cariage , and bad example of life . . to abuse the authoritie of their place in regard of . the end of vsing it , in seeking alone their owne content and ease , not regarding their inferiours good . . in regard of the manner of vsing it . . vniustly . . vndiscree●ly . . rigorously . . remissely . . vniustly , and that . by partialitie , in hauing a respect of persons in their gouernment . . by vniust commandements , in enioyning them things that are sinfull , forbidding them things that are lawfull . . by vniust recompences , . in praising and rewarding euill deeds , or lesse good more then the better . . in reprouing or correcting for well-doing , or more for smaller faults then for greater . . the second manner of vsing it is vndiscreetly , by excusing any part of their authoritie . . in vnfit times ; when either themselues on inferiours are ill disposed by passion or griefe . . in vnfit places , when the place may make their authoritie more difficult ; as more publique correcting then is fit , and sometimes more priuate . . in things vnsutable to the disposition , power , and abilitie of their inferiours . . the third manner of vsing it is rigorously . . in condemning hard and difficult things without iust cause , or any thing in a rough or boysterous manner violently . . in reprouing or correcting , . excessiuely for matter , aboue the nature of the fault , or strength of the sufferer . . passionately and furiously for manner , with bitternesse and acerbitie of speech and countenance . . the fourth manner of vsing it is remissely , in being ouercome . by intreaties . . by foolish pittie . the faults of gouernours were . common , or . proper , which follow . . proper to the seuerall kindes . . priuate . . publique . . priuate or the housholder . . in regard of his whole familie . . in regard of the seuerall parts of his familie . . in regard of his whole familie , considered as one common bodie . . in performing a false idolatrous worship among them . . in teaching them a false religion to the poysoning of them with error . . wasting & consuming his goods , to the bringing of want of things necessarie to them , ill husbandlinesse . . in letting them doe what they lust , as salomon speakes of a childe set at liberty . . faults proper to the seuerall parts are . for chusing them . . for vsing them . . for chusing those that he may chuse , and that . by making choice of a bad woman to wife , for wealth or beauty sake . . by entertaining bad and wicked seruants carelesly or wittingly . . for vsing them badly , viz. . the wife . . the children . . the seruants . . the wife . . by churlishnesse to her person . . by grudging and nigardice for her allowance . . for vsing the children badly , and that . in fondnesse of loue to them . . in misgiuing their portions , without regard of age or goodnesse . . in misplacing them in mariage for sinister respects , euen with idolatrous or naughty yoke-fellowes . . for vsing their seruants badly , . in ouer-burthening them with worke , and toyling them out . . in pinching them in their wages , not giuing that which is couenanted , or giuing too little . these are the masters faults : the dames faults are . to thrust out her children to nurse out of nicenesse and vnwillingnesse to take paines . . to be imperious in the familie , in that she must haue her owne way without and against her husbands good liking . . the proper faults of publique gouernours which are in the common-wealth , whether . chiefe , or . subordinate . . chiefe and highest . . to establish a false religion . . to make vniust lawes . . to make vniust warres , or lay causlesse burdens and taxations on their subiects . . to peruert the seat of iustice . . the subordinate mans publique faults are in iudges or other officers . . in iudges , by iudging . corruptly and falsly for any cause . . for hire and reward . . in other publique officers , by hindring the execution of good lawes for fauour , feare , or money . hitherto of faults of gouernours . now secondly of the faults of those that are gouerned both common and proper . . common to all , and that . towards their person . . towards their authoritie . . towards their person ; both inward and outward . . inward in heart , when they set light by them , and care not whether they be pleased or displeased . . outward , and that in words or gesture . . in words , both . to them snappish and sullen . . before them loud and rude . . behinde their backs reuiling , cursing , disgracing . . in gesture and countenances of contempt . . the common faults of the gouerned towards their authoritie . . by disobedience to their lawfull commandements , or obeying their vnlawfull commands . . by resisting their corrections and reproofes . . in inward murmuring . . in outward opposition , chiefly if they come to blowes against them , which to ones parent was death . . proper faults of the gouerned are proper to some , viz. priuate . . publique . . priuate . . to the wife , if she be . sowre . . contentious . . wastefull . . to the children . . by marrying without them . . by casting them off in age , or cozening them . . to seruants . . by slothfulnesse & eye-seruice . . by vntrustinesse and wastefulnesse in their goods . . the publique faults of the gouerned are in subiects . . in treason against the life or state of their prince . . in sedition or rebellion , in a turbulent going about to redresse pretended abuses , whether it be against the prince or his officers . hitherto of sins against naturall bonds : now faults contrary to the duties whereto we are bound . by spirituall bond , and those of kinred . degree . . of kinred spirituall , and that betwixt all christians , which is brotherhood , and that is schisme in rending ones selfe from the rest of the members of christs bodie for any dislikes , chiefly in regard of petie differences of opinion , and falling to raile , reuile , bite , deuoure , persecute . . betwixt some christians . . betwixt fathers in christ , if they seeke to seduce them , or make diuisions to draw followers after them , as some did in pauls time . . betwixt sonnes in christ , if they . excessiuely admire them , so as to take all things on their word , and neglect others in regard of them . . if they grow to dislike and neglect of them , because of their plainnesse in admonitions . . the degree of spirituall bonds . . for gifts . . for power . . for gifts . here . the strong doe sinne . . the weake . . the strong , . by despising the weaker , and seeking only to please themselues . . scandalizing them in a wilfull and vncharitable and vndiscreet abuse of their christian libertie . . the weake sinne , . in enuying their betters gifts , and seeking to disgrace them , as the false apostles did paul. . in harsh censuring them for the lawfull vse of their christian libertie . . the degree of spirituall bonds for power and gouernment . here . the pastor offends . . the people offends . . the pastor offends , for . teaching . . discipline . . for teaching . . for matter . . for manner . . for matter . . by false doctrine of faith , or manners . . by misapplying true doctrine to grieue the good , harten the bad . . for the manner . . by vaine-glorious , and flanting preaching , for ostentation of wit and learning . . by carelesse extemporarie preaching . . the pastor offendeth for discipline . . by admitting openly , scandalous and wicked men , to the communion , without reproofe and admonition . . by peruerting the church censures either . against the good , as diotrephes . . against any for malice . . the people offend , against power and gouernment . . in offending against his person . . against his authoritie . . against his person . . by robbing him of his due and tenths , as chiefly impropriators doe . by persecuting and molesting him , for his faithfulnesse . . against his authoritie . . of teaching . . of discipline . . or teaching , by two things . . by reiecting truth . . by receiuing lies , or any thing without triall . . against his authoritie of discipline , by contemning his admonitions . hitherto of the fifth commandement , enioyning the duties spec●ally concerning vs in regard of place : the sixth followes . thou shalt not kill . and it enioynes all such common duties , as appertaine to our selues and our neighbours , in regard of the safety of their and our person the substance is , thou shalt by all good meanes procure , & by no ill meanes hinder thine owne , or thy neighbours personall safetie . the things commanded are of two sorts . some directly commanded . . some indirectly . directly in regard , . of our selues . . of others . in regard of our selues . . loue of our selues , true loue whereby we doe truly and ordinately will and desire our owne good and saftie . . the effects of this loue , which are both inward and outward . . inward . . in regard of our affections . . in regard of our thoughts . in regard of our affections by moderating them . . towards good . . towards euill . towards the good and desirable things which are . to come hereafter , by a good hope of them . . that are present , by cheerefulnesse at them . . towards the euill and harmefull things that are . already vpon vs , by patience , in quiet and willing bearing the same . . imminent and to come , by courage in a resolute setting our hearts to preuent and resist them so farre as may be . . the inward effects of loue in regard of thoughts by holding them constantly attendant vpon our owne preseruation in all occasions . . the outward effects of loue , which are for our naturall and spirituall estate . . for our naturall estate regarding our bodily condition in this present life . . in regard of good and needfull things . . in regard of euill and hurtfull things . . in regard of good and needfull things , for the continuance and comfort of this present life . . a due and moderate painefulnesse and vndergoing of labour to get the same . . a moderate and temperate vse of them , for measure , both . of foode . . apparell . . rest and sleepe . . exercise . . euen sometimes also nuptiall society of generation and the like . . in regard of euill and hurtfull things , tending to breake off life , or making it vncomfortable , viz. . a wise and discreet shunning . . a resolute and constant resisting . . a wise and discreet shunning of those that with safety of conscience we may possibly shun . . by flying . . by suffering . . by flying all if it may bee , such are , . quarrels and brawles , chiefly priuate combats . . infections places . . dangerous and mischieuous sports , as football , &c. . dangerous climing , or waies , or passages , or the like . . by suffering the lesse to auoid the greater : as cutting off a limme to saue the life , &c. . a resolute and constant resisting of them by art or force . . by art. . of physicke , some . . of law , others . . by force in needfull cases , to which end , . wee must bee prepared of weapons , &c. . we must vse them . . in publike . . in priuate . . in publike by warres , both defensiue and offensiue . . in priuate for defence against present & otherwise vnauoidable violēce . . the outward effects of loue which concerne our spirituall estate in regard of another life . . by preuenting . . by procuring . . by preuenting spirituall mischiefe . . by repenting or confessing and bewailing sinnes past , seeking pardon . . by shunning sinne and the occasions of sinne for the time to come . . by procuring our spirituall good by constancy in all good duties for our spirituall proceeding in grace and glory . . things directly commanded in regard of others . . loue to him , that is , an entire and earnest desire of his good . . the effects of loue , which are . inward . . outward . . inward . . in regard of the acts of conuersation passing betwixt vs. . in regard of other accidents . . in regard of the acts of conuersation passing betwixt vs for two respects . . the accepting and entertaining of his deeds towards vs. . the ruling of our cariage to him-ward . . the accepting and entertaining of his deeds towards vs , whether . good. . bad. . good and pleasing . . by kindnesse , taking all euen the least in good worth . . by thankefulnesse , in being carefull to remember , acknowledge , and requite them . . bad and iniurious and displeasing . . by meekenesse . . by forgiuenesse . . by meekenesse , which is a calme and quiet disposition towards him in the doing , or when wee heare of or remember the doing of them . . forgiuenesse and forgetting them afterwards , yea and readinesse to requite their euill with good , but not with euill . . the acts of our conuersation in regard of ruling our cariage to him-ward . . in regard of his hurt . . in regard of his good and benefit . . in regard of his hurt and euill , by innocency , which is an abhorring and loathing that we should be a cause of hurt , or wrongfull griefe to any . . in regard of his good and benefit by vertues that make vs apt to procure , . curtesie or seruiceablenesse , a readinesse to gratifie him in any kinde office , though not in strictnesse required at our hands . . peaceablenesse , by care to maintaine all good concord and agreement . . betwixt him and our selues . . betwixt him and others . . betwixt him and our selues . . in preuenting iarres . . in redressing them that are fallen out . . in preuenting iarres so farre as may be . . by pleasingnesse and desire to please him , so farre as we may reasonably and lawfully . . by passing by and couering his weaknesses and infirmities as natural disabilities and morall wants , that are not palpable , in not suffering our hearts to be estranged from him for them . by taking his deeds in the best part . . by parting with our owne right to him , so far as we may without too much hurting our selues or wronging our places . . by redressing iarres that are falne out , . by care to make amends to him by all good meanes if wee haue done wrong . . by willingnesse to accept of any reasonable satisfaction , if we haue beene wronged by him . . we must haue a care to haue agreement betwixt him and others , by care and readinesse to perswade peace , and set them at one . hitherto of the inward effects of loue in regard of the acts of conuersation . . now followes the inward effects of loue in regard of other accidents that befall him any way : as , . congratulation or reioycing in his good . . compassion or grieuing for his euil . hitherto of the inward effects of loue : now followes . the outward effects of loue , which are , . generall , in an amiable and kinde ordering of our countenances and whole cariage . . particular . . for his outward estate . . for his inward . for his outward estate . . in speech . . in deed . . in his speech , milde and good language . . in his deed , . defence against wrōgs and iniuries . . releeuing his miseries and wants . . his particular inward estate of soule . . in word . . in deed . . in word , in regard . of good . . of euill . . of good , to doe our best . . to shew it him . . to perswade him to it . . to encourage him in it . . in regard of euill . . of sinne . . of temptation . . of sinne . . to shew it him . . to disswade him from it . . to reproue him for it . . in regard of temptations and afflictions , to strengthen and comfort him vnder it . hitherto of the outward estate : now followes , . the inward estate of the soule in regard of deed . . by giuing him good example of life . . by moderating our selues in the vse of christian liberty for his sake . so much is commanded directly , whereof hitherto . now indirectly some things are commanded in regard . of men . . of beasts . . in regard of men , . liuing . . dead . . liuing , in preuenting that that may probably doe them hurt : as , . liues of mankinde beasts . . incommodious buildings , wels , pits , hie waies , &c. . dead , as comely and decent interring of their bodies . . in regard of beasts , a mercifull vsing them in giuing food , rest , and quietnesse necessary for them . hitherto the affirmatiue part . the negatiue followes : which shewes how this commandement is broken . . by omission of any of the former things either in whole or in part . . by commission in things quite contrary . . directly . . indirectly . . directly in regard of . our selues . . others . . in regard of our selues contrary to the forenamed , . loue. . the effect of loue. . loue. . in excesse , selfe-loue , a peruerse or ouer-earnest desire of our owne naturall welfare . . in defect , which is not often scene , in a kinde of bitternesse , in ill will against our selues . . the effect of loue is , . inward . . outward . . inward . . in regard of good . . in regard of euill . . in regard of good , which is either , . to come , first by despaire thereof , in defect : secondly , by a foolish hoping for it , in excesse . . present , contrary to cheerefulnesse . . in defect . . in excesse . . in defect , carnall sorrow . . for our owne crosses . . for the good of others , which is called enuie . . in excesse , by madde mirth and ouer-ioying ofthings carnall . . the inward effect of loue in regard of euill , either . . to come . . present . . to come . . in defect , timorousnesse , in dying almost for feare . . in foole hardinesse , in excesse , by an vnnecessary prouoking dangers . . present euill . . in excesse , stupidity , when a man is like a stone and will not feele them . . in defect ; when a man is carried away with fretting and discontentment at them . . the outward effects of loue . . for the naturall estate . . for the spirituall . . for the naturall estate . . in regard of the things concerning life . . in regard of life it selfe . . in regard of things concerning life . . good. . euill . . good. . for getting them . . for the vse of them . . for getting them . . by toilsome labouring for them , to the hurting of the bodie . . by slothfull neglect of them . . for the vse of them . . in excesse , by taking them excessiuely and intemperatly , where is the practise of gluttony , drunkennesse , and all luxuriousnesse and not . . in defect , by niggardly pinching of ones body , for want of necessary things . . euill and hurtfull , in regard of the things concerning life . . by excesse , here is hazardfulnesse in venturing vpon needlesse dangers , as combats , dangerous sports , climbing , &c. . by defect , here is timorousnesse , and that , . in not daring to vse fit meanes for preuenting them that might be preuented out of feare of the euill . . in not daring to hazard our selues to them when our calling requireth . . the effects of loue for our naturall estate , in regard of life it selfe . . in defect , attempting wilfully to take away ones life by selfe-murther . . in excesse , in vsing of base and vile shifts to saue ones life . . the outward effects of loue , for the spirituall estate , . by impenitency . . by venturousnesse vpon the occasions of sinne . so much of the sinnes against our selues : those follow that are against others . . against loue . . against the effects of loue . . against loue . . in excesse , fondnesse and carnall loue . . in defect , hatred , hauing two degrees , . of dislike of the person , not for his sinne but wrong . . a malitious desire of his hurt . . against the effects of loue which are in regard , . of his naturall estate of life . . in regard of his spirituall estate of life . . in regard of his naturall estate , which is , . inward . . outward . . inward , respecting . the acts of conuersation . . o her accidents . . the acts of conuersation passing betwixt vs. . for accepting of his deeds . . for ordering our deeds . . for accepting of his deeds . . good. . bad. . good , contrary . to kindnesse , in disdainfulnesse , and scornefull reiecting of kindnesse . . to gratitude . . by formall thankfulnesse in words alone . . by vnthankfulnesse . . by denying or forgetting a good turne done to vs. . by requiting good with euill , which is worst of all . . bad , against . meeknesse . . forgiuenesse . . meeknesse . . in excesse , being too meeke , so that sinne maketh not one angry . . in defect , by anger for wrongs too sore , too much , or too long , and it is . vnkindnes taking . . sullennesse . . rage . . against forgiuenesse , by reuengefulnesse in remembring euill to requite it with the like or worse . . the act of conuersation , for ordering our deeds toward him . . euill . good. . euill , against innocency , which is harmfulnesse and mischieuousnesse ( for too innocent one cannot be ) in delighting to hurt others . . good , contrary . to seruiceablenesse . . to peaceablenesse . . to seruiceablenesse . . in excesse , by charging our selues harmefully , for superfluous kindnesses , ouer-kindnesse . . in defect , by hoggishnesse and churlishnesse , refusing to doe good . . good , contrary to peaceablenesse . . in excesse , by being of a man pleasing disposition , rather sinning then incurring their displeasure . . in defect . . by fained peace to entrap the sooner . . frowardnes and contentiousnesse in causing falling out , . betwixt our selues and others . . betwixt some of our neighbours and others . . betwixt our selues and others . . by procuring jarres . . by nourishing them . . by procuring iarres . . through crosnesse and thwarting . . through misconstruction of things indifferent . . through prying into each weaknesse . . through rigorous standing vpon ones right . . by nourishing them . . in stoutnesse , scorning to acknowledge and make amends for wrongs . . in vnappeasablenesse , and refusing to be contented with any reasonable satisfaction . falling o●t betwixt some of our neighbours and others , in desire to sow quarrels , and to nourish them . so much of the effects of loue inward , respecting the acts of conuersation : now followes in respect of . other accidents , in regard of his naturall estate befalling him . . good , enuie , contrary to fellow reioycing . . euill , . in excesse , which is foolish pittie . . in defect . . in hard hartednesse , in carelesse neglecting his miseries . . in crueltie , in reioycing at his smart , and reioycing in any euill of his whatsoeuer . . the effects of loue , in regard of his outward naturall estate . . in word . . countenance . . in deed . . in word . . for matter . . for manner . . for matter . . mocking , specially at his miserie . . rayling at him , with ill names and vpbraidings . . threatning him , with future reuenge . . for manner , clamorousnesse and crying out , in ouer-loud words . . in countenance and gesture , in a sowre , fierce , angry , discontented looke , and dogged carriage . . in deed , and that . by attempt alone , as casting a thing at him to hurt him , as saul cast his speare at dauid . . by effect also in degrees . . inferiour . . more notorious . . inferiour , that hurts , but kills not , as . oppressing . . smiting . . oppressing and grinding his face with hard dealing of any kinde . . smiting , wounding , and mayming him . . more notorious , in taking away life . . manifestly . . closely . . manifestly , . by weapon . . by poison giuen to him . . by weapon , whether . suddenly in passion , or . premeditately , as in lying for him , or challenging him . . closely , by some deuice , as dauid killed vriah , and so many kill others , by sending them out to warre in hope they shall perish there , and neuer returne . hitherto of hurting ones neighbours naturall life . now follow the hurts , . to his spirituall life , and that . in word . . in deed . . in word , in foure kindes of ill speeches . . in poysoning him . . drawing him . . in disswading him . . in discomforting . . in poysoning him , with hereticall and vnsound doctrine . . in drawing him to sin , whether . to commit it at first , which is , inticing to ill , or . to continue impenitently in it , which is , to strengthen the hands of the wicked , as a flatterer doth in commending one for that that is naught . . in disswading a man , from beginning or continuing to doe well , by faire or foule words . . in discomforting the tempted , or afflicted , with ill and aggrauating specches , and vnfound collections , as iobs friends did . . spirituall hurt in deed . . by molesting and troubling a man , for well doing . . by giuing bad example , especially being the first inuenter of a sinne . . by abusing of christian libertie , to the grieuing of some , or animating of others in euill , this is to be vnderstood , if the thing be left at ones owne choice to doe , and he be not enioyned to doe it . hither of direct breaches of this commandement . the indirect breaches are , . towards men . . towards beasts . . towards men . . liuing . . dead . . liuing , by doing such things , as in likelihood may endanger them , as . keeping cruell and mad beasts . . in building staires , or other like things dangerously , or stiles , &c. . dead , by barbarous and inhumane vsage of the dead corps . . towards beasts in two things . . in ouer-working them , without fit hartening of rest and prouender . . in delighting in their worrying one another for sports sake ; for a good man is mercifull to his beast , therefore it is the part of a bad man to be cruell . hitherto the sixth commandement concerning our owne and neighbours safetie . the seuenth followes . thou shalt not commit adulterie . and it takes order for the preseruation of the puritie and chastitie of our selues and our neighbours . the things commanded are . direct . . indirect . . direct , puritie or chastitie , which is , the right ordering of our whole man , in regard of the facultie of generation , and it is twofold . . out of matrimonie . . in matrimonie . . out of matrimonie , in single life , by restraint of our selues , in regard of that facultie , both inward and outward . . inward , in holding of the desire it selfe in compasse , that it be not carried after one , that god hath not allowed to take : this is kept in order , . by spirituall meanes . . by naturall meanes . . by spirituall meanes , which is twofold . . earnest praying , if need be , ioyned with fasting . . meditating on gods word , both threats and promises , that we may feare him , and delight in him . . by naturall meanes , which are three . . temperance in diet , for quantitie and qualitie , both of meat and drinke . . diligence , in labouring in a calling . . shunning the opportunitie of time , place , and companie , fit to inuite to that sinne . . outward , in regard . of speech , by modestie and puritie of speech , putting away mentioning of vncleannesse , and all manner of incensiue speeches . . in regard of action , both in regard . of things inducing to the sinfull act , by modest , shamefast carriage , free from all such behauiours , as may prouoke and incense . . of the sinfull act it selfe , by possessing ones vessell in holinesse and honour , and keeping the body vndefiled . . the right ordering of a mans selfe in matrimonie , which in case the fore-named meanes will not subdue the desire , one is bound in conscience to contract , and therefore some duties concerne . the entring into this estate . . the vse and enioyment of this estate . . the duties required , vnto the entring into this estate , are two . . a due choice of a yoake-fellow , where some things ate to be respected . . of necessitie . . of conueniencie for the matter . . of necessitie , which are three . . that they be sufficiently distant one from another , in regard . of bloud . . affinitie . . in regard of bloud , for the right line vpward and downward , abstaining from all generations ; no man euer marying his mother , grand-mother , great grand mother , &c. and so downward . . for the collaterall line . . vnequall , abstaining from mariage , betwixt all that haue the place of parents and children , each in respect of each other , as the vncle from the neece , so the great vncle , &c. . vnequall , abstaining from mariage betwixt brother and sister , and further , conscience so farre as i know doth not forbid . . affinitie , where these be the rules , . a man may marie none of those that are so neere to his wife in bloud , that were she a man , she might not marie them , and so a woman may marie none so neere to her husband in bloud , that had he beene a woman , he might not haue maried them . . affinitie rests alone betwixt parties themselues , betwixt whom it befalleth , and doth not deriue it selfe to any other person . as i only am neere in affinitie to my wiues sister , so is not my brother , or father , or sonne , or vncle . . dutie of necessitie , that they be of sufficient strength and age for generation , else it is a weake mariage . . dutie of necessitie , that they be both free and vncontracted to any other , else it is a nullitie . . things to be respected , in regard of conueniencie for matter . . of religion , that they serue the same god , and be of the same religion . . of ciuill life , that they be . of proportionable qualitie for age , not one too old , or young for the other . . that there be a paritie of parentage and wealth , somewhat neere . thus farre of the dutie , at the entrance into the state of matrimonie , a due choice . now followes the second dutie . . a due proceeding to it , where also some things . of necessitie , must be done . . of conueniencie , must be done . . of necessitie . . they must haue consent of parents , if they haue parents . . they must take each other with an expresse couenant and purpose of liuing together during their life . . some things are to be respected , in regard of conueniencie , that the couenant be . made by degrees . . be published . . be made by degrees . . in espousals , which is a mutuall giuing of the right of each others bodies , by a serious and solemne promise of mariage . . in wedding , by giuing possession of each others bodies , in a promise of liuing together during life . . that the couenant be published and solemnized , according to the different custome of each countrie . . the duties that concerne the vse and enioyment of this estate . . in regard of the yoake-fellowes . . in regard of all others . . in regard of the yoake-fellowes selues , by communicating themselues , . willingly , without grudging or shew of dislike of each other . . seasonably . . sanctifiedly with praier . . moderately and sparingly , to asswage desire , not prouoke it . . in regard of enioyment of all others , by a totall abstinence from them , euen in desire , or any thing that may expresse desire . so much for things directly commanded . . it commands indirectly , . shamefastnesse , a vertuous kinde of shaming , to doe or see any thing that may but carrie an appearance of mouing such conceits . . grauitie , and modestie in attire . hitherto the affirmatiue : the negatiue followes , shewing how this commandement is broken , by omission and commission , and that . directly . . indirectly . . directly . . inwardly in heart . . outwardly . . inwardly in heart , by inordinate lust , and lust is inordinate , . for the measure , when it is a burning , an eager and a vehement desire , bearing downe the whole soule , and consuming all other desires . . for the subiect , when it wanders towards vnallowed persons . . outwardly , and that . in rotten communication . . in actions that are lewd . . rotten communication . . by prouoking , foule speeches , chiefly songs . . by talking of the lewd deeds of others , or ones selfe , with delight . . by soliciting , and tempting any body , as iosephs mistresse did him . . in actions that are lewd . . such as leade and induce to the act . . the act it selfe . . such as lead and induce to the act , which is wantonnesse , . of the body . . of attire . . of the body it selfe . . for the seuerall parts of it . . for the whole . . for the seuerall parts of it , as . the eie . . the eare . . the foot . . the hand . . the mouth . . the eie and countenance . . by beholding things . . by alluring glances . . beholding things incensiue , as . lewd pictures and images . . filthy stage plaies . . the generating of beasts . . nakednesse of others . . by alluring , and promising glances of the eie , in hauing eies full of adulterie . . the eare , by a willing listening to filthy tales , speeches and songs . . the foot . . running to places of ill resort , fit for that ill purpose . . in making signes of ill meaning , treading on the toe . . the hand . . in gesturing sorth vncleannes . . in touching and toying by any ouer-familiar touches , chiefly of the secret parts , for which a womans hand was to be cut off . . the mouth , in vnchaste kissing . . the whole body , . in impure imbraces and counterfetting the act of euill . . lasciuious dancing or reuelling , which is an artificiall wantonnesse . . the wantonnesse of attire , and that . by light and vndecent attire that speaketh out wantonnesse and vanity , as laying open the breast . . by changing attire , in a mans putting on womans apparell , or contrarily , which god calleth abomination vnto him . . the lewd act it selfe : which is , . in strange and vndue abuses of this facultie . . in inordinate abuse of the course of nature . . in strange abuses of this faculty , otherwise then agrees to the naturall course . . with ones selfe by committing the sinne of er and onan . . with others . . of the same kinde . . of other kindes , as man or woman with a beast , which is confusion . . of the same kinde , and that . of a different sex . . of the same sex , viz. man with man , or woman with woman . . inordinate act of abuse of the course of nature is either out of mariage , or in respect of mariage . . out of marriage , fornication , which is a mixture of two single persons , aggrauated . by the manner of committing . . by the person with whom it was committed . . by the manner of committing , if be done . by violence , so its rape . . by charmes and spels , so it s worse . . by the person with whom it was committed , if it be too neare of kin or affinity , then it s called incest . . inordinate abuse of the course of nature in respect of mariage , and that . for the owne yokefellow . . for others besides . . for the own yoke-fellow , and that . for the entring to it . . for the vse of it . . for the entring into it . . in regard of choice . . in regard of proceeding . . in regard of choice , if one take . one that is precontracted . . one that is too neere a kin . . in regard of proceeding , if one enter it . without consent of parents . . by a forced couenant , or else fained , or extorted by fraud . . in regard of the vse of it . . by deniall of ones selfe to the yokefellow , chiefly in running away in desertion . . by abuse of the mariage bed , and that . vnsanctifiedly . . vnseasonably . . immoderatly . . others beside the owne yoke-fellow . . in polygamie , which is a couert adulterie . . in flat adultery with another , not so much as in conceit a wife or an husband , which is , . single , when one alone is maried , and is the worse , if the woman be maried . . double , when both are maried , and both receiue aggrauations , as fornication did before . so much of direct breaches , it is also broken . indirectly , and that . by occasions of this sinne . . by the appearances of euill . . by the occasions of this sinne . . to others . . to ones selfe . . to others . . in costly attire . . in discouering ones selfe impudently or carelesly . . to ones selfe . . by idlenesse and neglecting ones calling . . by intemperance in food . . for quality , which is luxuriousnesse . . for quantity , which is gluttony and drunkennesse . . by vnseasonablenesse of meeting , . in respect of place , solitary . . in respect of time , in the night . . in respect of person , one that one desireth or hath sinned with , or is likely to tempt or yeeld . . indirectly by the appearances of euill , . in garish attire . . in light cariage . . in companie keeping with suspected persons . hitherto of the seuenth commandement : the eighth followeth . thou shalt not steale . and it takes order for the right cariage of our selues , in regard of riches or goods of this world . the things herein are , . inward . . outward . . inward , a well ordering of the inward man towards these outward goods in regard of . the iudgement , by esteeming meanely of riches , in contemning it , or counting it dung or drosse in comparison of heauen , and of little value simply , because it can doe no good , but in this base and worthlesse life . . in regard of the thoughts , that they bee but sparingly bestowed in thinking of worldly businesse , euen no more then the necessity of our calling induceth . . in regard of the affections , which are chiefly six . . loue , . desire , . trust , . ioy , . feare , . griefe ; that must not be at all , or scarse any whit at all exercised about the goods of this life , for s. iohn saith , loue not the world , and be contented with that you haue ; and trust not in riches ; and let the rich man not reioyce in his riches ; and care not for to morrow , and let vs vse the world as though we vsed it not . . the outward things commanded , are . in regard of our owne estate or goods . . in regard of the estates and goods of others . . in regard of our own estate or goods . . by a due care of maintaining our estate . . of enioying and vsing the same . . by a due care of maintaining our estate : and that is , . by due getting . . by due keeping . . by due getting , to which end . we must haue a lawfull calling , something to imploy our selues in for our owne aduantage by the common good . . we must vse it lawfully , viz. . to the right end , the interesting of our selues into gods blessings according to his will. . in a right manner , with practise of three vertues . . diligence . . prudence . . cheerefulnesse . . by due keeping , which is thrift . . diligence , is a vertue whereby men doe duly apply themselues to the workes of their particular callings : it hath two parts . . painfulnesse and laboriousnesse , whereby a man doth earnestly performe the workes of his calling whilst he is at them , setting his head and hand and all to worke therein to some purpose . . constancy , whereby a man continues close at them , till there bee a iust cause of intermission offered . the iust causes of intermitting our callings are , . spirituall . . naturall . . spirituall , . for the sanctifying of the sabbath day . . for performing religious duties on the weeke day , either . priuate . . publike . . priuate , as . prayer . . meditation of gods word . . praier . . alone . . with the family . . publique , the hearing of the word of god preached , vnlesse some extraordinary or speciall occasion of our calling hinder . . naturall causes of intermitting our calling , and these are . necessary . . indifferent . . necessary , respecting . others . . ourselues . . others , to doe seruice , . in the workes of an higher calling , as in publique meetings , &c. . in the workes of mercy , visiting the afflicted . . in workes of courtesie , visiting of friends and feasting , &c. so that it bee moderate , not hurting ones estate , and with choyce of fit times . . respecting our selues . . in sicknesse , when god doth force vs to cease from them . . in health . . for feeding our selues . . for refreshing our bodies with fit sleepe . . naturall causes indifferent for sports and pastimes : and that we may lawfully vse pastimes or sports , we must , . aime at the right ends , which are . principall , gods glory , by fitting our selues the better to serue him in our callings . . inferiour , which are . refreshing of the minde in dulnesse . . exercising of the body for health . . that we may lawfully vse sports , we must obserue the right rules for attaining of these ends , for . our affections to sports , that we loue them not , that is , suffer not our hearts to be so set vpon them , that wee cannot quietly want them ; because we haue brought our selues in subiection to them . . the sports themselues , concerning . the matter of them . . the manner of vsing them . . concerning the matter of them , three rules must be followed in choyce of sport . rule . . that the thing vsed for sport , be a thing lawfull and indifferent . . in regard of it selfe and its owne nature , as not being forbidden by god. . in regard of other considerations , taken . from the magistrate . . from our selues . . from our brethren . . from the magistrate , that it be not by his lawes prohibited . . from our selues , that it be not . ouer-costly . . ouer-dangerous . . ouer-costly for our estates , as taking vp more expence then wee can vsually allow , . for gods worship to maintaine it . . for workes of mercy to the poore . . for workes of mercy to our brethren . . ouer-dangerous to our bodies , as hazarding life or limme in the following of it , as some sports doe . . from our brethren , in that it doth not trespasse and dammage them . rule . for choyce of sports . . that the thing vsed to sport be someway beneficiall in it selfe , not barely seruing to content the fancy , else it s worse then an idle word , and so a sinne . rule . for choyce of sports . . that it be a matter so meane and low , as may be abased to so meane an vse as sporting , for serious and waighty things must be handled seriously . . the manner of vsing sports , in regard of the principall circumstances . . time. . not beginning before the vse of body or minde doe require them . . continuing , and that must bee but a little time , euen lesse then vsually is spent vpon duties of religion . . circumstance is company , with whom wee ioyne in them , that they bee at least ciuilly and morally honest men , not notorious and scandalous sinners . . circumstance is of place , that it be . somwhat retired , not ouer-publique , for feare of offence and inconueniences . . of honest note , not infamous . . circumstance is price , that we play for nothing , seeing sports are not appointed by god to transferre the right of goods from one to another , but acts of our calling , and because this is the procurer of most abuses committed in sporting through the setting of a greater edge vpon a mans desires to them then they should haue to things sportfull , or if wee will needes play for something , the summe must needs bee of such a nature , . as the players both of them can well spare without any apparant detriment to their estates . . as for the quantity of it , is not fit to stirre vp couetous passions . . as in other cases a man of discretion would make none account , nor be no whit at all moued with the gaining or losing of it . hitherto diligence in our callings : the next vertue to be practised in our callings is prudence or discretion . . prudence is a vertue of ordering our affaires in such a manner , as we may attaine good and prosperous successe therein , or if we be crossed , it befall not through any default of our owne . the rules of wisdome tend to two heads . . to meet with losses . . to make our businesse thriue . . to meet with losses and indammagements . . by preuenting them . . by mitigating them . . by preuenting them so farre as may bee . . by taking good security of those with whom we deale : take a pledge of his hand , for a stranger , saith salomon . . by secrecy : keepe thy selfe secret for the wife of thy bosome , saith the prophet . . by a good boldnesse , to denie vnfit requests , chiefly of those that enter into bonds , or bee sureties for them , vnlesse it be . for honest men , and sufficient to our knowledge . . for our friends and familiars . . for such summes as we can well pay our selues , without feeling a great burden to our estates . . by dealing plainly and squarely with all men , lest it fall out that crafty snares take his foot that laid them . hitherto of preuenting losses , now followes . by mitigating losses , and making them as easie as may be , which cannot be totally preuented , as by reuealing ones debts , &c. to his friends , and crauing their helpe , afore it be too late , as salomon aduiseth in case of suretiship . . rule of wisdome is to make ones businesse thriue and proue gainfull , for which end some generall rules are giuen in scripture . . obserue and take fit times and seasons , that nature or other occasions offer , as the ant that laboureth in summer , for that is a season for all things , as in youth and health to get for age and sicknesse , &c. . to know our estate , and keepe all our affaires , bargaines , &c. within the compasse of it , as salomon bids , know the face of thy flocke , pro. . . . to doe things chiefly of importance in ones estate , with deliberation and counsell , for in the multitude of counsellers is peace . . to feare the worst as well as hope the best , for suspecting what ill may come , and not only what must needs come . . to put all things to such vse , as much as may be , that a man may liue of his owne and not be euer buying , as salomon aduiseth , pro. . last . . duty . hitherto of wisdome in our callings ; cheerefulnesse followes , and it is a vertue whereby a man goes forward in the works of his calling with an vndiscouraged heart , euen though crosses come , out of the consideration of gods good prouidence in all things , and a dependance vpon his truth to cause all worke for the best . and so much for that part of maintaining ones estate which consists in getting . that followes that consists in keeping , and here comes to be practised the vertue of thrift . thrift is the vertue of obseruing due measure in expences , and it is done by two things . . by cutting off vnfit expences . . by moderating needfull expences . . by cutting off vnfit expences , which are of two sorts . . vnlawfull , such as when the matter whereupon they are bestowed is repugnant to gods will , as maintaining of harlots , bauds , &c. and an hundred such like . . needlesse , such as come not within the limits of a mans vocation , and wherein he followes not god ( spending because hee sees god would haue him spend ) but his owne lusts , spending because for some carnall end he hath a will to spend , whereof the most vsuall are these . . by vaine iourneys from place to place . . by vaine feastings , and merry meetings . . by vaine sutes in law to vndoe another , or seeke reuenge of him . . by vaine gifts to ones greater , in hope of aspiring . . by vaine vndertaking in ostentation to pay for all when he comes in company , &c. . by moderating needfull and vertuous expences , in meate , drinke , apparell , building , houshold stuffe , sports and the like to these , framing them . to the naturall vse appointed of god. . to a mans owne meanes , gettings , and reuenues , for if more come out then in , there will be emptinesse at last . . to a mans owne estate and place , in regard of gouernment , and authority , and ranke where hee dwels : a gentleman must not affect to be like a lord , a lord like a king , in building and such like . hitherto of maintaining ones estate : . now secondly of enioying and vsing the same by applying our selues to reape those benefits from them whereto naturally they serue , and which god would haue vs to reape by the practise of the vertue of liberality or bounty , or in a great estate munificence , both in respect , . of our selues , by taking a comfortable portion for our persons and families , in meat , drinke , cloth , &c. according as god shall blesse vs. . to others , and that both . publique . . priuate . . publique , in being at charges for the common benefit in building , bridges , hie-waies , free-schooles , colledges , almes-houses , hospitals , &c. which is right munificence and a being rich in good workes . . priuate , and particular . . in mercy . . in kindnesse . . in mercy to the distressed . . by lending freely to them that neede . . by giuing to them that want . . in kindnesse to neighbours and friends , and all men in the practise of the vertue of hospitality ( by a louing and moderate entertainment of honest men that shall haue occasion to come vnto vs ) and other like courtesies , onely know that mercy must take the vpper hand of these curtesies , for christ saith , call not thy rich friends to dinner , but the poore , meaning call the poore rather . hitherto of the duties required in regard of our owne estate . that followes secondly which concerneth ▪ . the estate and goods of other men , called particular iustice , which is the vertue of giuing to euery man his owne , of which we must consider , . the generall rules . . the diuers kinds . . the generall rules , which in scripture are two . . doe to euery man , at ye would they should doe to you . . serue each other in loue , not looking altogether to serue your selues . . the diuers kinds : iustice is . of words , called truth , . in assertions , denying or affirming as the thing is . . promises , faithfully resoluing and endeuouring to the vtmost of our power to keepe them . . iustice is of dealings and affaires consisting of many words and actions , and this is . commutatiue . . distributiue . . commutatiue , that concerneth affaires that passe betwixt man and man in regard of the goods of this world : inioyning vs . for parting with that that it in our hands to others . . for taking from others . . for parting with that that is in our hand to others . . to make them satisfaction for all trespasses wittingly or vnwittingly done to them in their goods , by our selues or beasts , &c. . to make restitution to them of whatsoeuer we haue vnlawfully gotten into our hands , or if the right owner bee vnknowne or gone , we must restore it to god for the maintenance of his worship . . wee are inioyned for taking any thing into our owne hands of others . of which consider , . the generall rule . . the most eminent and vsuall kindes . . the generall rule , which is this , let no man take any thing but that , nor any more but that , to which hee hath sure and plaine right and title . right is a respect depending betwixt some persons , and some good , out of some due consideration , in reason , whereby the possessing of that wealth becomes lawfull for those persons . right is of two sorts . . diuine . . humane . . diuine , arising from some speciall institution of god in his word , as that of the ministers of the law to tithes , and so now of the ministers of the gospell too , which succeeding in the worke of attending gods worship , cannot but succeed them in the reward of taking gods portion , that is , the tenth , which hee hath challenged as his owne , of all men increase . . humane , arising from the common institution of god , founded vpon some speciall things considerable in men , and this is also double . . naturall . . ciuill . . naturall , that is grounded vpon the light of nature going alone , and that in things of two sorts . . such as haue no knowne and certaine owner . . such as haue a certaine and knowne owner . . such as haue no certaine and knowne owner , as . publique things , the right whereto must be taken from transaction of publique persons . . common things , as wild-fowle , and which are his that by honest labour without trespassing the lawes or ones neighbours , shall get them . . lost things , which are his that findes them , vnlesse the owner shall bee knowne , or the lawes dispose otherwise . . such as haue a certaine and knowne owner , and in these right ariseth either . from the person that departeth with goods . . from both parties ioyntly . . from the person that departeth with goods onely and alone , and that is either . by free will , i say , will free from error , deceit , compulsion or force , open or secret , composition or conditioning , secret or open , and that that is so passed is gift . . by iniury offered by him to the person , goods , name , &c. of the other , according to the quantity or quality of the wrong for matter or circumstance , and this is satisfaction . . from both parties ioyntly , viz. him that parteth with goods , and him that receiueth the same too , and that is either . some speciall obligation passing betwixt them , of neerenesse of bloud , or duty , or the like , whereupon are grounded inheritances , and the descent of lands and goods , and diuers payments and dues to princes and officers . . some exchange of one beneficiall thing for another of proportionable value , i say beneficiall in it selfe , and in it owne nature , as . seruice . . stuffe . . seruice , for stuffe , and seruice . . stuffe , for seruice and stuffe , according to that speech , do vt des , do vt facias , facio vt des , facio vt facias . and here is the ground of lawfull contracts and bargaines , a lawfull bargaine being nothing else , but the expressing of an agreement vpon such an exchange . . ciuill , humane right , arising from the laws of each kingdome , state and societie , ( which doe so far forth , and no further warrant conscience , and giue right before god , as they are built vpon the fore-mentioned , either naturall or diuine rights ) which are referrable to two heads . . rewards , priuiledges , fees , &c. . penalties , mulcts , punishments . hitherto the generall rule of commutatiue iustice , now followes . the most eminent and vsuall kinds , which are fiue paire . . paire . . buying . . selling. . paire . . setting or letting . . taking . . paire . . borrowing . . lending . . paire . . hiring . . working for hire . . paire . partnership . in buying and selling , . the buyer is bound . . the seller . . the buyer is bound to some things . . in regard of the thing bought , that he buy alone , that that is free for him to buy : no man else being interessed into it by any precedent cheapning or bargaine . . in regard of the manner of the buying . . for reckonings , that he make straight and true . . for price , that he giue as much as the thing is worth , in his owne esteeme . . for paiment , that he make it with currant money , and in the appointed time . . for measure , that he satisfie himselfe with the due measure , and seeke no tricks , for procuring an ouer-plus . . the seller is bound to some things respecting . the thing sold , that it be saleable for substance and qualitie , the same that he would haue it taken for , not worse . . the manner of selling . . for reckoning , that he make it iust and square . . for price , that he take no more then the worth of a thing , that is , so much as it is vsually sold for , and as may make him a sufficient gainer in his calling , euen so much as he would giue , all things considered , if he were to buy . . for the measure and waight , that he vse true ones truly . . the seller is bound to some things , respecting the person to whom he selleth , that he satisfie himselfe with customes duly gotten , not by tricks and deuices drawing in any one . in setting , letting , and taking , the duties . of the setter . . of the taker . . of the setter or land-lord ( for the chiefe setting is of land , though there be a setting also of other things . ) . that he set things at a reasonable rate , euen as himselfe would giue , and as the taker may be a gainer . . that he set things good and sufficient for the vse whereto they be set , not secretly faultie , as houses or land , in whom some other hath some title , or the like . . that he afford to the taker , a quiet vse , fruition , and enioyment of the things set , according to the conditions agreed vpon , without any oppressing him with other seruices . . that in case of lands and houses and the like , he renew the lease of his tenant , ( or his estate , as it falls our ) vpon reasonable termes , rather then set it to any other , supposing the tenant to haue beene a carefull and faithfull tenant . . the taker must . take that is free from others . . keepe that he taketh without spoile , or waste , or hauocke , and vse it well whatsoeuer it be , horse or other thing . . paie his rent or hire in due time . . he must redeliuer it to him that set it , according to conditions , safely kept and preserued . in borrowing and lending , the duties . of the borrower . . of the lender . . of the borrower are , . to borrow but for his need and vse , when he cannot make any other shift , not otherwise , for why should hee make himselfe a slaue ? . but resolue , and care to repay in due season . . must vse the thing borrowed so well , supposing it to be a thing to be repaid in the same indiuiduall thing , as if it were his owne . . the lenders duties are . to lend freely to the poore ( that are honest , and conscionable of repayment ) so much as they can spare . . to lend , but for a moderate gaine , ( in case they lend to a sufficient man , that shall imploy it to his gaine ) at most , but for so much as that summe of money laid out in the purchase of land or an house , would yeeld ( or if any more , very little , in consideration of the greater casualties of money , then an house ) with the like ease . and freedome from all trauell and expence . . to vse moderation , in the taking of morgages and forfeitures . . to be as much as may be , without too much detriment , forbearant in suits of law. in partnership , the duties of partners are . to make indifferent and equall conditions of their partnership . . to vse due care and diligence in the things that are betwixt them , as their owne proper goods . . to purloine , and diuert nothing from the common stocke without agreement , but to giue vp an euen reckoning , and make a iust diuision , according to their couenants . so much for commutatiue iustice . now . of distributiue iustice , so farre as concernes the iust decision of controuersies about meum and tuum , and the iust satisfaction of dammages and wrongs in ones goods , in matters . ciuill . . ecclesiasticall . . ciuill , so farre as concernes . priuate persons . . publique persons . . priuate persons , that haue causes in courts of iustice . . that they commence not causelesse suits , grounded on spight , or quiddities of law . . that they vse no dishonest shifts nor delaies , to wearie out an aduersarie , and by name not briberie . . which concerne publique persons . . all , in regard of publique lands , &c. committed to them , that they imploy them faithfully to the publique good . . those that haue to doe in sentencing causes . . that they content themselues with lawfull and moderate fees . . that they further the right , each to his vtmost knowledge and power . . in matters ecclesiasticall . . by bestowing of holy goods on holy things and persons . . by a free bringing in of fit men to the ministery , and the places of charge , which we call benefices , for if the iudge must take no gift , i pray you may the patron ? will it not also blinde his eies ? so much for the affirmatiue part of this commandement . the negatiue followes , which is broken two waies , . by omission of any of the things commanded . . by doing things contrarie thereto , and that . inwardly . . outwardly . . inwardly , in the disorder of the inward man about wealth , viz. . in the iudgement , in high esteeming of riches , which is , laying vp treasure on earth . . in the thoughts , in minding earthly things , bestowing many , yea the most of our thoughts vpon them , leauing none , or the fewer number , for things celestiall . . the affections to wealth . . simplie . . respectiuely . . simply , and in it selfe : loue , when a man loues the world for the loue of money , is the root of all euill . . respectiuely . . to our hauing them . . to our wanting them . . to our hauing them . . already . . hereafter . . alreadie . . of confidence , when we trust in riches , .i. promise our selues to liue happily , or to scape miserie for them . . of ioy , when wee are very glad , of hauing gotten much . . hereafter , desire , when we couet wealth inordinately , . for degree of desiring , in suffering the desire to be earnest . . for quantitie of the things desired , when we desire more then enough for necessarie vses . . for the end of desiring , when we wish them , either only to looke vpon , or to set vp our selues . . respectiue , wanting them . for the present , in carnall sorrow , whereby we ouer-grieue crosses and losses . . for the time to come , in carking and caring , which is a mixture of griefe and feare for wants doubted of that they will come . . by doing things outwardly contrarie thereto . . in regard of our owne estate . . in regard of others . . in regard of our owne estate or goods , concerning . the maintaining of our estates . . the vsing of them . . in regard of maintaining our estates . . by getting . . by keeping . . by getting , where are two maine sinnes . . liuing without a calling , as vagrants , and most gentlemen and vsurers . . abusing a calling . . for the matter of it , when it is either sinful or vselesse , as the beareward , the keepers of cock-pits , dicing houses , &c. . for the end of following it , when one labours to be rich , propounding a false end to himselfe in his labours . . for the manner of prosecuting it . . in excesse . . in defect . . in excesse . . by toilesomnesse , that is , to eager setting to the workes of ones calling , that one hath no time for comfortable refreshing , or exercises of pietie . . for himselfe . . for his people and familie . . by craft and worldly wisdome , when a man is so attentiue to his gaine , that he neglects iustice and honesty , at least the things of a better life . . by too much iollitie and liuelinesse , when a man hath no life , but for his worldly businesse , because he sees prosperitie comming . . in defect , by three vices . . idlenesse . . folly. . dulnesse and lumpishnesse . . idlenesse is the sinne of slacknesse in doing the workes of his calling , and hath two parts . . a carelesse doing of them , whilst we tarie at them , working as the prophet saith , till one be cold . . a causelesse departing from ones businesse , and bestowing the time in things vnprofitable , that are so . simply . . accidentally . . simplie : as . vaine twattle , and talke of the lips . . vaine bookes and pamphlets . . vaine thoughts and conceits . . accidentally . . in regard of their quantitie . . in regard of their impertinencie . . in regard of their quantitie , because they be vsed too much , as . sports , which is sportfulnesse . . sleepe , which is , sluggishnesse . . in regard of impertinencie , in that they concerne not ones selfe , as being a busie body in others matters . . vice , folly is the vice of doing things in such an vntowardly manner , as that one hinders himselfe , and brings crosses vpon himselfe , and that foure waies . . by rashnesse . . heedlesnesse . . too much opennesse . . credulitie . . by rashnesse , venturing vpon things hastilie , and of ones owne head . . by heedlesnesse , in casting off the consideration . of a mans owne estate , how farre it can reach , or cannot reach . . of the perils and dangers that may come , in all dealings . . of the fit seasons , of doing and getting things . . by too too much opennesse and blabbing . . by credulitie and too much beleeuing , where the maine fault is , suretiship and carelesse lending . . vice , dulnesse in following ones calling , which is a vice of being heauie , and troubled in ones calling , and vnwilling to follow it , in regard of discouragement by crosses , and wanting of successe . hitherto of the faults in getting : now for keeping it , and likewise of vsing , for they are neere of a nature , and coincident , the same vices crossing the two vertues of thrift and liberalitie , viz. . in defect . . in excesse . . in defect , nigardice , which is a sparing more then is fit , both . from ones selfe and family , when he cannot afford himselfe and them fit food and attire for his place and meanes . . from others . . by churlishnesse , against kindnesse and hospitalitie , when one refuseth to giue fit entertainment , and performe fit curtesies . . hard heartednesse , when one refuseth to releeue the necessities of the poore , and to doe other workes of mercy according to his place . . in excesse , which is twofold . . wastefulnesse , in letting those , as bread , drinke meat , &c. goe carelesly to losse . . prodigalitie in expences . . sinfull , as riot , gaming . . superfluous . . exceeding ones place , when he striues to be as hie as any of his ranke , yea , as some of an hier ranke . . ones meanes , in that his expence procures . indebtednesse , that he goes into the bookes and bonds , more then he can well pay . . barenesse , in that nothing remaines . for himselfe . . for workes of mercy . . for himselfe , . to bestow on his children . . to beare out sicknesse or crosses . . barenesse , for workes of mercie , such as his estate well husbanded would afford . so much of the sinnes against ones owne estate : those follow , that are committed against the estates . of others , our neighbours , by the practise of vniustice : vniustice is the sin of desiring and taking that that is another mans , or of hindering another man from that that is his owne . vniustice is practised . palpably . . colourably . . palpably and plainly , when there is no colour of any cause alledged , why a man should haue that that is anothers , yet he will haue it without any , so much as a seeming right , and that . by taking . . keeping . . by taking , . in ones owne person . . in his beast . . in ones owne person . . by fraud and cousenage , whereof the deuill and men haue inuented a thousand tricks . . by force and violence , carrying away our neighbours good , cleane against his good liking , as in robberies and thefts of all kindes . . in his beast , by wilfull trespassing ones neighbour , in causing ones horse or oxe to feed of his grasse or corne , vnlesse in case of necessitie , to releeue a tired beast by the way , or such like indammagement witting or vnwitting . . iniustice is practised by keeping or detaining things that our neighbour hath right vnto , as . things stolne by another , where the receiuer is truly accounted worse then the theefe . . things lost , when the owner is knowne or might be knowne , if one would vse any fit meanes to finde him out . . legacies , or any other thing committed to ones trust , to bestow vpon another . . ill gotten goods or lands , that ones selfe or predecessors haue sinfully come by . . due satisfaction of dammages and trespasses , wherein one hath wronged his neighbour . . vniustice is practised colourably , when the vniustice is hidden ouer with some shew of right , whereof . generally . . particularly . . generally , the maine points are , . falshood . . rigor . . falshood . . in words , by lying in all kinde of dealing , to bring one gaines . . in deeds , when they be not agreeable to ones promises and vndertakings . . the second generall rigor or extremitie , when a man will take all that he can make any shift , by any quirke or quidditie of law , in extremitie to get or to keepe , for extreme right is extreme wrong . . particularly . the speciall points are . in dealings lesse eminent . . in dealings more eminent . . in dealings lesse eminent , or the ordinarie passages of businesse , betwixt priuate men in bargaining , whereof there are fiue most remarkable kindes , viz. . buying . selling. . setting and letting . taking . . borrowing . lending . . hiering . working for hire . . partnership . . in dealings more eminent and publique . . ciuill . . ecclesiasticall . . ciuill . . by priuate men . . by publique persons . . by priuate men , . betwixt buyers and sellers . . betwixt setters and letters . . publique persons . . betwixt buyers and sellers , the faults are . of the buyer . . of the seller . . of the buyer . . in regard of the thing that he doth buy . . in regard of the manner of buying . . in regard of the thing that he doth buy . . for quantitie , ingrossing , when he buyes vp the store that god sends , and forceth a scarcitie , to enrich himselfe . . for the interest some other hath vnto it , when he buyes it out of another mans hands . . the manner of buying . . in regard of price . . in regard of reckoning . . in regard of paiment . . in regard of weighing . . in regard of price , when because of the simplicitie or necessitie of the seller , he gets it for lesse then he knowes it to be worth , that is , then other who knew it , and had not such need , but yet were willing to sell , would vsually sell the same . . in regard of reckoning , when he misreckons the seller , because of his simplicitie or forgetfulnesse . . in regard of paiment , when he paies him false coine , or out of the appointed season agreed vpon betwixt them . . in regard of weighing or measuring , when by some deuices he gets more then his due . . the faults in regard of the seller , are . for the matter . . for the manner . . for the person . . for the matter sold , if it be insufficient and vnsaleable , as stuffe that is not the same for matter and goodnesse , which it is made to appeare , or land that is intangled by some former bargaine . . for the manner of selling . . in regard of weights and measures , when they be not the same for heft , content , and extent , that law doth appoint , and vsually men in dealing doe expect . . in regard of the manner of vsing waights and measures , when a man makes shew to giue waight and measure , but by iogging and other trickes doth cut the matter shorter , as in measuring three quarters of an ell for a yard , which lacks about a naile of a yard in measure . . in regard of the price , when the seller abuseth the buyers necessitie or simplicitie , to sell a thing dearer then he knowes it to be worth . . in regard of reckonings , when the seller ouer-reckoneth the buyer , because of his carelesnesse , forgetfulnesse , or ignorance . . the seller is in fault , in regard of the person with whom he dealeth , when he labours by odde tricks to get away another mans customer , as by selling for a while better cheape then he can afford , that after he may fetch it out againe , when he hath gotten the customer to credit him . . faults betwixt them that set and let things , and them that take , the faults are . of the setter . . of the taker . . of the setter , whether he set or let . lands . . other things . . lands and tenements , and that . by depopulating of townes and villages . . by thrusting out tenants causelesly in anger . . by grinding his tenants . . by racking rents to excessiue prices . . by letting vpon hard conditions . . by misconstruing conditions , specially to depriue him of his bargaine . . by exacting hard seruices aboue the conditions , as that a poore labourer must worke with him all haruest for a pennie or two pence a day lesse then other men would giue . . in regard of other things , which are of other natures , as horses , apparell , and the like , and that . by setting such things , as are knowne to be naught and vnsufficient for his vse that hireth the same . . by taking too hard a rate for them , because of the takers need . . by turning the losse , ( if any come by gods hand , not the takers abusing the thing let ) vpon the taker , by any tricks , for the thing hired is lost to the hirer , if it miscarie without the fault of the taker . . the faults of the taker are . taking lands or houses ouer another mans head , or any other thing out of another mans hand , that is , when he is about to take it , and hath will and meanes , then by offering more then he is in price for , or by preuenting the tenant with offering before him , to get it from him . . neglecting to pay the rent , or hire of a thing in due time and quantitie . . making waste in land by cutting the woods , or letting it goe out of heart , or the like . . suffering houses and tenements to goe out of repaire . . abusing other things hired , as horses by ouer-riding them , and not affording them such prouender , and hay or grasse as is sufficient , and as wontedly men doe giue to their owne horses . . betwixt the borrower and lender , there are sinnes . of the borrower . . of the lender . . of the borrower . . if he run in debt carelesly , or through greedinesse , he that is bold to borrow , dealeth foolishly and vniustly too . . if he be carelesse to pay in due time , putting the lender to seeke and sue for his owne . . if he breake and play the banckerupt , only to beguile men , and compound for lesse then the summes which he doth owe. . if he abuse the thing lent , it being such a thing as may be abused , as an horse , &c. . if he winde others into danger , by drawing them to be sureties for him , and then leauing them in the lurch . . the lender sinneth , . if he rigorously exact debts of poore men , and such as gods hand by losses and crosses hath brought low . . if he transgresse in pledges , and in morgages . . by taking a pledge of the poore , iob. . . . by taking of any mans things of present necessarie vse for liuing . . by taking forfeitures with rigor . . by abusing and making worse the things pawned . . betwixt those that hire , and those that worke for wages , there are sins , . in the hirer . . in the hired . . in the hirer . . if he pay nothing at all . . too little , that the hired cannot liue of it . . if he pay grumblingly and vnwillingly . . vnseasonably , and with many delaies . . the hireds sinnes , . if he loyter and worke by the halfes . . if he bungle or doe his worke vnskilfully . . if he purloigne any of the stuffe , or matter whereon he is to worke . . partners sinne , . if the one put the other to hard conditions . . if they misreckon at parting . . if afore the parting , either peruert any of the common goods to his particular vse , without priuitie and consent of the rest . . if either be slacke and negligent in their endeuours for the common profit . hitherto of colourable vniustice in dealings , lesse eminent against commutatiue iustice : now of that vniustice , which is in more eminent dealings against distributiue iustice in things . ciuill . . ecclesiasticall . . ciuill . . of priuate men . . of publike persons . . of priuate men , in abusing of law and the courts of iustice . . on the plaintifes part . . on the defendant . . on the plaintifes part , . if he commence wrongfull suits , to vexe another , out of hope to beare it out by money and friends . . if he vse bribing , and like tricks to beare out his cause whatsoeuer . . on the defendant , if he doe . stand in a wrongfull cause , by friends , or trickes of law and delaies . . if hee vse bribing and shifting deuices . . publike persons . . generally . . particularly . . generally , by abusing of publique lands and moneys to their owne or friends priuate aduantage , against the true meaning of them that gaue such lands or moneys . . particularly , in cases of administring iustice betwixt party and party . . by extortion , in exacting ouer-abundant fees . . by bribery , in taking gifts . . by peruerting iustice : either . in hindring a right sentence . . in furthering a wrong sentence . . against distributiue iustice , in things ecclesiasticall . . by sacriledge . . simony . . by sacriledge , turning to common vses goods sacred , either . by mans donation . . by gods speciall institution . . simonie , in taking money for presenting any to benefices , specially vnfit men , or in buying aduowsons . hitherto of the eighth commandement concerning goods : the ninth followeth . thou shalt not beare false witnesse against thy neighbour . the scope of which is to saue harmelesse that most precious iewell of a good name . a good name is a fruit of goodnesse , whereby a man 's own heart & the hearts of others doe truly entertaine a good opinion of him , as of a good man. the duties commanded in this commandement , are of two sorts . . concerning our selues , and they are . inward . . outward . . in word . . in deed . . concerning our neghbours . the duty of euery man concerning his owne good name inwardly respects . his opinion of himselfe . . other mens opinion of him . . his opinion of himselfe and of his owne actions is twofold . . lowlinesse or sober-mindednesse , a being little in his owne eies , and esteeming meanly of himselfe , accounting others better then himselfe , wherein to erre is a commendable error , & this lowlinesse is the most gracefull ornament of vertues and commendable sufficiencies . . a true censuring and sentencing of our owne actions , whether they be . good , in accounting them so , and taking comfort in them , as paul did in his vpright walking in the ministery of the gospell , and could professe as much when time serued . . or bad , in esteeming them bad , and iudging our selues , and humbling our selues for them as dauid said , i haue done exceeding foolishly , after numbring of the people : so , i was a very beast , when he had fretted against the prosperity of the wicked . . a mans good name inwardly respects other mens opinion of him , which is double . . a desire to approue ones selfe to euery mans conscience before god , and to behaue ones selfe , that all men may haue iust cause to haue him in good reputation . . a right bearing other mens censures , whether they be . good. . bad. . good , whether . true , by returning the praise to god , not taking it to our selues , as daniel and ioseph did : we may take comfort , but the honour must be gods. . false , to reiect them with griefe , as paul did their fond conceits that thought he had beene iupiter . . bad , and that . true. . false . . true , to be humbled thereby , yet without deiectednesse , knowing that there is a meanes left to recouer all againe . . false , either . for well doing , to reioyce in it , or . for nothing , either . to despise it , as christ did the shame . . to make vse of it for our humbling in other particulars , as dauid of shimeies railing . so much of the inward duties whereby wee should preserue our owne good name . the outward follow , and first in words . . by restraint of speech . . by vse of speech . . by restraint of speech , called silence , or taciturnity , to be practised . vpon occasion of two things . . in matters chiefly of two kindes . . vpon occasion of two things . . the presence . . the passions . . the presence , either . of our betters and superiours in high degree . . of our captious enemies . . of wicked men and scorners . . the passions that stirre . in our owne hearts . . in them to whom wee should otherwise speake . . restraint of speech , in matters chiefly of two kindes . . that exceed our place or capacitie . . that would be hurtfull to our neighbours or our selues . hitherto of restraint of speech : now followes . vse of speech , both . in generall . . speciall . . in generall whatsoeuer we speake of , . for matter of words or the thing spoken of , that it be such as we haue to doe withall , and appertaineth to our calling . . for manner , that our words be . deliberate . . discreet . . true. . modest . deliberate , setting the watch of wisdome before to examine to what purpose we speake before we speake . . discreet , fitted and proportioned . to the persons speaking . spoken to . . to time and place . . to the nature of the thing spoken of . . true. . in narrations . . in promises . . in narrations agreeing . to the things themselues . . to our conceits of them . . in promises , seconded with a firme purpose and care of keeping them . . modest and sober , speaking with a kinde of doubting , and reseruing of the respect of them that thinke otherwise . . the vse of speech in speciall when we are to speake of our selues . . of our owne good deeds . . of our bad deeds . . of our good deeds , where must bee shewed , . vpon what occasions wee may speake . . in what manner . . vpon what occasions we may speake of our owne commendable actions , viz. foure waies . . by way of apologie against slanders . . by proposing our selues ( in case age and authority will beare it ) to the imitation of others . . in condemning and reprouing such as shew grosse vnthankfulnesse to vs. . by way of ouer-entreating that wee may better preuaile in honest requests . . in what manner we are to speake of our owne good deeds , it must be done vpon these occasions . . with speeches of mitigation tending to giue away all the glory from our selues vnto god. . with profession of our vnwillingnesse to doe it , when the occasion is so vrgent ( as in iobs case ) that may well saue vs that labour . . of our owne bad deeds , whether . slanderously . . truly . . slanderously or falsely imputed vnto vs , by defending our innocency , . substantially with sound proofes . . mildly and meekely with a calme spirit . . truly laid to our charge and committed by vs , whether they be such as are . open. . secret. . open and already knowne , and ready to come to light , which we must confesse . . plainely . . humbly . . secret and kept close alone to our selues , which we must confesse but . on very iust occasion . . with due choice . . with due caution . . on very iust occasion , viz. when our selues . are so doubtfull of pardon , that we cannot by our owne endeuours settle our faith . . when wee are so weake , that we cannot by our owne labour ouercome the sinne . . with due choyce of a fit person to whom we may confesse , viz. one that is . a friend and well-willer . . fearing god in good measure . . of good vnderstanding to aduise . . trusty and able to keepe secret , which we may if not know by experience , yet neerely ghesse of , by his not being . inquisitiue . . talkatiue . . with due and fit caution , binding the person to silence and secrecy by a solemne vow or oath : fast binde , fast finde , saith the prouerbe ; and nothing is more needfull to be fast bound then a secret . so much of the ordering of our words : now of our deeds and actions both . generally . . particularly . . generally , that they be such as are . in themselues good , lawfull , honest , and of good report amongst men . . in their circumstances conuenient and expedient . . particularly . . in regard of the choice of our company . . in regard of our owne cariage . . in regard of the choyce of our company . . that we associate our selues with good men . . that wee shunne familiarity with bad men . . in regard of our owne cariage . . that wee louingly accept admonitions . . that we earnestly reiect flatteries , and flatterers . . that we keepe our promises faithfully ( vnlesse the things promised be sins ) or if we be not able , goe to the person to whom wee made them , and shewing our case craue pardon , if the matter will admit of so doing . . carry our selues lowlily , & equall our selues with them of the lower sort , and that , . in countenance , gate , deportment of bodie . . in ornaments of all sorts , in attire , houshold stuffe , attendance , building , &c. so much of the duties concerning our owne good name : those follow that concerne the good name of our brethren , and they are of two sorts . . inward . . outward . . inward . . respecting our opinion . . our censure . . respecting our opinion of him in two things . . that we thinke well of him till he deserue the contrary . . that we renew our good opinion of him , vpon his repentance and amendment . . our censure of his actions , whether they be . certaine , or . doubtfull . . certaine . . good. . bad. . good. . to acknowledge them . . to be glad of them . . our bad censure of his actions . . to see them . . to be sorry for them . . doubtfull . . whether they were done or no , to hope the best , and not condemne one vpon light coniectures . . whether they were well meant or no , to construe things in the best sense that may be . . the outward duties concerning our brethren , . in our ordinary conuersation both for . words , spoken , heard . . deeds . . in matters of iudgement . . our words in ordinary conuersation must be ordered well , and that . by restraining speech . . by vsing speech . . by restraining speech , . of their bad deeds . . of their good deeds . . of their bad deeds behinde their backes but . vpon iust cause . . in good manner . . vpon iust cause . . if they bee publique and openly knowne to glorifie the iustice of god , and edifie others . . if they be priuate and knowne to none , or few but our selues , then . to warne those that might else be infected . . to aduertise those that haue authority to redresse it . . in restraining speeches of their bad deeds , in a good manner , that is , . sparingly , rather with the least then most . . pitifully , with compassion and louing affection . . by restraining speech of their good deeds before their face , but . vpon good occasion . . with manifest referring of the praise to god. . vpon good occasion . . of encouragement , and that . against temptations . . against oppositions . . of thankfull acknowledgement of good receiued . . with manifest referring of the praise to god , that they may not be puffed vp . . our words in ordinary conuersation must be ordered well by vsing speech , in their presence . . in their absence . . in their presence , of their deeds , . good , encouragement to proceed . . bad , reprehension & admonition . . in their absence . . praise , to stirre vp others to imitate them . . iust defence against slanders and calumniations . hitherto of the right ordering of our selues in regard of our owne speeches . now for that that concernes the words which we heare others speake of our neighbours : which is twofold . . in generall , wee must examine that that is spoken vnto vs , and call for due proofe . . in speciall . . for the euill reported , we must . be vnwilling to heare it and reiect such tales . . vnwilling to giue any credit to it , without very sufficient proofe , and then sorrowfull for it . . for the good reported , we must . be glad and willing to heare it . . willing and desirous to beleeue it , if there be any probable proofe that it is true . so much for the ordering of our words . now for our deeds . . we must vse all ciuill and respectiue cariage to our neighbour tending to grace him . . we must by all meanes striue to draw him to good and vertuous behauiour , that may deserue commendation . and this for our ordinary conuersation . now for matters of iudgement , in it there are vsually amongst vs foure sorts of men exercised . . the witnesse . . the aduocate . . the jurors . . the iudge . . the witnesse , whose duty is to declare . the whole truth , without adding , diminishing , or altering for fauour or ill will. . nothing but the truth , no intermixture of falshood is allowable . . the aduocate , pleader , or counseller , who must with an vnpartiall eye seeke to finde out , and cleare the truth , though it be to the detriment of his client . . the jurors , who must . indifferently consider of the euidence , and throughly search it . . bring a right verdict according thereto , without fauour anger . . the iudge , who must . giue free scope to the proceedings of iustice . . passe a right and vnpartiall sentence according to the proofes that shall be substantially produced . hitherto the things commanded in this commandement . now of the sinnes against it , which are . of omission . . of commission , in regard of the name . of onesselfe . . of ones neighbour . . of ones selfe . . inward . . outward , for words . deeds . . of ones neighbour . . inward . . outward , for . ordinary conuersation , . in words . . in deeds . . for matters of iudgement . this commandement is broken in regard of our owne good name inwardly so farre as concerned . . a mans opinion of himselfe . . the opinion of other men concerning vs. . a mans opinion of himselfe , and that . in excesse . . in defect . . in excesse by two sinnes . . selfe-conceitednesse , which hath three degrees . . to imagine ones selfe to haue the vertues he hath not . . to thinke that hee hath more then it is . . to bee good in his owne eies , because of that hee hath . the second sinne in excesse is selfe-flattery , which hath also foure degrees . . a counting ones selfe free from the vices , which he is not free from . . calling his owne vices by the names of vertues , as prodigality , good neighbourhood , &c. . esteeming his grosse sinnes to be infirmities , and small faults . . imagining to scape reproach for all his great faults , confessed so to bee , because hee saith in his heart , no man shall know it . . a mans opinion or himselfe in defect , by two sinnes , . deiectednesse . . rigorous condemning . . deiectednesse is a false accusing of ones selfe as an hypocrite ( when he is not ) because of afflictions and imperfections . . ouer-rigorous censuring ones owne actions , is a condemning of them excessiuely as foule , wicked , & naught in extremity , when indeed they be alone weaknesses and imperfections . these two sinnes are not so vsuall , but the children of god in temptation doe fall into them . these things are faults in regard of our owne opinion of our selues : those follow which respect . the opinions of other men concerning vs , which are , . good. . bad. . good , and that . in excesse . . in defect . . in excesse , where are foure faults . . hypocrisie , a desire to make a shew of goodnesse to men-ward , without any care of being so indeed . . vaine glory , which is an inordinate desire of praise from men , and is of two kindes . . when we doe our good deeds only or principally to be seene of men , which alwaies goes hand in hand with hypocrisie . . when we desire to be magnified , for wit , learning , wealth , parentage , and such toyes , that may befall a bad man as well as a good , chiefly when in truth we haue them not . . the third fault is accepting and reioycing in false praises , as herod was content to be magnified as a god. . swelling and being puffed vp with true praises . . faults which respect defect , disregarding a good name , and not caring whether men thinke well or ill of vs. . the bad opinion of other men , concerning vs , and that also . in excesse . . in defect . . in excesse in two things . . false shame . . vexation at false reports . . false shame , in being ashamed of that that is not shamefull , as . of scoffes & taunts for well doing . . of pouerty , a poore coat or house , or a poore kinsman , &c. . vexation at false reports , and being troubled and led ouer-much by what men will say of vs. . the bad opinion of other men concerning vs in defect : as , impudency , when a man is not ashamed of his ill workes , though all the world talke of them to his reproach . hitherto of inward disorders about our owne good name . the outward follow , & first in regard of our words , and that . generally . . specially . . generally , which is . in quantity of words . . in quality of words . . in quantity of words . . in excesse , talkatiuenesse and blabbing , when a man is full of words and ready to tell any thing that is in his minde . . in defect , sullennesse , restrainednesse of speech , when one will not speake though hee ought , out of his discontentment . . in quality of words , and that . by rash speaking , speaking at all aduentures , not caring to what end and vse . . by vndiscreet speeches , disbecomming the speaker , hearer , time , or place , or matter , specially medling with what concernes one not . . by false speeches , and that . in narrations . . in promises . . in narrations . by affirming , otherwise then the thing is . . by denying , otherwise then the thing is . . in promises , when one doth giue them for a shift , without a serious purpose of performance . . by peremptory speeches , in eager affirming or denying in things that haue vncertainty in them . . disorders in regard of our words , specially when wee speake of our owne deeds . . in excesse . . in defect . . in excesse , when wee hunt too much after praise . . in regard of our good deeds . . in regard of our bad deeds . . in regard of our good deeds . . by boasting of them , in much large and causlesse mentioning them . . by fained extenuating them . . in regard of our bad deeds , and those . falsly imputed vnto vs. . laid to our charge . . falsely imputed vnto vs. . by passionatenesse at them . . by insufficient disprouing them . . bad deeds truly laid to our charge , . by false denying them . . by friuolous excusing them . . by chafing at the admonisher . . in defect . . by blabbing our owne faults causelesly , or to vnfit persons . . by belying our selues for any aduantage or feare . so much of sinnes against our owne good name in words : those in deeds follow . . in excesse . . in defect . . in excesse by foure faults , . by ostentation of wealth , wit , learning , &c. . by an hypocriticall good life , sinning in secret , though in publique one seeme to be free . . by insolent lifting vp of ones selfe aboue his brethren , in gate , countenance , taking place before them , or the like . . by giuing entertainment to flatterers . . deeds in defect by foure things . . by liuing in open grosse sinnes , drunkennesse , whordome , and the like . . by breaking lawfull promises . . by dissembling ones estate , and making a shew of pouertie , when one is rich . . by keeping ill companie , and other appearances of euill . so much of sinnes against a mans owne good name : now of those that tend to hurt the good name of another , and first of the inward , in regard of . our opinion of our neighbour . . our behauiour for his actions . . our opinion of our neighbour , both in . defect . . excesse . . in defect , by . censuring or rash iudging , when vpon insufficient grounds wee condemne him , as if he were an hypocrite , &c. . continuing to haue an hard opinion of a man notwithstanding his repentance . . in excesse , by . an ouer credulous beleeuing of euery small appearance of goodnesse . . hauing mens persons in too much admiration . . our behauiour for his actions , which are . certaine . . doubtfull . . certaine , and those . good. . bad. . good and commendable . . by captiousnesse , in desiring to picke quarrels with them . . by enuie , in greeuing at them and his praise . . bad and discommendable , which are likewise two . . partialitie , hindering a man from seeing a plaine fault in a childe , friend , &c. . insultation or reioycing , in the faults and reproach of a stranger . . doubtfull , whether they were . done or no , euill surmises , iealousies and vngrounded suspitions . . well meant or no , misconstruing , & taking them in the worse part . these are inward sins against our neighbours good name . the outward are . in regard of words . . in regard of deeds . . in regard of words . . our owne . . other mens . . our owne . . generally inquisitiuenesse and medling with his businesse more then we haue calling . . particularly , in speaking of him , . things tending to his commendation . . things tending to his discommendation . . things rending to his cōmendation . . in excesse , as flattery , when we praise him more then truth will beare . . in defect , and that . in deprauing , viz. making his good deeds seeme ill . . detracting , making his good deeds seeme lesse commendable . . things tending to his discommendation , and that . in excesse , by vniust extenuating his faults , or defending them and him . . in defect , whether . telling his true faults . . slandering him . . by telling his true faults , . vnseasonably . . passionately . . vnseasonably and causelesly . . by way of iesting at him for them . . railing and vpbraiding . . whispering or priuie blabbing and tale-bearing . . open back-biting . . passionately , with extreme aggrauations and words tending to the extreme abasing of him , as , hang him beast . . by slandering him , . openly . . darkly . . open slander . . close slander . . open slander is . by telling . . by mistelling . . by telling . . knowne vntruths of him . . things vncertaine and of heare-say alone , as if they were certaine . . by mistelling , by . additions . . diminishing . . peruerting his meaning . . close slander is by darke and insinuating speeches , and stopping in the midst of them , sounding ill of him . these be the faults in regard of our owne speeches of our neighbours : there be other in regard of . other mens speeches to vs of him , whether they tell . tales tending to his disgrace , if . we heare them gladly . beleeue them lightly . things making for his commendation if we be . vnwilling and sad at hearing of them . . hard of beleefe to entertaine them . so much for words : now for . deeds : where three things are faultie . . drawing him to disgracefull actions , and chiefly of set purpose . . reproachfull carriages , mowing , hanging out the lip . . accepting of persons , vsing a rich man respectiuely , though hee be naught , a poore man contemptibly though he be good . so are the faults in ordinary conuersation . those follow that are in matter iudiciall , and they are foure . . witnesses . . the aduocate . . the jurors . . the iudge . . witnesses , if they either . conceale any necessarie part of the truth , for feare or fauour , &c. . if they speake things . vncertaine and doubtfull wherof they haue not sufficient warrant and knowledge . . if they speake things false and vntrue . . whether openly and in plaine termes . . or obscurely by doubtfull words , equiuocations and reseruations . . the aduocate or pleader , &c. if he pleade . falsly . . cunningly . . fainedly . . falsly , either by denying or affirming otherwise then the thing is . . cunningly , in misurging or peruerting things , . to iustifie the malefactor . . to condemne the innocent . . fainedly or faintly , for good causes . . the iurors , if they . take their euidence carelesly . . if they bring in a false verdict for hatred , spleene or fauour . . the iudge . . if he hinder the proceedings of law . . if he vrge things in extremitie . . if he passe a wrong sentence . hitherto the ninth commandement : the tenth followes . thou shalt not couet thy neighbours house , &c. and it respects all those things ioyntly , which the former aimed at seuerally , in regard of the very first vndeliberate , vnaduised , and vnallowed ( at least not consented to ) motions of the heart . here . the things commanded . . things forbidden . . the things commanded are foure . . a iust , righteous , and charitable inclination toward our neighbour , whereby we stand prone and apt to doe our dutie to him . . the stirring vp of all good motions that may induce vs to doe him any good , vpon any iust occasion . . a cherishing of all good motions to his good , that are by god or man put into our mindes . . perfect contentation with our owne things . . the things forbidden in this commandement are . of omission of any the fore-mentioned things , or the strength or power of them . . in commission . . by a bad inclination of heart against others , of which the scripture saith , the frame of the heart is euill . . by bad motions , tending to hurt him in his place , person , safetie , chastitie , goods , good name , whether those motions arise . from our owne corrupt hearts , either . sleeping , in dreames . . or waking , in fancies of our mindes . . or be suggested from satan , if we entertaine them with any the least delight or pleasure . if we doubt how naturall imaginations may be distinguished from the aduentitious , we must know that the conceits of our hearts are either . mixt. . simple . . mixt , where the deuill and the flesh concurre in stirring them vp , and in those we are euer faultie , because we ioyne , or rather satan ioynes with vs. . simple , wholly and only . from our selues , and here we alone are in blame . . from the deuill , which if they stay and procure any delight , we are accessarie to them ; if they be presently with detestation reiected , we are guiltlesse . and these simply deuillish imaginations shew themselues manifestly . by their suddennesse and independancie vpon other thoughts or obiects present , comming in as it were by the head and shoulders . . they shew themselues by their violence , and stirring , in that they doe as it were ouer-whelme with their force , multitude , continuance , and are more vehement and distempered then the naturall . for the further vnderstanding of the law , it must be knowne that euery commandement and branch of a commandement is broken in regard . of our owne actions . . in regard of our interest into the deeds of other men . . in regard of our owne actions , and that . directly . . indirectly . . directly , in regard . of the matter . . the causes . . the measure . . in regard of the matter of the act , . by commission of a thing forbidden . . by omission of a thing commanded . . in regard of the causes , . mouing , if it be a selfe-respect , and not desire of pleasing god. . finall , if we arme at our selues alone , not at gods glory . . in regard of the measure of doing , if we faile of the strength and perfection required . . indirectly , by things of themselues not condemned , but such as to vs proue . occasions of euill . . appearances of euill . . euery commandement is broken , in regard of our interest to the deeds of other men , which are either . good. . bad. . good , and that . inwardly . . outwardly . . inwardly . . if we doe not allow them , nor reioyce in them . . if we doe either dislike them , or be greeued and angrie at them . . outwardly , if we . neglect what might . draw them thereto . . confirme them therein . . if we practise any thing that might . hinder them therefrom . . discourage them therein . . our interest into the deeds of bad men , and that likewise . inwardly . . outwardly . . inwardly , either . if we doe not . condemne them in our iudgement . . be greeued and angrie at them in our affections . . if we doe . allow them in iudgement . . reioyce in them in affection . . outwardly . . by neglecting any thing . . by practising any thing . by neglecting any thing that may . keepe them from committing the same . . that may draw them to repentance and amendment . . if we practise any thing . that may draw and induce them thereto . . that may harden and confirme them therein . men are to be drawne to well doing . . by words . . by deeds . . by words of exhorting , and ( in a superiour ) commanding . . by deeds . . by giuing good example . . in rewarding . . in ioyning with them . . in procuring for them . leaue . . fit instruments . . conuenient opportunities . and by the contrary they must be kept from euill . men are to be confirmed in well doing , . by words tending to iustifie , and commend them . . by deeds , tending to countenance and reward them . and by the contrarie they must be drawne out of euill . men are hindered from well doing , . in word , by disswading , forbidding , threatning . . in deeds , in withdrawing leaue , instruments , opportunities , and by the contrary they are furthered to euill . men are discouraged in well doing , . by words tending to deride , calumniate and disgrace them . . by deeds , in punishing them , or causing others to doe it , and by the contrarie they are in euill deeds confirmed . finis .